To Him alone the knowledge of the Hour (the exact time of Doomsday) is to be referred. No fruits come out of their sheaths, nor does a female conceive a baby, nor does she deliver it, but with His knowledge. And (remember) the Day when He will call them: “Where are My partners?” They will say, “We declare to you that no one of us is to testify (that you have partners).”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
أَأَعْجَمِيٌّ وَعَرَبِيٌّ (Is it a non- Arabic [ book ] and an Arab [ messenger ]? - 44) The original word used for non-Arabic in the text is a'jamiyy (with hamza before the letter 'ain) which is an Arabic term for ` ineloquent speech', while ` ajam' (without hamzah in its beginning) means any nation other than Arabs. Therefore ` ajamiyy is a person who is non-Arab, even though he may speak eloquently, and a'jamiyy is a person who cannot speak eloquently (Qurtubi). The use of the word أَعْجَمِيٌّ ajamiyy in this verse means that if We had revealed the Qur'an in any language other than Arabic, then the Quraysh who are the first addressees of the Qur'an would have complained that they did not understand this Book and would have said wonderingly that the prophet is an ` Arab, but the book is ajamiyy which is ineloquent.
قلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ (Say, "For those who believe, it is guidance and cure. - 44) Two attributes of The noble Qur'an are stated here. One is that Qur'an gives guidance - such guidance in all spheres of life as is beneficial and useful for human beings. The second attribute is that the Qur'an is cure. That it is a cure for spiritual ailments like kufr, shirk, arrogance, jealousy, greed, etc. is quite obvious, but is also cure for bodily ailments, as has been proved by experience of treating patients through Qur'anic prayers which has been successful.
أُولَـٰئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ (Such people are being called from a distant place. - 44) This is a similitude. A person who understands what is being said, the Arabs say to him, اَنتَ تسمَعُ مِن قَرِیب (you are listening from a near place) and if a person does not understand the discourse, they say to him اَنتَ تُنَادٰی مِن بَعِید (you are being called from a distant place) (Qurtubi). The meaning is that since these people do not intend to listen and to understand the directions of the Qur'an, their ears are almost deaf and their eyes are blind, therefore teaching them the Qur'anic guidance is like calling someone from such a distant place that the voice does not reach his ears.
And whatever they used to invoke earlier will vanish from them, and they will realize that they have no way to escape.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
أَأَعْجَمِيٌّ وَعَرَبِيٌّ (Is it a non- Arabic [ book ] and an Arab [ messenger ]? - 44) The original word used for non-Arabic in the text is a'jamiyy (with hamza before the letter 'ain) which is an Arabic term for ` ineloquent speech', while ` ajam' (without hamzah in its beginning) means any nation other than Arabs. Therefore ` ajamiyy is a person who is non-Arab, even though he may speak eloquently, and a'jamiyy is a person who cannot speak eloquently (Qurtubi). The use of the word أَعْجَمِيٌّ ajamiyy in this verse means that if We had revealed the Qur'an in any language other than Arabic, then the Quraysh who are the first addressees of the Qur'an would have complained that they did not understand this Book and would have said wonderingly that the prophet is an ` Arab, but the book is ajamiyy which is ineloquent.
قلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ (Say, "For those who believe, it is guidance and cure. - 44) Two attributes of The noble Qur'an are stated here. One is that Qur'an gives guidance - such guidance in all spheres of life as is beneficial and useful for human beings. The second attribute is that the Qur'an is cure. That it is a cure for spiritual ailments like kufr, shirk, arrogance, jealousy, greed, etc. is quite obvious, but is also cure for bodily ailments, as has been proved by experience of treating patients through Qur'anic prayers which has been successful.
أُولَـٰئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ (Such people are being called from a distant place. - 44) This is a similitude. A person who understands what is being said, the Arabs say to him, اَنتَ تسمَعُ مِن قَرِیب (you are listening from a near place) and if a person does not understand the discourse, they say to him اَنتَ تُنَادٰی مِن بَعِید (you are being called from a distant place) (Qurtubi). The meaning is that since these people do not intend to listen and to understand the directions of the Qur'an, their ears are almost deaf and their eyes are blind, therefore teaching them the Qur'anic guidance is like calling someone from such a distant place that the voice does not reach his ears.
Man does not get weary of craving for (all sorts of ) good things; and if he is touched by some evil, he is disappointed, devoid of any hope.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
أَأَعْجَمِيٌّ وَعَرَبِيٌّ (Is it a non- Arabic [ book ] and an Arab [ messenger ]? - 44) The original word used for non-Arabic in the text is a'jamiyy (with hamza before the letter 'ain) which is an Arabic term for ` ineloquent speech', while ` ajam' (without hamzah in its beginning) means any nation other than Arabs. Therefore ` ajamiyy is a person who is non-Arab, even though he may speak eloquently, and a'jamiyy is a person who cannot speak eloquently (Qurtubi). The use of the word أَعْجَمِيٌّ ajamiyy in this verse means that if We had revealed the Qur'an in any language other than Arabic, then the Quraysh who are the first addressees of the Qur'an would have complained that they did not understand this Book and would have said wonderingly that the prophet is an ` Arab, but the book is ajamiyy which is ineloquent.
قلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ (Say, "For those who believe, it is guidance and cure. - 44) Two attributes of The noble Qur'an are stated here. One is that Qur'an gives guidance - such guidance in all spheres of life as is beneficial and useful for human beings. The second attribute is that the Qur'an is cure. That it is a cure for spiritual ailments like kufr, shirk, arrogance, jealousy, greed, etc. is quite obvious, but is also cure for bodily ailments, as has been proved by experience of treating patients through Qur'anic prayers which has been successful.
أُولَـٰئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ (Such people are being called from a distant place. - 44) This is a similitude. A person who understands what is being said, the Arabs say to him, اَنتَ تسمَعُ مِن قَرِیب (you are listening from a near place) and if a person does not understand the discourse, they say to him اَنتَ تُنَادٰی مِن بَعِید (you are being called from a distant place) (Qurtubi). The meaning is that since these people do not intend to listen and to understand the directions of the Qur'an, their ears are almost deaf and their eyes are blind, therefore teaching them the Qur'anic guidance is like calling someone from such a distant place that the voice does not reach his ears.
And if We give him a taste of some mercy from Us after some hardship that has touched him, he will surely say, “This is my right. And I do not think the Hour (the Day of Judgment) is going to occur. And even if I am brought back to my Lord, I will surely have the best (life) with Him (too).”So, We will let the disbelievers know what they did, and let them taste a stern punishment.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
أَأَعْجَمِيٌّ وَعَرَبِيٌّ (Is it a non- Arabic [ book ] and an Arab [ messenger ]? - 44) The original word used for non-Arabic in the text is a'jamiyy (with hamza before the letter 'ain) which is an Arabic term for ` ineloquent speech', while ` ajam' (without hamzah in its beginning) means any nation other than Arabs. Therefore ` ajamiyy is a person who is non-Arab, even though he may speak eloquently, and a'jamiyy is a person who cannot speak eloquently (Qurtubi). The use of the word أَعْجَمِيٌّ ajamiyy in this verse means that if We had revealed the Qur'an in any language other than Arabic, then the Quraysh who are the first addressees of the Qur'an would have complained that they did not understand this Book and would have said wonderingly that the prophet is an ` Arab, but the book is ajamiyy which is ineloquent.
قلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاءٌ (Say, "For those who believe, it is guidance and cure. - 44) Two attributes of The noble Qur'an are stated here. One is that Qur'an gives guidance - such guidance in all spheres of life as is beneficial and useful for human beings. The second attribute is that the Qur'an is cure. That it is a cure for spiritual ailments like kufr, shirk, arrogance, jealousy, greed, etc. is quite obvious, but is also cure for bodily ailments, as has been proved by experience of treating patients through Qur'anic prayers which has been successful.
أُولَـٰئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ (Such people are being called from a distant place. - 44) This is a similitude. A person who understands what is being said, the Arabs say to him, اَنتَ تسمَعُ مِن قَرِیب (you are listening from a near place) and if a person does not understand the discourse, they say to him اَنتَ تُنَادٰی مِن بَعِید (you are being called from a distant place) (Qurtubi). The meaning is that since these people do not intend to listen and to understand the directions of the Qur'an, their ears are almost deaf and their eyes are blind, therefore teaching them the Qur'anic guidance is like calling someone from such a distant place that the voice does not reach his ears.
When We bestow Our favor upon man, he avoids (to appreciate it) and keeps himself far aside (from obedience), and when some evil touches him, he is full of lengthy prayers.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
فَذُو دُعَاءٍ عَرِيضٍ (he is full of broad prayers - 51.) The nature of an infidel is being stated here that when Allah Almighty bestows upon him the good things: wealth, honor and peace, the infidel gets so involved in them and so intoxicated with them that he becomes even more distant from the true Benefactor, Allah Almighty, and his pride and heedlessness increase even more. But when he faces some distress, then he starts long and lengthy supplications to Allah Almighty. Here the Qur'an has used the word ` broad' to describe their lengthy supplications, because what is wider will automatically be longer too. That is why, when describing the span of Paradise, Allah Almighty has used the word عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ (a paradise the width of which spans the heavens and the earth - 3: 133)
Lengthy supplications in themselves are praiseworthy and desirable as is proved by authentic ahadith about the etiquettes of supplication where it is mentioned that, while praying to Allah Ta’ ala, beseeching tearfully and repeatedly is desirable. (Bukhari and Muslim) Therefore, the denunciation of the infidel is actually not for lengthy supplications, but for his mean disposition that when Allah blesses him with His bounties, he gets intoxicated with arrogance and pride, and when he faces distress, he keeps on praying in a way of wailing and complaining about his difficulties, as is the habit of heedless people; the intent is not to supplicate, but to wail about his misfortunes and to keep on telling the people about it. (Allah knows best).
Say (to the disbelievers), “Tell me, if it (the Qur’ān) is from Allah, and still you reject it, then who can be more erroneous than him who is (involved) in far reaching schism?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
فَذُو دُعَاءٍ عَرِيضٍ (he is full of broad prayers - 51.) The nature of an infidel is being stated here that when Allah Almighty bestows upon him the good things: wealth, honor and peace, the infidel gets so involved in them and so intoxicated with them that he becomes even more distant from the true Benefactor, Allah Almighty, and his pride and heedlessness increase even more. But when he faces some distress, then he starts long and lengthy supplications to Allah Almighty. Here the Qur'an has used the word ` broad' to describe their lengthy supplications, because what is wider will automatically be longer too. That is why, when describing the span of Paradise, Allah Almighty has used the word عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ (a paradise the width of which spans the heavens and the earth - 3: 133)
Lengthy supplications in themselves are praiseworthy and desirable as is proved by authentic ahadith about the etiquettes of supplication where it is mentioned that, while praying to Allah Ta’ ala, beseeching tearfully and repeatedly is desirable. (Bukhari and Muslim) Therefore, the denunciation of the infidel is actually not for lengthy supplications, but for his mean disposition that when Allah blesses him with His bounties, he gets intoxicated with arrogance and pride, and when he faces distress, he keeps on praying in a way of wailing and complaining about his difficulties, as is the habit of heedless people; the intent is not to supplicate, but to wail about his misfortunes and to keep on telling the people about it. (Allah knows best).
We will show them Our signs in the universe and within their own beings until it will become manifest to them that it is the truth. Is it not enough about your Lord that He is witness to everything?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنفُسِهِمْ (We will show them Our signs in the universe and within their own beings - 53). The word "Afaq' used in the text literally means ` horizons' which includes all sides of the whole universe. (That is why it is translated above as ` universe' ) In other words, if one looks at the creatures and creations of the whole universe, big and small, in the skies, on the earth and in between them, they all bear witness not only to the existence of Allah Ta’ ala, but also to His Knowledge, His all-encompassing authority, and to His being One and unique. If one looks even nearer, at one's own self, at each organ and limb, at the fine and fragile mechanisms and systems functioning inside him to provide ease and comfort, it simply leaves one wondering. And these fragile mechanisms and systems have been made so durable that they do not wear out even after seventy, eighty year's use. Look at the springs inside the joints. Had they been made of steel by humans, they would have been rendered unserviceable long ago. Look at the skin of the hands and then lines made thereon that last for the whole life, and yet do not wear out. If a person of even an ordinary intellect ponders over these matters, he is bound to believe that the Creator and Sustainer of all these things is a Being who has limitless knowledge and Authority, and there simply cannot be anyone like Him.l
(1). The words used in the text are, "We will show them Our signs" which indicate that the signs of Allah's power and majesty that have been manifested to the mankind so far are not the only signs of Allah. In fact Allah Ta ala will continue to show His signs, both in the universe and in man's own creation, up to the Day of Judgment. Thus the present verse covers all the new discoveries of science that man is able to reach till the end of the universe.
Beware, they are in doubt about meeting their Lord. Beware, He is the One who encompasses everything.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنفُسِهِمْ (We will show them Our signs in the universe and within their own beings - 53). The word "Afaq' used in the text literally means ` horizons' which includes all sides of the whole universe. (That is why it is translated above as ` universe' ) In other words, if one looks at the creatures and creations of the whole universe, big and small, in the skies, on the earth and in between them, they all bear witness not only to the existence of Allah Ta’ ala, but also to His Knowledge, His all-encompassing authority, and to His being One and unique. If one looks even nearer, at one's own self, at each organ and limb, at the fine and fragile mechanisms and systems functioning inside him to provide ease and comfort, it simply leaves one wondering. And these fragile mechanisms and systems have been made so durable that they do not wear out even after seventy, eighty year's use. Look at the springs inside the joints. Had they been made of steel by humans, they would have been rendered unserviceable long ago. Look at the skin of the hands and then lines made thereon that last for the whole life, and yet do not wear out. If a person of even an ordinary intellect ponders over these matters, he is bound to believe that the Creator and Sustainer of all these things is a Being who has limitless knowledge and Authority, and there simply cannot be anyone like Him.l
(1). The words used in the text are, "We will show them Our signs" which indicate that the signs of Allah's power and majesty that have been manifested to the mankind so far are not the only signs of Allah. In fact Allah Ta ala will continue to show His signs, both in the universe and in man's own creation, up to the Day of Judgment. Thus the present verse covers all the new discoveries of science that man is able to reach till the end of the universe.
(Ha Meem ` Ayn Seen Qaf) Only Allah knows the meaning of these letters. The gist of the first five verses is as follows:
Just as this surah was revealed to the Holy Prophet ﷺ for the ascertainment of the religious principles and for other benefits, similarly Allah Ta’ ala has been sending other prophets who preceded him. His Magnificence is such that whatever there is in the heavens and in the earth is His. He is the Supreme, the Most Magnificent. Even though some of the people of this world do not recognize and do not admit the greatness of His magnificence, yet the number of the angels in the heavens, who know Him and recognize His greatness, is so large that their load may, quite likely, cause the heavens to burst apart from above. A hadith narrated in Tirmidhi and Ibn Majah states that due to the large number of the angels, such crackling sounds are produced in the heavens as are produced when an excessive load is placed on something. And that is how it should be, because throughout the heavens there is not even a space of four fingers left vacant by angels who are in the state of prostration.
42:2
عٓسٓقٓ
‘Ain Sīn Qāf
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
(Ha Meem ` Ayn Seen Qaf) Only Allah knows the meaning of these letters. The gist of the first five verses is as follows:
Just as this surah was revealed to the Holy Prophet ﷺ for the ascertainment of the religious principles and for other benefits, similarly Allah Ta’ ala has been sending other prophets who preceded him. His Magnificence is such that whatever there is in the heavens and in the earth is His. He is the Supreme, the Most Magnificent. Even though some of the people of this world do not recognize and do not admit the greatness of His magnificence, yet the number of the angels in the heavens, who know Him and recognize His greatness, is so large that their load may, quite likely, cause the heavens to burst apart from above. A hadith narrated in Tirmidhi and Ibn Majah states that due to the large number of the angels, such crackling sounds are produced in the heavens as are produced when an excessive load is placed on something. And that is how it should be, because throughout the heavens there is not even a space of four fingers left vacant by angels who are in the state of prostration.
This is how Allah, the Mighty, the Wise, sends revelation to you and to those who were before you.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
(Ha Meem ` Ayn Seen Qaf) Only Allah knows the meaning of these letters. The gist of the first five verses is as follows:
Just as this surah was revealed to the Holy Prophet ﷺ for the ascertainment of the religious principles and for other benefits, similarly Allah Ta’ ala has been sending other prophets who preceded him. His Magnificence is such that whatever there is in the heavens and in the earth is His. He is the Supreme, the Most Magnificent. Even though some of the people of this world do not recognize and do not admit the greatness of His magnificence, yet the number of the angels in the heavens, who know Him and recognize His greatness, is so large that their load may, quite likely, cause the heavens to burst apart from above. A hadith narrated in Tirmidhi and Ibn Majah states that due to the large number of the angels, such crackling sounds are produced in the heavens as are produced when an excessive load is placed on something. And that is how it should be, because throughout the heavens there is not even a space of four fingers left vacant by angels who are in the state of prostration.
To him belongs all that is in the heavens and all that is in the earth, and He is the High, the Supreme.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
(Ha Meem ` Ayn Seen Qaf) Only Allah knows the meaning of these letters. The gist of the first five verses is as follows:
Just as this surah was revealed to the Holy Prophet ﷺ for the ascertainment of the religious principles and for other benefits, similarly Allah Ta’ ala has been sending other prophets who preceded him. His Magnificence is such that whatever there is in the heavens and in the earth is His. He is the Supreme, the Most Magnificent. Even though some of the people of this world do not recognize and do not admit the greatness of His magnificence, yet the number of the angels in the heavens, who know Him and recognize His greatness, is so large that their load may, quite likely, cause the heavens to burst apart from above. A hadith narrated in Tirmidhi and Ibn Majah states that due to the large number of the angels, such crackling sounds are produced in the heavens as are produced when an excessive load is placed on something. And that is how it should be, because throughout the heavens there is not even a space of four fingers left vacant by angels who are in the state of prostration.
The heavens almost burst apart from their above side, and angels proclaim the purity and praise of their Lord, and pray for forgiveness of those on the earth. Be aware that Allah is the Most-Forgiving, the Very-Merciful.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
يَتَفَطَّرْنَ (burst apart). It has been stated in the above hadith that the load of angels began producing such crackling sounds in the heavens as are produced when excessive load is placed on something. This tells us that angels have weight and this is not beyond reason, because it is confirmed that angels also have physical bodies, even though very light in weight. And even light bodies add up to a considerable load when they are in huge numbers. (Bayan-u1-Qur'an)
These angels in the heavens proclaim the perfection of their Lord and utter His praises. They also ask for forgiveness of the dwellers of this earth who do not give what is due to Allah's greatness, rather indulge in associating others with Him and in infidelity and hence become liable to suffer scourge. Their asking for forgiveness for disbelievers is for a limited period only and is a supplication that some severe worldly scourge may not befall the humans which may destroy all of them; their safety against ordinary punishments of this world and the real scourge of the Hereafter are not included in this supplication. And Allah, the Almighty accepts this supplication, and saves them from the general scourge in this world. It must be understood thoroughly that Allah and Allah alone is the forgiver and Merciful although this forgiveness of infidels is for a limited duration and is limited to this world only.
And those who have adopted patrons instead of Him, Allah is on watch against them, and you are not responsible for them.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
يَتَفَطَّرْنَ (burst apart). It has been stated in the above hadith that the load of angels began producing such crackling sounds in the heavens as are produced when excessive load is placed on something. This tells us that angels have weight and this is not beyond reason, because it is confirmed that angels also have physical bodies, even though very light in weight. And even light bodies add up to a considerable load when they are in huge numbers. (Bayan-u1-Qur'an)
These angels in the heavens proclaim the perfection of their Lord and utter His praises. They also ask for forgiveness of the dwellers of this earth who do not give what is due to Allah's greatness, rather indulge in associating others with Him and in infidelity and hence become liable to suffer scourge. Their asking for forgiveness for disbelievers is for a limited period only and is a supplication that some severe worldly scourge may not befall the humans which may destroy all of them; their safety against ordinary punishments of this world and the real scourge of the Hereafter are not included in this supplication. And Allah, the Almighty accepts this supplication, and saves them from the general scourge in this world. It must be understood thoroughly that Allah and Allah alone is the forgiver and Merciful although this forgiveness of infidels is for a limited duration and is limited to this world only.
And thus We have revealed to you an Arabic Qur’ān, so that you may warn the mother town, and those around it, and warn (them) of the Day of Gathering, about which there is no doubt-(when) one group of people will be in Paradise, and another group in blazing Fire.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
لِّتُنذِرَ أُمَّ الْقُرَىٰ (So that you may warn the town that is the mother of all towns) - Umm-ul- Qura (mother of all the towns) means the origin and foundation of all habitations and cities which is Makkah. This title has been given to this city because, to Allah Almighty, it is more distinguished and more excellent than all other cities, habitations and the whole earth. Imam Ahmad has narrated in Musnad, with the authority of Sayyidna ` Adiyy Ibn Hamra' Az-zuhri ؓ that he heard the Messenger of Allah at a market of Makkah when he ﷺ was migrating from the city. He ﷺ was addressing Makkah in the following words:
انک لخیر ارض اللہ و احبّ ارض اللہ اَلَیَّ ولو لا اِنّی اُخرجت منک لما خرجت
"To me, you are better and dearer than the whole of Allah's earth; if I had not been expelled from your vicinity, I would never have left it of my own accord." (At-tirmidhi, An-Nasa'i, Ibn Majah - rated as ` hasan ahib' by Tirmidhi)
وَمَنْ حَوْلَهَا - means the suburbs in the neighborhood of Makkah Mukarramah; it could mean the neighboring Arab countries as well as the whole of the earth from east to west.
Had Allah willed, He would have made all of them a single group; but He admits whomsoever He wills into His mercy. As for the wrongdoers, they have neither a patron nor a helper.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
لِّتُنذِرَ أُمَّ الْقُرَىٰ (So that you may warn the town that is the mother of all towns) - Umm-ul- Qura (mother of all the towns) means the origin and foundation of all habitations and cities which is Makkah. This title has been given to this city because, to Allah Almighty, it is more distinguished and more excellent than all other cities, habitations and the whole earth. Imam Ahmad has narrated in Musnad, with the authority of Sayyidna ` Adiyy Ibn Hamra' Az-zuhri ؓ that he heard the Messenger of Allah at a market of Makkah when he ﷺ was migrating from the city. He ﷺ was addressing Makkah in the following words:
انک لخیر ارض اللہ و احبّ ارض اللہ اَلَیَّ ولو لا اِنّی اُخرجت منک لما خرجت
"To me, you are better and dearer than the whole of Allah's earth; if I had not been expelled from your vicinity, I would never have left it of my own accord." (At-tirmidhi, An-Nasa'i, Ibn Majah - rated as ` hasan ahib' by Tirmidhi)
وَمَنْ حَوْلَهَا - means the suburbs in the neighborhood of Makkah Mukarramah; it could mean the neighboring Arab countries as well as the whole of the earth from east to west.
Is it that they have adopted patrons instead of Him? So, it is Allah who is the Patron, and He gives life to the dead, and He is Powerful to do every thing.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
لِّتُنذِرَ أُمَّ الْقُرَىٰ (So that you may warn the town that is the mother of all towns) - Umm-ul- Qura (mother of all the towns) means the origin and foundation of all habitations and cities which is Makkah. This title has been given to this city because, to Allah Almighty, it is more distinguished and more excellent than all other cities, habitations and the whole earth. Imam Ahmad has narrated in Musnad, with the authority of Sayyidna ` Adiyy Ibn Hamra' Az-zuhri ؓ that he heard the Messenger of Allah at a market of Makkah when he ﷺ was migrating from the city. He ﷺ was addressing Makkah in the following words:
انک لخیر ارض اللہ و احبّ ارض اللہ اَلَیَّ ولو لا اِنّی اُخرجت منک لما خرجت
"To me, you are better and dearer than the whole of Allah's earth; if I had not been expelled from your vicinity, I would never have left it of my own accord." (At-tirmidhi, An-Nasa'i, Ibn Majah - rated as ` hasan ahib' by Tirmidhi)
وَمَنْ حَوْلَهَا - means the suburbs in the neighborhood of Makkah Mukarramah; it could mean the neighboring Arab countries as well as the whole of the earth from east to west.
And (Say O prophet to your opponents,) “Whatever dispute you have in any matter, its judgment lies with Allah. That One is Allah, the Lord of mine; in Him alone I have placed my trust, and to Him alone I turn (in every matter).”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَمَا اخْتَلَفْتُمْ فِيهِ مِن شَيْءٍ فَحُكْمُهُ إِلَى اللَّـهِ (Whatever dispute you have in any matter, its judgment lies with Allah. - 10) It means that the judgment in all those matters in which you dispute lies with Allah, because the sovereignty belongs to Allah only, as stated in another verse:إِنِ الْحُكْمُ إِلَّا لِلَّـهِ (The Decision belongs to none but Allah - 6:57). The direction in many verses to obey Rasulullah ﷺ and in some verses to obey those in authority does not contradict the above, because the orders of Rasulullah ﷺ and of the authorities are also, in a way, orders of Allah. If the order has been received through ` wahy' or based upon the clear and definite verses (nusus) of the Qur'an and sunnah, then its being an order of Allah is obvious. And if the order is an 'ijtihad' (inference) which in turn is based upon nusus of Qur'an and sunnah, then also, in a way, it is an order of Allah. ijtihadat' (plural of ` ijtihad' ) of the ` mujtahidin' of the ummah (those who are competent to interpret the Qur'an and Sunnah, and infer Islamic laws from them) on this basis, are included in orders of Allah. That is why the learned scholars have declared that the fatwa (ruling) given by a ` mufti' (A competent Islamic scholar) is to be taken as a part of the religious law by the common masses who do not have the ability to understand the Qur'an and the Sunnah directly.
He is the Creator of the heavens and the earth. He has made for you pairs from among yourselves, and pairs from the cattle. He makes you expand in this way. Nothing is like Him. And He is the All-Hearing, the All-Seeing.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَمَا اخْتَلَفْتُمْ فِيهِ مِن شَيْءٍ فَحُكْمُهُ إِلَى اللَّـهِ (Whatever dispute you have in any matter, its judgment lies with Allah. - 10) It means that the judgment in all those matters in which you dispute lies with Allah, because the sovereignty belongs to Allah only, as stated in another verse:إِنِ الْحُكْمُ إِلَّا لِلَّـهِ (The Decision belongs to none but Allah - 6:57). The direction in many verses to obey Rasulullah ﷺ and in some verses to obey those in authority does not contradict the above, because the orders of Rasulullah ﷺ and of the authorities are also, in a way, orders of Allah. If the order has been received through ` wahy' or based upon the clear and definite verses (nusus) of the Qur'an and sunnah, then its being an order of Allah is obvious. And if the order is an 'ijtihad' (inference) which in turn is based upon nusus of Qur'an and sunnah, then also, in a way, it is an order of Allah. ijtihadat' (plural of ` ijtihad' ) of the ` mujtahidin' of the ummah (those who are competent to interpret the Qur'an and Sunnah, and infer Islamic laws from them) on this basis, are included in orders of Allah. That is why the learned scholars have declared that the fatwa (ruling) given by a ` mufti' (A competent Islamic scholar) is to be taken as a part of the religious law by the common masses who do not have the ability to understand the Qur'an and the Sunnah directly.
To Him belong the keys of the heavens and the earth. He extends provision for whomsoever He wills, and straitens (it for whomsoever He wills). Surely He is All-Knowing in respect of every thing.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَمَا اخْتَلَفْتُمْ فِيهِ مِن شَيْءٍ فَحُكْمُهُ إِلَى اللَّـهِ (Whatever dispute you have in any matter, its judgment lies with Allah. - 10) It means that the judgment in all those matters in which you dispute lies with Allah, because the sovereignty belongs to Allah only, as stated in another verse:إِنِ الْحُكْمُ إِلَّا لِلَّـهِ (The Decision belongs to none but Allah - 6:57). The direction in many verses to obey Rasulullah ﷺ and in some verses to obey those in authority does not contradict the above, because the orders of Rasulullah ﷺ and of the authorities are also, in a way, orders of Allah. If the order has been received through ` wahy' or based upon the clear and definite verses (nusus) of the Qur'an and sunnah, then its being an order of Allah is obvious. And if the order is an 'ijtihad' (inference) which in turn is based upon nusus of Qur'an and sunnah, then also, in a way, it is an order of Allah. ijtihadat' (plural of ` ijtihad' ) of the ` mujtahidin' of the ummah (those who are competent to interpret the Qur'an and Sunnah, and infer Islamic laws from them) on this basis, are included in orders of Allah. That is why the learned scholars have declared that the fatwa (ruling) given by a ` mufti' (A competent Islamic scholar) is to be taken as a part of the religious law by the common masses who do not have the ability to understand the Qur'an and the Sunnah directly.
He has ordained for you people the same religion as He had enjoined upon NūH, and that which We have revealed to you (O prophet,) and that which We had enjoined upon Ibrāhīm and Mūsā and ‘Īsā by saying, “Establish the religion, and be not divided therein.” Arduous for the mushriks (polytheists) is that to which you are inviting them. Allah chooses (and pulls) toward Himself anyone He wills, and guides to Himself anyone who turns to Him (to seek guidance).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
شَرَعَ لَكُم مِّنَ الدِّينِ مَا وَصَّىٰ بِهِ نُوحًا (He has ordained for you the same religion as He had enjoined upon Nuh (علیہ السلام) -- 42:13) Allah Almighty's obvious and material blessings were stated in the previous verses. Stated from here are the inner and spiritual blessings. That is, He has blessed you with that very cogent and infallible religion which has been common between all the prophets (علیہم السلام) . Five of the prophets (علیہم السلام) have been mentioned in the verse. Sayyidna Nuh (علیہ السلام) has been mentioned first, and our Prophet ﷺ in the end, while Sayyidna Ibrahim (علیہ السلام) in the middle, because he is the father of prophets and was accepted as a prophet even by Arabs, despite their ` kufr' and ` shirk'. Sayyidna Musa and ` Isa (علیہما السلام) have been mentioned after him, because their followers were the ones who were present when Qur'an was being revealed. These five prophets (علیہم السلام) are also the ones named in Surah Ahzab where the covenant of the prophets given to Allah is mentioned, the difference being that the last of the Prophets ﷺ has been mentioned before Sayyidna Nuh (علیہ السلام) in Surah Ahzab, whereas Sayyidna Nuh (علیہ السلام) has been mentioned before our Prophet ﷺ in the present surah. Perhaps this is to indicate that although the last of the Prophets ﷺ was born and sent as a prophet after all other prophets, yet he preceded everyone else in the originally destined (azali) distribution of prophethood and messenger-ship. This has been stated in a Hadith: ` I preceded all the other prophets in the original creation and I am last of all the prophets in being sent." (Reported by Ibn Majah, Darimi, from Bahz In Hakim, and rated as hasan=See Mishkah)
Now the question arises that the very first prophet is Sayyidna 'Adam (علیہ السلام) but the mention of prophets does not commence with his name. The reason is that Sayyidna 'Adam (علیہ السلام) was the first prophet to have come in this world, and although he has commonality in principles of beliefs and important features of faith, yet during his period, no ` kufr' and ` shirk' had appeared in the people. Confrontation with ` kufr' and ` shirk' commenced with Sayyidna Nuh (علیہ السلام) who is the first prophet to have faced such problems which were to be faced by later prophets, and as such Sayyidna Nuh (علیہ السلام) has been mentioned first. (Allah knows best).
أَنْ أَقِيمُوا الدِّينَ وَلَا تَتَفَرَّقُوا فِيهِ (Establish the religion, and be not divided therein. - 42:13). - This is an explanation of the preceding sentence which means that the دِین ` din' (religion) which is common to all the prophets and in which all are agreed has to be established and maintained; opposing this religion or creating differences in it is not only impermissible, but also liable to a destructive end.
Establishing the دِین Din is obligatory Duty and Dissension in it is forbidden
Two orders have been given in this verse - one, ` Establish the religion' and the second, ` Be not divided therein.' which forbids dissension in religion. This sentence is preceded by the word 'an' which has been translated above as, ` by saying'. As such, this is an explanation of the word, ` ordained' occurring in the beginning. Therefore the word ` din' (religion) in this verse means the same دِین ` din' which has been common between all the prophets, and which calls for adherence to the belief in Oneness of Allah, prophethood, the life after death, and to the principles of worship as salah, fasting, hajj and zakah; it forbids theft, robbery, adultery, telling of lies, deceit, hurting others without a valid reason, breach of promise - all these have been common injunctions between all divine religions.
On the other hand, It is also proved through an unambiguous verse of the Qur'an لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا (For each of you We have made a way and a method - 5:48) that there are ancillary differences in the details of the revealed laws of different prophets (علیہم السلام) . In the light of all these facts taken together, it becomes clear that the order of establishing the religion and prohibition of dissension pertains to those divine laws which have been common and consistent in the codes of all the prophets (علیہم السلام) - It is these injunctions in which creating differences is forbidden.
Sayyidna ` Abdullah Ibn Mas'ud ؓ states that one day Rasulullah ﷺ drew a straight line in front of us, and then drew other small lines on the right and left of the straight line and said that the lines on the right and left were the ways invented by devils, and each of those ways is controlled by a Shaitan (Satan) who incites people to follow that path; and then, pointing towards the straight line, he said وَاَنَّ ھٰذَا صِرَاطِی مُستقیماً فَاتَّبَعُوہُ (And this my path, straight. So follow it - 6:153.) (Ahmad, An-Nasa'i, Darimi - Mazhari)
The straight path in the above simile means the same path of true دِین din' (religion) which has been common to all the prophets (علیہم السلام) creating diversions in it is to create differences which is forbidden and an act of Shaitans (Satan). Correct ahadith strictly forbid creating differences in such injunctions which are unanimously agreed. The Holy Prophet ﷺ said من فارق الجماعۃ شبرا فقد خلع ربقۃ الاسلام من عنقہ (Ahmad, Abu Dawud) meaning that the person who moves away even one span from the general body of Muslims has taken out the neck-band of Islamic beliefs from his neck. Sayyidna Ibn ` Abbas ؓ has stated that Rasulullah ﷺ said یَدُ اللہِ علی الجماعۃ (Tirmidhi, with rating as ` hasan) meaning that Allah's hand is upon the general body. Sayyidna Mu'adh Ibn Jabal ؓ has narrated that Rasulullah ﷺ said that for humans, Shaitan (Satan) is like a wolf after a herd of goats, catching hold of the goat which has strayed away from the herd. Therefore you should stay with the general body, and do not separate yourself. (Ahmad, as quoted by Tafsir Mazhari)
Differences in the ancillaries between leading Mujtahidin is not covered by the dissension forbidden in this verse
It is obvious from the above that differences of opinions between leading ` mujtahidin' in ancillary matters where express injunctions are not found in the Qur'an and ahadith or where there is an apparent contradiction between the nusus of the Qur'an and ahadith and where opinions are bound to differ, do not bear any relation to the forbidden dissension. Such differences have been continuing since the days of the Holy Prophet ﷺ starting with the noble companions ؓ themselves and are considered to be blessings by the jurisprudents unanimously.
Establishing دِین ` din' that has been obligated in this verse means to hold on to the rules of religion steadfastly, not to let any doubt or distrust creep into it and not to give it up in any case. (Qurtubi)
كَبُرَ عَلَى الْمُشْرِكِينَ مَا تَدْعُوهُمْ إِلَيْهِ (Arduous for the mushriks (Polytheists) is that to which you are inviting them - 42:13). Addressing the Holy Prophet ﷺ ، the verse says, ` Your call to the belief in Oneness of Allah, which is the foundation of the true religion, seems very difficult to the polytheists, although it has been proved to be true through the consensus of all the prophets (علیہم السلام) ، because they follow their desires and the teachings of the Shaitan (Satan), and have therefore strayed from the right path, which is prohibited as mentioned above.
اللَّـهُ يَجْتَبِي إِلَيْهِ مَن يَشَاءُ وَيَهْدِي إِلَيْهِ مَن يُنِيبُ (Allah chooses [ and pulls ] towards Himself anyone He wills and guides anyone who turns to Him. - 42:13). There are only two ways for one to have the straight path. One is that Allah Almighty himself selects him for the straight path of His religion and moulds his nature and inclinations accordingly, which happens in the case of prophets and His special friends. It is about them that Qur'an statesإِنَّا أَخْلَصْنَاهُم بِخَالِصَةٍ ذِكْرَى الدَّارِ (We them chose for a trait of remembering the [ eternal ] Home [ in the Hereafter ] - 38:46). The Holy Qur'an has used the word, ` mukhlasin' for some particular prophets which means ` chosen'. This peculiar way of guidance has been mentioned in the first sentence of the present verse which says, اللَّـهُ يَجْتَبِي إِلَيْهِ مَن يَشَاءُ "Allah chooses [ and pulls ] towards Himself anyone He wills." This method of instruction is exceptional and limited. The other method which is general for getting guidance is that when someone turns towards Allah and intends to follow His ` din', then Allah Almighty guides him towards His دِین ` din'. This way of guidance is referred to in the second sentence of the verse which says, وَيَهْدِي إِلَيْهِ مَن يُنِيبُ...and guides anyone who turns to Him."
The reason why the mushriki'n (polytheists) of Makkah found it difficult to accept the invitation towards the faith in Oneness of Allah is that they did not even have the intention of understanding and following the truth.
And they were not divided, in jealousy with each other, but after the knowledge had come to them. Had it not been for a word that had come forth earlier from your Lord (and was effective) until a specified time, the matter would have been decided between them. And those who were made to inherit the Book after them are in confounding doubt about it.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَمَا تَفَرَّقُوا إِلَّا مِن بَعْدِ مَا جَاءَهُمُ الْعِلْمُ (And they were not divided, in jealousy with each other, but after knowledge had come to them - 42:14). Sayyidna Ibn ` Abbas ؓ has explained that the pronoun ` they' in this sentence refers to the Quraysh of Makkah, and thus he has taken the verse to mean that the aversion of the infidels of Quraysh to the straight path was in itself a matter of utter ignorance, but on top of it they did so even after knowledge had been imparted by Allah. Sayyidna Ibn ` Abbas ؓ has held the coming of the Messenger of Allah ﷺ who was the source of all Divine knowledge, to be the imparting of knowledge by Allah. Some scholars, however, have referred the pronoun ` they' towards the past ummahs, and held the meaning to be that the people of the bygone ummahs created dissension in the true faith of their respective prophets, and adopted separate ways despite their having received the knowledge of the straight path from then prophets (علیہم السلام) .
Be that as it may, the pagans of Makkah and the infidels of the early ages, both demanded that their prophets should also follow the misguidance they themselves had adopted. Therefore the Holy Prophet ﷺ has been addressed in the following verse as follows:
So, (O prophet,) towards that (faith) invite (people), and be steadfast as you are commanded, and do not follow their desires, and say, “I believe in whatever book Allah has sent down. And I have been ordered to do justice among you. Allah is our Lord and your Lord. For us are our deeds, and for you, your deeds. There is no argumentation between us and you. Allah will bring us together, and to Him is the final return.”
"So, (0 prophet,) towards that (faith) invite (people), and be steadfast as you are commanded, and do not follow their desires, and say, "I believe in whatever book Allah has sent down. And I have been ordered to do justice among you. Allah is our Lord and your Lord. For us are our deeds, and for you, your deeds. There is no argumentation between us and you. Allah will bring us together, and to Him is the final return." (42:15)
Hafiz Ibn Kathir has stated that this verse comprises ten sentences, and each sentence carries a specific order. As such, ten types of precepts are stated in this one verse. No other verse in the entire Qur'an has this peculiarity, except 'Ayat-ul-kursiyy which comprises ten types of precepts as well.
The first order فَلِذٰلِکَ فَادعُ (So, 0 Prophet, towards that faith invite people) means: ` Although your call towards ` tauhid' (Oneness of Allah) sits very heavy on the polytheists, it is no cause for you to give up your invitational call, and you should continue with it.
The second order وَاستَقِم کَمَآ اُمِرتَ (and be steadfast as you are commanded) says, ` You yourself ought to stand firm in the religion towards which you are inviting other people. This firmness has to be in accordance with the command of Allah, that is, to be on the moderate side in your beliefs, deeds, morals, habits and social behavior - there should not be even the slightest inclination towards the extremes of ifrat (overdoing something) or tafrit (falling short in something). Obviously such a firmness is not easy. That is why when some noble companions pointed out to the Holy Prophet ﷺ that some of hairs have turned grey, he said, "Surah Hud has turned me old." This very order (of standing firm as commanded) has been given in Surah Hud also in the same very words. (The meaning of standing firm, the difficulties in observing it and its importance are discussed in detail in the commentary on Surah Hud on page 673 of volume 4 of Ma'ariful Qur'an).
The third command وَلَا تَتَّبِع اَھوَآَء ھُم (do not follow their desires - ) directs the Holy Prophet ﷺ not to be concerned about the opposition of any opponent in his duty of propagation.
The fourth command قُل اٰمَنتُ بِمَآ اَنزَلَ اللہُ مَن کِتابً (and say "I believe in whatever book Allah has sent down" ) is to announce that the Holy Prophet ﷺ believes not only in the Book that has been revealed to him, but he believes in all the former divine books.
The fifth command اُمِرتُ لِاَعدِلَ بَینَکُم (I have been ordered to do justice among you) apparently relates to doing justice in the matters of dispute brought to him. But some exegetes have taken the meaning of adl' to be ` equality' and thus have taken the sentence to mean that he should treat all the commands of religion equally by believing in all the prophets (علیہم السلام) ، in all the Books and by obeying all the Divine laws without any exception.
The sixth sentence اَللہُ رَبُّنَا is ` Allah is our Lord and you Lord.' which means that all of us are nourished by Allah.
The seventh sentence لَنَآ اعمالُنَا وَ لَکُم اَعمَالُکُم (For us are our deeds and for you, your deeds) states that our deeds would be for us only and you would neither gain nor lose due to our deeds, and your deeds would be for you only and we would neither gain nor lose due to your deeds. Some exegetes have stated that this verse was revealed in Makkah before the command for jihad with non-Muslims was revealed; the verses conveying the command for jihad have cancelled this command, because the essence of jihad is to subjugate those people by fighting who do not accept the advice and exhortation - not to let them remain in the state of kufr. And some exegetes have stated that this command has not been cancelled; what it means is that since the truth has been proved through logical arguments, its non-acceptance can only be due to enmity and obstinacy, and as such, everybody is responsible for his own deeds. (Qurtubi)
The eighth command لَا حُجَّۃ بَینَنَا و بینَکُم (there is no argumentations between us and you -) is that since the disbelievers do not accept the truth, despite its having been proved, which demonstrates their enmity, therefore, further discussion is useless and now there would be no more arguments between the Holy Prophet ﷺ and the disbelievers.
The ninth sentence اَللہُ یَجمَع بیننَا (Allah will bring us together -) states that on the Day of Judgment, Allah Almighty would gather all of us together and would requite every deed.
The tenth declaration وَاِلَیہِ المَصِیر (and to Him is the final return -) is that all of us would return to Him.
Those who argue about Allah after He has been responded to, their argument is void in the sight of their Lord, and upon them is wrath, and for them is a severe punishment.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
1. i.e. after many people responded to the call of His prophets by accepting Islam.
Commentary
In the previous verses, all the people of the whole world had been invited towards the original ` din' (religion) common between all the revealed Books and between all the prophets (علیہم السلام) ، and were advised to be faithful to it and be steadfast in it. But some infidels, who had no intention of listening and accepting, started arguing with the Muslims, even at this invitation. Some narrations have it that some people of the Book, the Jews and the Christians, put forward the argument that our prophet came before yours and our Book was given before yours, hence our religion is superior to yours. And some narrations have it that this very argument was put forward by the infidels of Quraysh, because they called themselves followers of the religion of Sayyidna Ibrahim (علیہ السلام) .
The Noble Qur'an has warned these people that the explanations and proofs in favour of Islam and Qur'an have been fully provided to you, and your own sensible and fair minded people, having accepted them, have embraced Islam, and now their argumentation is nothing but falsehood and misguidance. If they do not accept it, then divine punishment will visit them. This warning is followed by the statement that the Qur'an is from Allah and contains comprehensive commandments regarding Allah's rights and the rights of the human beings between one another.
Allah is the One who has sent down the Book with truth, and the Balance as well. And what can let you know? May be, the Hour (the Day of Judgment) is near.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
This fact is stated in the next sentence, أَنزَلَ الْكِتَابَ بِالْحَقِّ وَالْمِيزَانَ "has sent down the Book with truth and the Balance as well - 17." Here ` the Book' means the Qur'an, and all the previous revealed Books, and ` truth' means the divine religion mentioned above, and ` the Balance' literally means a weighing balance. Since it is an instrument of weighing one's due and establishing justice, Sayyidna Ibn ` Abbas ؓ has taken it to mean ` equity' and ` justice'. Mujahid (رح) leading exegete, has said that here the ` Balance' means full payment of everyone's rights and doing justice. As such the word ` truth' points towards Allah's rights over His servants, and the word مِیزَان mizan (Balance) points towards the rights of human beings over one another.
The statement that those who believe are fearful of the Doomsday means the fear generated due to cognizance of the awesome horrifying happenings which will take place on the Doomsday, and also due to cognizance of one's own short comings and wrong-doings. However, sometimes a believer's eagerness to meet his Lord Allah Almighty overcomes that fear, which does not contradict this statement; some dead ones are proved to have said in their graves that they wish Doomsday would come soon because the glad tidings given by angels that they would be forgiven and treated kindly, had overcome the fear of Doomsday.
Those who do not believe in it demand that it should come soon, and those who believe are fearful of it, and they know for sure that it is the truth. Be aware that those who dispute concerning the Hour are wandering afar from the right path.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
This fact is stated in the next sentence, أَنزَلَ الْكِتَابَ بِالْحَقِّ وَالْمِيزَانَ "has sent down the Book with truth and the Balance as well - 17." Here ` the Book' means the Qur'an, and all the previous revealed Books, and ` truth' means the divine religion mentioned above, and ` the Balance' literally means a weighing balance. Since it is an instrument of weighing one's due and establishing justice, Sayyidna Ibn ` Abbas ؓ has taken it to mean ` equity' and ` justice'. Mujahid (رح) leading exegete, has said that here the ` Balance' means full payment of everyone's rights and doing justice. As such the word ` truth' points towards Allah's rights over His servants, and the word مِیزَان mizan (Balance) points towards the rights of human beings over one another.
The statement that those who believe are fearful of the Doomsday means the fear generated due to cognizance of the awesome horrifying happenings which will take place on the Doomsday, and also due to cognizance of one's own short comings and wrong-doings. However, sometimes a believer's eagerness to meet his Lord Allah Almighty overcomes that fear, which does not contradict this statement; some dead ones are proved to have said in their graves that they wish Doomsday would come soon because the glad tidings given by angels that they would be forgiven and treated kindly, had overcome the fear of Doomsday.
Allah is kind to His servants. He gives provision to whom He wills, and He is the Strong, the Mighty.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
اللَّـهُ لَطِيفٌ بِعِبَادِهِ (Allah is kind to His slaves - 42:19). The word, latif used in the text has more than one lexical meanings. Sayyidna Ibn ` Abbas ؓ has translated it here as kind, and Sayyidna ` Ikrimah ؓ has translated it as benefactor.
Muqatil (رح) has said that Allah Almighty is kind to all His servants, so much so that even the infidels and sinners keep on being showered with His worldly blessings. There are many types and kinds of the divine bounties, graces and favours showered upon His servants. That is why many meanings of the word latif have been stated in the Tafsir of Qurtubi, all of which are covered by the words ` kind' and ` benefactor'.
Although Allah Ta’ ala provides sustenance to all His creatures without any exception - even to those animals on land and in waters whom nobody knows, yet the present verse states that He provides sustenance ` to whom He wills'. This is better understood from the explanation given in Tafsir Mazhari which says that there are countless' types and kinds of sustenance provided by Allah Ta’ ala; sustenance as necessary is provided to all and sundry, whereas some special kinds of sustenance are distributed by Him in degrees and quantities determined by His perfect wisdom. Somebody is given more of wealth and goods, somebody is given more of health and strength, somebody is given more of learning and knowledge and somebody is given more of other types and kinds; in this way everybody is dependent on another person and it is this dependence which persuades people to co-operate with and help each other and which is the foundation of human civilization.
Ja'far Ibn Muhammad (رح) has said that Allah Ta’ ala's kindness to His servants in the matter of sustenance is in two ways. Firstly, He provides food and other necessities to every living being as per his needs, and secondly, He does not provide sustenance for anyone for the whole of his life all at once, rather gives him gradually according to his need, otherwise its preservation would not have been feasible. (Mazhari, Qurtubi)
Note
Shah ` Abdul Ghani Phulpuri رحمۃ اللہ علیہ relates from Haji Imdadullah (رح) that anyone who recites the above verse i.e. اللَّـهُ لَطِيفٌ بِعِبَادِهِ يَرْزُقُ مَن يَشَاءُ ۖ وَهُوَ الْقَوِيُّ الْعَزِيزُ seventy times every morning regularly, would be preserved from shortage of sustenance and said that experience has shown it to be very effective.
Whoever intends (to have) the harvest of the Hereafter, We will increase in his harvest; and whoever intends (to have) the harvest of the world (only), We will give him thereof, while in the Hereafter he will have no share.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
اللَّـهُ لَطِيفٌ بِعِبَادِهِ (Allah is kind to His slaves - 42:19). The word, latif used in the text has more than one lexical meanings. Sayyidna Ibn ` Abbas ؓ has translated it here as kind, and Sayyidna ` Ikrimah ؓ has translated it as benefactor.
Muqatil (رح) has said that Allah Almighty is kind to all His servants, so much so that even the infidels and sinners keep on being showered with His worldly blessings. There are many types and kinds of the divine bounties, graces and favours showered upon His servants. That is why many meanings of the word latif have been stated in the Tafsir of Qurtubi, all of which are covered by the words ` kind' and ` benefactor'.
Although Allah Ta’ ala provides sustenance to all His creatures without any exception - even to those animals on land and in waters whom nobody knows, yet the present verse states that He provides sustenance ` to whom He wills'. This is better understood from the explanation given in Tafsir Mazhari which says that there are countless' types and kinds of sustenance provided by Allah Ta’ ala; sustenance as necessary is provided to all and sundry, whereas some special kinds of sustenance are distributed by Him in degrees and quantities determined by His perfect wisdom. Somebody is given more of wealth and goods, somebody is given more of health and strength, somebody is given more of learning and knowledge and somebody is given more of other types and kinds; in this way everybody is dependent on another person and it is this dependence which persuades people to co-operate with and help each other and which is the foundation of human civilization.
Ja'far Ibn Muhammad (رح) has said that Allah Ta’ ala's kindness to His servants in the matter of sustenance is in two ways. Firstly, He provides food and other necessities to every living being as per his needs, and secondly, He does not provide sustenance for anyone for the whole of his life all at once, rather gives him gradually according to his need, otherwise its preservation would not have been feasible. (Mazhari, Qurtubi)
Note
Shah ` Abdul Ghani Phulpuri رحمۃ اللہ علیہ relates from Haji Imdadullah (رح) that anyone who recites the above verse i.e. اللَّـهُ لَطِيفٌ بِعِبَادِهِ يَرْزُقُ مَن يَشَاءُ ۖ وَهُوَ الْقَوِيُّ الْعَزِيزُ seventy times every morning regularly, would be preserved from shortage of sustenance and said that experience has shown it to be very effective.
Is it that they have associate-gods who have prescribed for them a religion that is not sanctioned by Allah? Had it not been for a decisive word, the matter would have been decided between them (here in this world). And of course, for the wrongdoers there is a painful punishment (in the Hereafter).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
اللَّـهُ لَطِيفٌ بِعِبَادِهِ (Allah is kind to His slaves - 42:19). The word, latif used in the text has more than one lexical meanings. Sayyidna Ibn ` Abbas ؓ has translated it here as kind, and Sayyidna ` Ikrimah ؓ has translated it as benefactor.
Muqatil (رح) has said that Allah Almighty is kind to all His servants, so much so that even the infidels and sinners keep on being showered with His worldly blessings. There are many types and kinds of the divine bounties, graces and favours showered upon His servants. That is why many meanings of the word latif have been stated in the Tafsir of Qurtubi, all of which are covered by the words ` kind' and ` benefactor'.
Although Allah Ta’ ala provides sustenance to all His creatures without any exception - even to those animals on land and in waters whom nobody knows, yet the present verse states that He provides sustenance ` to whom He wills'. This is better understood from the explanation given in Tafsir Mazhari which says that there are countless' types and kinds of sustenance provided by Allah Ta’ ala; sustenance as necessary is provided to all and sundry, whereas some special kinds of sustenance are distributed by Him in degrees and quantities determined by His perfect wisdom. Somebody is given more of wealth and goods, somebody is given more of health and strength, somebody is given more of learning and knowledge and somebody is given more of other types and kinds; in this way everybody is dependent on another person and it is this dependence which persuades people to co-operate with and help each other and which is the foundation of human civilization.
Ja'far Ibn Muhammad (رح) has said that Allah Ta’ ala's kindness to His servants in the matter of sustenance is in two ways. Firstly, He provides food and other necessities to every living being as per his needs, and secondly, He does not provide sustenance for anyone for the whole of his life all at once, rather gives him gradually according to his need, otherwise its preservation would not have been feasible. (Mazhari, Qurtubi)
Note
Shah ` Abdul Ghani Phulpuri رحمۃ اللہ علیہ relates from Haji Imdadullah (رح) that anyone who recites the above verse i.e. اللَّـهُ لَطِيفٌ بِعِبَادِهِ يَرْزُقُ مَن يَشَاءُ ۖ وَهُوَ الْقَوِيُّ الْعَزِيزُ seventy times every morning regularly, would be preserved from shortage of sustenance and said that experience has shown it to be very effective.
You will see the wrongdoers fearful of what they earned, and it is sure to befall them. As for those who believed and did righteous deeds, they will be in meadows of the Gardens. For them there is, with their Lord, whatever they wish. That is the great bounty.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
اللَّـهُ لَطِيفٌ بِعِبَادِهِ (Allah is kind to His slaves - 42:19). The word, latif used in the text has more than one lexical meanings. Sayyidna Ibn ` Abbas ؓ has translated it here as kind, and Sayyidna ` Ikrimah ؓ has translated it as benefactor.
Muqatil (رح) has said that Allah Almighty is kind to all His servants, so much so that even the infidels and sinners keep on being showered with His worldly blessings. There are many types and kinds of the divine bounties, graces and favours showered upon His servants. That is why many meanings of the word latif have been stated in the Tafsir of Qurtubi, all of which are covered by the words ` kind' and ` benefactor'.
Although Allah Ta’ ala provides sustenance to all His creatures without any exception - even to those animals on land and in waters whom nobody knows, yet the present verse states that He provides sustenance ` to whom He wills'. This is better understood from the explanation given in Tafsir Mazhari which says that there are countless' types and kinds of sustenance provided by Allah Ta’ ala; sustenance as necessary is provided to all and sundry, whereas some special kinds of sustenance are distributed by Him in degrees and quantities determined by His perfect wisdom. Somebody is given more of wealth and goods, somebody is given more of health and strength, somebody is given more of learning and knowledge and somebody is given more of other types and kinds; in this way everybody is dependent on another person and it is this dependence which persuades people to co-operate with and help each other and which is the foundation of human civilization.
Ja'far Ibn Muhammad (رح) has said that Allah Ta’ ala's kindness to His servants in the matter of sustenance is in two ways. Firstly, He provides food and other necessities to every living being as per his needs, and secondly, He does not provide sustenance for anyone for the whole of his life all at once, rather gives him gradually according to his need, otherwise its preservation would not have been feasible. (Mazhari, Qurtubi)
Note
Shah ` Abdul Ghani Phulpuri رحمۃ اللہ علیہ relates from Haji Imdadullah (رح) that anyone who recites the above verse i.e. اللَّـهُ لَطِيفٌ بِعِبَادِهِ يَرْزُقُ مَن يَشَاءُ ۖ وَهُوَ الْقَوِيُّ الْعَزِيزُ seventy times every morning regularly, would be preserved from shortage of sustenance and said that experience has shown it to be very effective.
That is the good news that Allah gives to His servants who believed and did righteous deeds. Say, “I do not ask you any fee for it, except the love of kinship.” And whoever performs a good act, We will increase for him goodness therein. Surely Allah is Most-Forgiving, Very-Appreciative.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَىٰ (Say, "I do not ask you any fee for it, except the love of kinship - 42:23 ). The explanation of this verse that has been adopted by most of the exegetes is that the Holy Prophet ﷺ has been directed to say the following to the infidels of Quraish, "My real right over all of you is that I am the Messenger of Allah, and you should admit it and obey me for your reformation and betterment; but even if you do not accept my prophethood and messenger-ship, there is still one more right I have over you which you cannot deny; and that is the right of relationship which I have with most of your tribes. You also do not deny the right of relatives and the need of behaving kindly towards them. Therefore, I am not asking you for any compensation for my preaching; all I want is that you should consider my right of being you relative, and refrain from animosity and hostility, irrespective of whether you accept what I am saying or you do not."
Now it is obvious that consideration of the rights of kinship was their own obligation, and could not be taken as compensation for preaching services. Hence the use of the word ` except' in this verse is in its idiomatic sense meaning that although, in reality, it is no compensation, and if you consider it to be so, it is your own mistake. In fact, I do not charge any fee at all. However, I ask you to refrain from the hostile behavior, and to fulfill the rights of kinship which you should do any way.
This explanation of this verse is reported from Sayyidna Ibn ` Abbas ؓ in the Sahih of Bukhari and Sahib of Muslim; Mujahid, Qatadah and a very large group of leading exegetes have also adopted this explanation. All prophets (علیہم السلام) in every age have openly told their people that they never asked any compensation or payment in lieu of the efforts that they were making for their betterment and well-being; their compensation would be given by Allah Almighty only. This being so, how could the chief of all the prophets (علیہم السلام) who is the most honoured and exalted of all of them, ask for compensation from his people.
Said Ibn Mansur, Ibn Sa'd, ` Abd Ibn Humaid, Hakim and Baihaqi have related an incident of Imam Sha` bi, which has been certified by Hakim to be correct, that Imam Sha` bi was questioned by people regarding the explanation of this verse, and thereupon he wrote to Sayyidna Ibn ` Abbas ؓ for the correct explanation. The reply he got was the same as explained above. Those interested may consult Tafsir Ruh-ul-Ma'ani for the full text of the reply given by Ibn ` Abbas ؓ . Some words of his reply are added in the report of Ibn Jarir which may be found in the same book.
There is, however, another narration reported with a weak chain of reporters, according to which Sayyidna Ibn ` Abbas ؓ says that when this verse was revealed, people asked the Holy Prophet ﷺ as to who are his kinsfolk, and he replied that Sayyidna Ali ؓ ، Sayyidah Fatimah ؓ and their offspring's. The authenticity of this narration has been considered weak by Suyuti in Ad-Dur-ul-Manthur and by Hafiz Ibn Hajar in Takhrij of the Ahadith of Kashshaf. According to this narration, the meaning would be that the only compensation the Holy Prophet ﷺ asks from the ummah for his services is that they should take care of his progeny. Obviously, this proposition does not befit the high stature of prophets (علیہم السلام) and specially that of the Holy Prophet ﷺ . Therefore the correct and preferred explanation which is generally favoured by the ummah is the one given above. But the Shiites have not only adopted this doubtful narration, but have also made up a huge stock of baseless presumptions on its basis.
Respect and Love for the Holy Prophet's ﷺ family and progeny
The explanation given above is to clarify that the Holy Prophet ﷺ did not ask his people to respect and love his progeny in exchange of his services. But it does not mean that the respect and love for the Holy Prophet's ﷺ progeny has no importance. Only an ill-fated, misguided person can think of such a thing. The fact is that one's being a Muslim depends on having reverence and love for the Holy Prophet ﷺ much more than any other person in the whole universe. Naturally, the logical consequence of this reverence and love is to have reverence and love for his close relatives according to the degree of their closeness to the Holy Prophet ﷺ which is obligatory for every Muslim. Since one's children are the closest relations, hence the reverence and love for the children of the Holy Prophet ﷺ is undoubtedly a necessary element of faith. But it does not mean that one should ignore or forget the pure wives ؓ or other noble Companions ؓ who had manifold associations, closeness and relationships with the Holy Prophet ﷺ .
The gist is that love for the progeny and for the family members of the Holy Prophet ﷺ has never been a matter of controversy in the ummah. It has been taken by the entire ummah unanimously as an essential requirement of faith. Controversies arise when the reverence of others is attacked, otherwise reverence and love for even common descendents of the Holy Prophet ﷺ ، known as sadat, no matter how distantly related to him, is an honour for a Muslim and is a source of reward in the Hereafter. Since many people started neglecting it, Imam Shafi` i (رح) denounced this attitude in a few couplets reproduced below:
یا راکباً قف بالمحصّب من منیً واھتف بساکن خیفھا والناھض
"0 rider! Halt near the valley of Muhassab in Mina, and when the sea of Hajj pilgrims advances in quick waves towards Mina in the morning, announce to every passer-by and inhabitant of the area that if only the love of the progeny of the Holy Prophet ﷺ is rifd (extreme Shi'ism), then I ask all the jins and humans of this universe to witness that I am also a rafidi (staunch Shi` ah) "
This statement of Imam Shafi` i, in fact, is the standpoint of the whole ummah.
Is it that they say, “He has forged a lie against Allah”? So, if Allah wills, He may put a seal on your heart. And Allah blots out falsehood and establishes truth with His words. Surely, He is fully aware of what lies in the hearts.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
1. It means that the miraculous Qur'an recited by the unlettered Prophet is in itself a clear proof of its being revealed by Allah Ta’ ala. Allah's practice is such that if a person falsely claims to be a prophet, He does not let him show any miracle. Therefore, had there been, God forbid, something forged by the Holy Prophet ﷺ in the Qur'an, Allah would have put a seal on his heart, and he would have never been able to come up with such a miraculous discourse.
Commentary
The first verse conveys Allah Almighty's reply to those who held the prophethood and messenger-ship of the Holy Prophet ﷺ to be false, the Qur'an to be wrong and forged. The reply is based on a divine rule that miracles or events occurring against normal course which cannot be performed by ordinary human beings are created and shown through prophets, by Allah Almighty's Grace, to prove their prophethood, without any discretion of the prophets themselves.
Although some magicians also do perform such magical tricks, but obviously neither the prophets nor the magicians can perform any of these things without Allah Almighty's intent and scheme. He allows the magicians to perform their tricks as a measure of test and trial. However, to differentiate between magic and miracle and between a magician and a prophet, the rule devised by Him is that no false claimant of prophethood can perform any magical trick successfully; magical tricks can be performed successfully by one until he claims prophethood, but the magic vanishes as soon as one lays a false claim of prophethood.
When Allah Ta’ ala bestows prophethood and messenger-ship on anyone, He also favours him with miracles and makes those miracles highly visible. Thus He provides physical and decreed proof of his prophethood. And He also confirms him in His Divine Book.
In view of this rule, it should be understood that the Noble Qur'an is such a miracle that all the humans and all the jins of this world are unable to produce even one verse comparable to the verse of the Qur'an. Their inability to do so was proved in the days of the Holy Prophet ﷺ and continues till today. Such an open and obvious miracle cannot be accomplished by a false claimant of prophethood. The Holy Prophet's claim to ` wahy' and messenger-ship is, therefore, correct and true, and those who hold it to be incorrect and forged are misguided calumniators.
And He is the One who accepts repentance from His servants and forgives evil deeds and knows whatever you do.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The deniers and opponents have been advised in the second verse that there is still time to give up and renounce their disbelief and ` kufr'. Allah is very merciful and Most Beneficent; He accepts the repentance of those who truly repent, and forgives their sins.
The Reality of Taubah' (Repentance)
The literal meaning of ` taubah' is to return and turn to; in religious terminology, giving up and renunciation of any sin is called ` taubah'. There are three conditions for its being proper and genuine.
One is to give up, immediately, the sin one is involved in. The second is to repent for the past sin, and the third is to determine firmly not to commit it in future. If it pertains to neglect of any obligatory duty (fard), one has to start observing it or start offering 'gala" (prescribed compensation). If it relates to the rights of another person and if that right is monetary or material and the concerned person is alive, then the material or money has to be returned to him, unless he agrees to forgo, and if that person is not alive, but his heirs are available, then the material or money has to be returned to the heirs; if the heirs are also not available, then the material or money has to be deposited in the Islamic public treasury (bait-ul-mal) - if there is no public treasury, or it is not managed properly, then the material or money has to be given as alms on his behalf. If the right owed to another person is not monetary or material, for example, if another person has been distressed unduly, or he has been abused or his backbiting has been committed, then he has to be pleased and forgiveness has to be sought and obtained from him or her.
It is important to note that for all kinds of ` taubah', giving up of sin must be for the sake of Allah, and not due to any physical inability or weakness. The ` Shari'ah' demands that one ought to renounce all the sins, but if someone renounces only a particular sin, Ahl-us-Sunnah hold that that particular sin would be forgiven, whereas his liability for other sins would continue.
And He responds to (the prayer of) those who believe and do righteous deeds, and gives them more out of His grace. As for the disbelievers, for them there is a severe punishment.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The deniers and opponents have been advised in the second verse that there is still time to give up and renounce their disbelief and ` kufr'. Allah is very merciful and Most Beneficent; He accepts the repentance of those who truly repent, and forgives their sins.
The Reality of Taubah' (Repentance)
The literal meaning of ` taubah' is to return and turn to; in religious terminology, giving up and renunciation of any sin is called ` taubah'. There are three conditions for its being proper and genuine.
One is to give up, immediately, the sin one is involved in. The second is to repent for the past sin, and the third is to determine firmly not to commit it in future. If it pertains to neglect of any obligatory duty (fard), one has to start observing it or start offering 'gala" (prescribed compensation). If it relates to the rights of another person and if that right is monetary or material and the concerned person is alive, then the material or money has to be returned to him, unless he agrees to forgo, and if that person is not alive, but his heirs are available, then the material or money has to be returned to the heirs; if the heirs are also not available, then the material or money has to be deposited in the Islamic public treasury (bait-ul-mal) - if there is no public treasury, or it is not managed properly, then the material or money has to be given as alms on his behalf. If the right owed to another person is not monetary or material, for example, if another person has been distressed unduly, or he has been abused or his backbiting has been committed, then he has to be pleased and forgiveness has to be sought and obtained from him or her.
It is important to note that for all kinds of ` taubah', giving up of sin must be for the sake of Allah, and not due to any physical inability or weakness. The ` Shari'ah' demands that one ought to renounce all the sins, but if someone renounces only a particular sin, Ahl-us-Sunnah hold that that particular sin would be forgiven, whereas his liability for other sins would continue.
Should Allah expand the provision for His servants (to its full extent), they would spread mischief on earth; but He sends down what He wills in (due) measure. Surely, with regard to His slaves, He is All-Aware, Ever-Watchful.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Sequence and background of Revelation
In these verses, Allah Almighty has given the proof of His Oneness by pointing out to the perfection of His Wisdom through which He has tied up the whole universe with a stable system, which is surely being supervised by a Being who is All-Wise and All-Aware.
Allah Almighty has opened this subject by pointing towards the economic system which He, in His Wisdom, has established in this world. This subject bears a relationship with the previous verses wherein it had been stated that Allah Almighty accepts the worships of the believers which includes acceptance of their supplications as well. Here one could get perplexed by the frequent observation that a Muslim supplicates for some worldly need, but his objective is not met; this doubt has been removed in the first of the above verses. The gist of the clarification is that sometimes fulfillment of one's all desires is neither in his own interest nor in the interest of his society. As such, if any supplication of anyone at any time has apparently not been accepted, it would be for the sake of greater well-being of the universe which nobody knows, except the All-knowing, All-wise Creator. If every human being of this world is given every kind of sustenance and every kind of blessings, this system of the world just cannot be managed wisely. (Tafsir Kabir)
Some narrations also corroborate that this verse was revealed about those Muslims who used to wish that they also should get the same wealth and opulence as was available to the infidels. Imam Baghawi (رح) has reproduced the statement of Sayyidna Khabbab Ibn ` Aratt ؓ that when they saw the wealth and opulence of Banu Quraizah, Banu Nadir and Banu Qainuqa` (the Jewish tribes), the desire to have such affluence welled up in their hearts also, and thereafter this verse was revealed. And Sayyidna ` Amr Ibn Harith ؓ states that some of the companions of Suffah had expressed their desire to the Holy Prophet ﷺ that Allah Almighty may make them wealthy and this verse was revealed thereafter. (Ruh-ul-Ma'ani, etc.)
General Abundance of Wealth in the World is cause of Tumult
However, this verse states that had every kind of sustenance and every kind of blessing been provided abundantly to every individual of this world, the discord and dispute between one another would have crossed all limits, because due to abundance of wealth, nobody would be in need of another person, nor would one be subdued by another. On the other hand, one attribute of wealth is that greed and inordinate desire also increase with the increase in wealth. It would necessarily have resulted in the common use of force to get possession of another person's property, hence disputes and fights, rebellion and other misdeeds would have crossed all limits. That is why Allah Ta’ ala, instead of providing everybody with every kind of sustenance and every kind of blessing, has distributed his blessings in such a way that somebody has abundance of riches and wealth, another person is healthier and stronger than others, yet another person is more comely and beautiful than others, and yet another has surpassed others in knowledge and wisdom. In short, everybody is dependent on others for one thing or another, and it is this inter-dependence which is the foundation of civilization.
This is the meaning of وَلَـٰكِن يُنَزِّلُ بِقَدَرٍ مَّا يَشَاءُ (but He sends down what He wills in (due) measure - 42:27) It means that Allah has bestowed His blessings upon the people of this world in a special way. And by stating further on ` a إِنَّهُ بِعِبَادِهِ خَبِيرٌ بَصِيرٌ (Surely, with regard to His slaves, He is All-Aware, Ever-watchful - 42:27) it has been indicated that Allah Almighty knows very well what is good for a person and what is harmful. Accordingly, He has provided everybody with what is good for him, and if He has deprived somebody of anything, it is because of his and the whole world's welfare. It is not at all necessary that we should understand the underlying wisdom and welfare behind the decision about every individual, because everyone thinks on the basis of his limited knowledge, whereas Allah Almighty is looking at the whole world. Therefore it is simply not possible to gauge all of His Wisdom. A perceivable parallel would be the case of an honest head of state who has passed certain orders which happen to affect some people adversely, and these people naturally face problems. Now a person who has been so affected adversely is quite likely to feel bad about those orders of the head of the state, because his thinking is limited to his own interest. But a person who is looking at the circumstances of the whole state and the whole nation and who appreciates that the whole state cannot be sacrificed for the sake of one individual's interest, does not consider such a step to be bad. Then how is it possible to gauge the Wisdom of the Being who is managing the system of the whole universe? If this point is kept in mind, the confusion and perplexity generated by the sight of anyone surrounded by tribulation would disappear by itself.
This verse also tells us that distribution of wealth and goods equally to all the people of the world is neither possible, nor desirable nor is it required for the existence of the system of the universe. This issue will be discussed in detail in explanation of the verse نحْنُ قَسَمْنَا بَيْنَهُم مَّعِيشَتَهُمْ (43:32) of surah Zukhruf.
The Difference between Paradise and the World
Here a question may arise that all kinds of blessings will be provided in abundance to all human beings in Paradise, so why would it not cause mischief there? And the answer is that the cause of mischief in this world is the abundance of wealth and goods coupled with greed and inordinate desire to have more and more which keeps on increasing with wealth. But greed and inordinate desire would simply not be there in Paradise, although blessings and delights will keep on being showered. And that is why this mischief would not surface there.
The question why could not greed and inordinate desire be removed and wealth and goods be provided in abundance in this world as well, is quite irrelevant. The very purpose of creating this world is to have co-existence of good and evil. It is simply not possible without it to arrange trial of human beings which is the real purpose of creation of the universe. Therefore, the real purpose of creating this universe would have failed, if greed and desire had been removed altogether from human beings. Paradise, on the other hand, would comprise goodness only therefore, such base emotions will simply not be there.
And He is the One who sends down rain after they have lost hope, and He extends His mercy. And He is the Guardian, Worthy of all praise.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَهُوَ الَّذِي يُنَزِّلُ الْغَيْثَ مِن بَعْدِ مَا قَنَطُوا (And He is the One who sends down rain after they have lost hope - 42:28) ". It is usual for Allah Almighty to send down rain whenever the earth is in severe need of water. But by saying "after they have lost hope", attention is being drawn towards the fact that sometimes Allah Almighty, in deviation from His usual norm, delays sending down rain so much that people begin losing hope. Apart from trial, such a happening is to warn that rain and famine are all in the power of Allah Ta’ ala; whenever He wants, He stops rain because of people's misdeeds, etc., so that people turn their attention towards His kindness, and display their humility and dependence. If rains had been subject to a strict time-table without any deviation, people would have considered rains to be purely subject to apparent causes, and would have become inattentive to Allah's Almighty's power. Here losing hope means losing hope in their contrivances because disappointment with Allah's kindness is kufr (infidelity).
Among His signs is the creation of the heavens and the earth and the creatures He has spread in them. He is Powerful to assemble them whenever He so wills.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَمَا بَثَّ فِيهِمَا مِن (and the creatures He has spread in them - 29). The original lexical meaning of دَابَّةٍ ` dabbah' (used in the text and translated as ` creatures' ) is anything which moves about of its own will; later on this word began to be used for animals. This verse states that Allah Almighty has created many creatures which move about on the earth as well as in the sky. The creatures which move about on the earth are all too visible; the ones which move about in the sky could well be the angels as well, and it is quite possible that there may be some animals in the sky so far unknown to man.
Briefly, in view of the system of the universe, Allah Almighty has not provided every one with wealth and goods in abundance, rather He has distributed them in accordance with the dictates of wisdom. But the good things of universe which are of general benefit have been provided to everyone. Rain, clouds, earth, sky and the creatures therein have all been created for the benefit of human beings, and they all demonstrate the Oneness of Allah. If after all this, anyone suffers any hardship, he should consider it to be due to his own deeds, and he should do a little heart searching, instead of complaining against Allah Ta’ ala.
Whatever hardship befalls you is because of what your own hands have committed, while He overlooks many (of your faults).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ (And whatever hardship befalls you is because of what your own hands have committed, while He overlooks many [ of your faults ].... 42:30) means exactly the same. Sayyidna Hasan ؓ has narrated that when this verse was revealed, the Holy Prophet ﷺ said "I swear by the Being Who holds my life, that anyone who gets scratched by a piece of wood, or his nerve shivers or his step falters is all due to his sins, and Allah Ta’ ala does not punish for every sin, rather the number of sins He overlooks far exceeds those for which any punishment is given." Maulana Ashraf Ali Thanavi (رح) has stated that just as the physical hardships and tortures befall due to sins, the inner ailments are also caused by sins. One sin committed by a person becomes the cause for getting involved in other sins. Hafiz Ibn Qayyim has written in his book Ad-Dawa-'ush- Shafi that one prompt punishment of a sin is that one gets involved in other sins; similarly the prompt reward of a virtuous deed is that it attracts another virtue. Baidawi and others have stated that this verse is specifically meant for those people who are likely to commit sins. The hardships and the troubles that befall prophets who are innocent of sins, children who have not reached the age of puberty and mad persons, who do not commit any sin, are not covered by this verse. There are other reasons for them, for example, they are upgraded in their rewards. And in reality a man cannot fathom the depths of wisdom behind them. (Allah knows best).
It is proved from some narrations of Hadith, as reproduced by Hakim in Mustadrak and by Baghawi on the authority of Sayyidna ` Ali ؓ that those sins for which punishment is given in this world are forgiven for Muslims in the Hereafter. (Mazhari)
You are not able to frustrate (Him) in the earth. And, besides Allah, you have neither someone to protect, nor someone to help.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ (And whatever hardship befalls you is because of what your own hands have committed, while He overlooks many [ of your faults ].... 42:30) means exactly the same. Sayyidna Hasan ؓ has narrated that when this verse was revealed, the Holy Prophet ﷺ said "I swear by the Being Who holds my life, that anyone who gets scratched by a piece of wood, or his nerve shivers or his step falters is all due to his sins, and Allah Ta’ ala does not punish for every sin, rather the number of sins He overlooks far exceeds those for which any punishment is given." Maulana Ashraf Ali Thanavi (رح) has stated that just as the physical hardships and tortures befall due to sins, the inner ailments are also caused by sins. One sin committed by a person becomes the cause for getting involved in other sins. Hafiz Ibn Qayyim has written in his book Ad-Dawa-'ush- Shafi that one prompt punishment of a sin is that one gets involved in other sins; similarly the prompt reward of a virtuous deed is that it attracts another virtue. Baidawi and others have stated that this verse is specifically meant for those people who are likely to commit sins. The hardships and the troubles that befall prophets who are innocent of sins, children who have not reached the age of puberty and mad persons, who do not commit any sin, are not covered by this verse. There are other reasons for them, for example, they are upgraded in their rewards. And in reality a man cannot fathom the depths of wisdom behind them. (Allah knows best).
It is proved from some narrations of Hadith, as reproduced by Hakim in Mustadrak and by Baghawi on the authority of Sayyidna ` Ali ؓ that those sins for which punishment is given in this world are forgiven for Muslims in the Hereafter. (Mazhari)
And among His signs are ships in the sea, like mountains.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ (And whatever hardship befalls you is because of what your own hands have committed, while He overlooks many [ of your faults ].... 42:30) means exactly the same. Sayyidna Hasan ؓ has narrated that when this verse was revealed, the Holy Prophet ﷺ said "I swear by the Being Who holds my life, that anyone who gets scratched by a piece of wood, or his nerve shivers or his step falters is all due to his sins, and Allah Ta’ ala does not punish for every sin, rather the number of sins He overlooks far exceeds those for which any punishment is given." Maulana Ashraf Ali Thanavi (رح) has stated that just as the physical hardships and tortures befall due to sins, the inner ailments are also caused by sins. One sin committed by a person becomes the cause for getting involved in other sins. Hafiz Ibn Qayyim has written in his book Ad-Dawa-'ush- Shafi that one prompt punishment of a sin is that one gets involved in other sins; similarly the prompt reward of a virtuous deed is that it attracts another virtue. Baidawi and others have stated that this verse is specifically meant for those people who are likely to commit sins. The hardships and the troubles that befall prophets who are innocent of sins, children who have not reached the age of puberty and mad persons, who do not commit any sin, are not covered by this verse. There are other reasons for them, for example, they are upgraded in their rewards. And in reality a man cannot fathom the depths of wisdom behind them. (Allah knows best).
It is proved from some narrations of Hadith, as reproduced by Hakim in Mustadrak and by Baghawi on the authority of Sayyidna ` Ali ؓ that those sins for which punishment is given in this world are forgiven for Muslims in the Hereafter. (Mazhari)
If He so wills, He may stop the wind, and they stand still on its surface. Surely in this, there are signs for everyone who is ever patient, fully grateful.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ (And whatever hardship befalls you is because of what your own hands have committed, while He overlooks many [ of your faults ].... 42:30) means exactly the same. Sayyidna Hasan ؓ has narrated that when this verse was revealed, the Holy Prophet ﷺ said "I swear by the Being Who holds my life, that anyone who gets scratched by a piece of wood, or his nerve shivers or his step falters is all due to his sins, and Allah Ta’ ala does not punish for every sin, rather the number of sins He overlooks far exceeds those for which any punishment is given." Maulana Ashraf Ali Thanavi (رح) has stated that just as the physical hardships and tortures befall due to sins, the inner ailments are also caused by sins. One sin committed by a person becomes the cause for getting involved in other sins. Hafiz Ibn Qayyim has written in his book Ad-Dawa-'ush- Shafi that one prompt punishment of a sin is that one gets involved in other sins; similarly the prompt reward of a virtuous deed is that it attracts another virtue. Baidawi and others have stated that this verse is specifically meant for those people who are likely to commit sins. The hardships and the troubles that befall prophets who are innocent of sins, children who have not reached the age of puberty and mad persons, who do not commit any sin, are not covered by this verse. There are other reasons for them, for example, they are upgraded in their rewards. And in reality a man cannot fathom the depths of wisdom behind them. (Allah knows best).
It is proved from some narrations of Hadith, as reproduced by Hakim in Mustadrak and by Baghawi on the authority of Sayyidna ` Ali ؓ that those sins for which punishment is given in this world are forgiven for Muslims in the Hereafter. (Mazhari)
Or He may destroy them because of what they earned, and may overlook many (whom He may save at least in this world),
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ (And whatever hardship befalls you is because of what your own hands have committed, while He overlooks many [ of your faults ].... 42:30) means exactly the same. Sayyidna Hasan ؓ has narrated that when this verse was revealed, the Holy Prophet ﷺ said "I swear by the Being Who holds my life, that anyone who gets scratched by a piece of wood, or his nerve shivers or his step falters is all due to his sins, and Allah Ta’ ala does not punish for every sin, rather the number of sins He overlooks far exceeds those for which any punishment is given." Maulana Ashraf Ali Thanavi (رح) has stated that just as the physical hardships and tortures befall due to sins, the inner ailments are also caused by sins. One sin committed by a person becomes the cause for getting involved in other sins. Hafiz Ibn Qayyim has written in his book Ad-Dawa-'ush- Shafi that one prompt punishment of a sin is that one gets involved in other sins; similarly the prompt reward of a virtuous deed is that it attracts another virtue. Baidawi and others have stated that this verse is specifically meant for those people who are likely to commit sins. The hardships and the troubles that befall prophets who are innocent of sins, children who have not reached the age of puberty and mad persons, who do not commit any sin, are not covered by this verse. There are other reasons for them, for example, they are upgraded in their rewards. And in reality a man cannot fathom the depths of wisdom behind them. (Allah knows best).
It is proved from some narrations of Hadith, as reproduced by Hakim in Mustadrak and by Baghawi on the authority of Sayyidna ` Ali ؓ that those sins for which punishment is given in this world are forgiven for Muslims in the Hereafter. (Mazhari)
and (in such an event) those who raise disputes in Our verses will come to know that there is no way for them to escape.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَمَا أَصَابَكُم مِّن مُّصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَن كَثِيرٍ (And whatever hardship befalls you is because of what your own hands have committed, while He overlooks many [ of your faults ].... 42:30) means exactly the same. Sayyidna Hasan ؓ has narrated that when this verse was revealed, the Holy Prophet ﷺ said "I swear by the Being Who holds my life, that anyone who gets scratched by a piece of wood, or his nerve shivers or his step falters is all due to his sins, and Allah Ta’ ala does not punish for every sin, rather the number of sins He overlooks far exceeds those for which any punishment is given." Maulana Ashraf Ali Thanavi (رح) has stated that just as the physical hardships and tortures befall due to sins, the inner ailments are also caused by sins. One sin committed by a person becomes the cause for getting involved in other sins. Hafiz Ibn Qayyim has written in his book Ad-Dawa-'ush- Shafi that one prompt punishment of a sin is that one gets involved in other sins; similarly the prompt reward of a virtuous deed is that it attracts another virtue. Baidawi and others have stated that this verse is specifically meant for those people who are likely to commit sins. The hardships and the troubles that befall prophets who are innocent of sins, children who have not reached the age of puberty and mad persons, who do not commit any sin, are not covered by this verse. There are other reasons for them, for example, they are upgraded in their rewards. And in reality a man cannot fathom the depths of wisdom behind them. (Allah knows best).
It is proved from some narrations of Hadith, as reproduced by Hakim in Mustadrak and by Baghawi on the authority of Sayyidna ` Ali ؓ that those sins for which punishment is given in this world are forgiven for Muslims in the Hereafter. (Mazhari)
So, whatever thing has been given to you is an enjoyment of the worldly life. And that which is with Allah is much better, and much more durable for those who believe and place their trust in Allah,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The above verses state the imperfection and temporary nature of the blessings of this world, as against the perfection and permanence of the blessings of the Hereafter. The most important and major condition for obtaining the heavenly blessings in the Hereafter is faith and belief, without which nobody can get them. However, if in addition to faith, one has taken full care of virtuous deeds as well, then one will get the heavenly blessings right from the beginning, otherwise one would get them after being punished for one's sins and shortcomings. That is why the first condition stated in the above verses is belief referred to by the words, "those who believe". Then those particular deeds have been stated without which, according to the rule, the bounties of the Hereafter will not be obtained from the beginning, but after having been punished for one's sins. The rule is there for application in general, but if Allah Ta’ ala wills, He may forgive all the sins of the greatest of the sinners, and give him the blessings of the Hereafter right from the beginning, He is not subject to any rule or code. Now, let us look at those particular virtues and deeds which have been mentioned with such an importance.
First virtue: عَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ (and place their trust in Allah - 36,) meaning those who place their trust in Allah, under all circumstances, in all matters; they do not consider anyone else to be the real cause of anything.
and (for) those who abstain from the major sins and from shameful acts; and (for those who) when they get angry, they forgive,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Second virtue: الَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ وَالْفَوَاحِشَ (those who abstain from the major sins and from shameless acts - 37). What are major sins? Details have already been stated in the commentary of Surah Nisa'; the author has also given a complete list of major and minor sins in his booklet in Urdu published under the little of "Gunah-e- bay ladhdhat گناہ بےلذّت .
The wisdom behind specially mentioning shameless acts, apart from all the other major sins, is that they are not only graver, but also infectious in that they influence others also. Shameless acts include adultery and the acts that precede it as preludes, and those bad deeds which are committed brazenly in public, because they corrupt the whole society and their liability is also very severe.
Third virtue: وَإِذَا مَا غَضِبُوا هُمْ يَغْفِرُونَ (and when they get angry, they forgive - 37) This is a moral quality of the highest order, because when love and anger prevail upon someone, they make him blind and deaf, and he loses his ability to distinguish right from wrong, and true from false, rather, he cannot appreciate the results of his own actions. The one who is angry tries his utmost to vent his anger fully upon the one with whom he is angry. That is why Allah Ta’ ala has defined this quality of Mu'mins and virtuous persons that when they are angry, they not only maintain the limits of right and wrong, but also forgo their justified rights.
and those who have responded to their Lord (in submission to Him), and have established Salāh, and whose affairs are (settled) with mutual consultation between them, and who spend out of what We have given to them,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Fourth virtue: وَالَّذِينَ اسْتَجَابُوا لِرَبِّهِمْ وَأَقَامُوا الصَّلَاةَ (and those who have responded to their Lord [ in submission to Him ] and have established Salah - 38,). ` Responding to the Lord' means to accept Allah's orders immediately, without questioning them, and get ready to obey them, irrespective of whether the order is or is not according to one's liking. This includes carrying out all the obligatory duties and avoiding all the things considered unlawful and undesirable in Islam. But salah being the most important of all the obligations, and having the quality of enabling discharge of other duties and avoidance of unlawful things, has been mentioned prominently.
The fifth virtue: وَأَمْرُهُمْ شُورَىٰ بَيْنَهُمْ (whose affairs are settled with consultation between them - 38). The sense is that in all important affairs where the Shari'ah is silent, they thy consult each other. ` Affairs' have been qualified by us with the word ` important', because the word 'Amr' used in the text signifies importance in common usage. It has been clarified in the explanation of the verse (وَشَاوِرْهُمْ فِي الْأَمْرِ) And consult them in the matter - 3:159) of surah ` Al-'Imran that important affairs include affairs of the state as well as important affairs in general. Ibn Kathir has stated that consultation in the important affairs of the state is compulsory. The selection of the head of the state through consultation, ordained by Islam, brought to an end the autocratic rule of kings of the days of ignorance who used to take the state as an inherited estate. As such, Islam laid the foundation of real democracy by ending autocracy. But Islam, unlike western democracies, has not given total authority to the public. There are certain restrictions on the members of the advisory body. So the system of government in Islam is a very moderate one, quite apart from autocracy and western democracy. Please see details in the second volume of Ma'arif ul Qur'an from page 227 to 238.
Imam Jassas has stated in Ahkam-ul-Qur'an that this verse has made the importance of consultation evident, and we are under orders to consult wise and far sighted people for taking action in important matters requiring advice, and not to act hurriedly relying only on ourselves.
Importance of consultation and its process
Khatib Baghdadi has narrated the following statement of Sayyidna Ali ؓ asked the Holy Prophet ﷺ that if, after you we face a situation about which neither the Qur'an has any specific ruling, nor have you given any direction, how should we proceed'?" The Holy Prophet ﷺ replied by saying,
اجمعوالہ العابدین من اُمّتی واجعلوہ بینکم شورٰی ولا تقضوا برأی واحد
"In such a case, assemble abidin (the worshipping people) of my ummah, and decide the matter by mutual consultation; do not take decision on any individual's single opinion." (Ruh-ul-Ma’ ani, referring to Khatib)
In some versions of this narration, the word 'fuqaha' (jurists) also appears alongwith abidin (the worshipping people) which means that the jurists who have understanding of the religion and worshipers are the ones who should be consulted.
The author of Ruh-ul-Ma’ ani has stated that if the above process is not followed in consultation, rather irreligious people and people without proper knowledge of religion are consulted, the ill effects would prevail upon the good in their advice.
Baihaqi (رح) has narrated in Shu` ab-ul-'Iman from Sayyidna Ibn Umar ؓ that the Holy Prophet ﷺ has said, "Anyone who intends to do something, and he takes that action after consultation, Allah Ta’ ala would guide him towards the best possible option." It means that He will turn that person's direction towards an option that results in his betterment. A similar hadith reported by Sayyidna Hasan ؓ has been reproduced by Bukhari in Al-Adab-ul-Mufrad, and by ` Abd Ibn Humaid in his Musnad that the Holy Prophet ﷺ ، after reciting-the above verse, said:
ما تشاور قوم قط الا ھدوا لأرشد أمرھم
"When a nation takes an action after mutual consultation, it is surely guided towards the correct course."
As reported in a hadith, the Holy Prophet ﷺ said, "So far as your rulers are the best among you, your rich people are generous (enough to spend in the way of Allah and on poor people) and your affairs are decided through mutual consultation, then the back of the earth would be better for you than its belly (i.e. the life would be better than death) but when your rulers are the worst from among you, your rich people are misers and your affairs are given in the charge of women, then the belly of the earth will be better for you than its back (i.e. death will be better than life). (Ruh-ul-Ma’ ani)
Sixth virtue:- مِمَّا رَزَقْنَاهُمْ يُنفِقُونَ (who spend out of what We have given to them - 38) It refers to spending for virtuous deeds, such as zakah, obligatory and optional alms. Qur'an usually mentions zakah and sadaqat (alms) immediately after salah. But the mention of mutual consultation immediately after salah and the mention of Zakah after it is perhaps to attract attention to the possibility of utilizing the five times daily salah congregation in mosques for the purpose of consultation also in matters which require mutual consultation. (Ruh-ul-Ma'ani)
and those who, when they are subjected to aggression, defend themselves.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Seventh virtue:۔ وَالَّذِينَ إِذَا أَصَابَهُمُ الْبَغْيُ هُمْ يَنتَصِرُونَ (and those who, when they are subjected to aggression, defend themselves - 39.) The original word used in the text is ` yantasirun' which may be translated as ` defend themselves' and also as ` retaliate'. In the latter case, retaliation must be equal, and should in no case exceed the limit of equality. This quality, in reality, is a further elaboration of the third virtue, i.e forgiving the opponents. It means that though forgiveness is a good quality, yet one may face certain situations where the mischief gets a fillip if one forgives, and hence it is better to take revenge in those situations. This verse has defined the rule that in those situations where taking revenge is the more suitable option, one has to take care that one does not exceed the equalizing limit, otherwise he will become unjust and transgressor. That is why this verse is followed by the verse 40, وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا (and the recompense of evil is evil like it.) which lays down the equitable rule of retaliation that one may cause just as much physical or monetary harm to his opponent as he has received from him; but the condition is that causing that harm is not a sin in itself. For example, if someone has been forced by another to take an alcoholic drink, it would not be permissible for him to force the other person to take an alcoholic drink.
Although permission has been given in this verse to take revenge in equal measure, but immediately thereafter it is emphasized again that فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّـهِ "the one who forgives and compromises has his reward undertaken by Allah. - 40" The instruction is that to forgive is better. More details are given in the later two verses.
The Moderate decision between forgiveness and revenge
Ibrahim Nakha (رح) has stated that former virtuous elders did not like that Muslims are disgraced and debased by the sinners and oppressors who, if not taken to task, may be encouraged to their further wrongdoings. Therefore, where it is apprehended that the sinners and oppressors would become more daring and would harass the decent people if they are forgiven, then it is better to take revenge from them. And to forgive would be better in case the transgressor is repentant, and there is no apprehension of his becoming more daring. Qadi Abu Bakr Ibn-ul-` Arabi in Ahkam-ul-Qur'an and Qurtubi in his Tafsir have concurred to the view that forgiveness and revenge are applicable as suitable, in different situations,. For one who is repentant after having transgressed, it is better to forgive and for one who is stubborn and insistent upon transgression, it is better to take revenge.
Maulana Ashraf ` Ali Thanawi (رح) ، has, however, explained the issue in Bayan-ul-Qur'an from a little different angle. He says that Allah Ta’ ala has mentioned two qualities particular to the true, sincere and virtuous Muslims in both the verses. The verse emphasizing on forgiveness tells us that they are not overcome by anger, rather kindness and generosity remains dominant in their temperament because of which they forgive the ones who commit excess against them. And in the verse that refers to revenge, we are told that it is a particular quality of these virtuous people that if at any time their heart is inclined to take revenge of an injustice and they do so, they do not exceed the equitable limit, although to forgive is always better for them.
The recompense of evil is evil like it. Then the one who forgives and opts for compromise has his reward undertaken by Allah. Surely, He does not like the unjust.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Seventh virtue:۔ وَالَّذِينَ إِذَا أَصَابَهُمُ الْبَغْيُ هُمْ يَنتَصِرُونَ (and those who, when they are subjected to aggression, defend themselves - 39.) The original word used in the text is ` yantasirun' which may be translated as ` defend themselves' and also as ` retaliate'. In the latter case, retaliation must be equal, and should in no case exceed the limit of equality. This quality, in reality, is a further elaboration of the third virtue, i.e forgiving the opponents. It means that though forgiveness is a good quality, yet one may face certain situations where the mischief gets a fillip if one forgives, and hence it is better to take revenge in those situations. This verse has defined the rule that in those situations where taking revenge is the more suitable option, one has to take care that one does not exceed the equalizing limit, otherwise he will become unjust and transgressor. That is why this verse is followed by the verse 40, وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا (and the recompense of evil is evil like it.) which lays down the equitable rule of retaliation that one may cause just as much physical or monetary harm to his opponent as he has received from him; but the condition is that causing that harm is not a sin in itself. For example, if someone has been forced by another to take an alcoholic drink, it would not be permissible for him to force the other person to take an alcoholic drink.
Although permission has been given in this verse to take revenge in equal measure, but immediately thereafter it is emphasized again that فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّـهِ "the one who forgives and compromises has his reward undertaken by Allah. - 40" The instruction is that to forgive is better. More details are given in the later two verses.
The Moderate decision between forgiveness and revenge
Ibrahim Nakha (رح) has stated that former virtuous elders did not like that Muslims are disgraced and debased by the sinners and oppressors who, if not taken to task, may be encouraged to their further wrongdoings. Therefore, where it is apprehended that the sinners and oppressors would become more daring and would harass the decent people if they are forgiven, then it is better to take revenge from them. And to forgive would be better in case the transgressor is repentant, and there is no apprehension of his becoming more daring. Qadi Abu Bakr Ibn-ul-` Arabi in Ahkam-ul-Qur'an and Qurtubi in his Tafsir have concurred to the view that forgiveness and revenge are applicable as suitable, in different situations,. For one who is repentant after having transgressed, it is better to forgive and for one who is stubborn and insistent upon transgression, it is better to take revenge.
Maulana Ashraf ` Ali Thanawi (رح) ، has, however, explained the issue in Bayan-ul-Qur'an from a little different angle. He says that Allah Ta’ ala has mentioned two qualities particular to the true, sincere and virtuous Muslims in both the verses. The verse emphasizing on forgiveness tells us that they are not overcome by anger, rather kindness and generosity remains dominant in their temperament because of which they forgive the ones who commit excess against them. And in the verse that refers to revenge, we are told that it is a particular quality of these virtuous people that if at any time their heart is inclined to take revenge of an injustice and they do so, they do not exceed the equitable limit, although to forgive is always better for them.
The one who defends himself after having been wronged, there is no blame on such people.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Seventh virtue:۔ وَالَّذِينَ إِذَا أَصَابَهُمُ الْبَغْيُ هُمْ يَنتَصِرُونَ (and those who, when they are subjected to aggression, defend themselves - 39.) The original word used in the text is ` yantasirun' which may be translated as ` defend themselves' and also as ` retaliate'. In the latter case, retaliation must be equal, and should in no case exceed the limit of equality. This quality, in reality, is a further elaboration of the third virtue, i.e forgiving the opponents. It means that though forgiveness is a good quality, yet one may face certain situations where the mischief gets a fillip if one forgives, and hence it is better to take revenge in those situations. This verse has defined the rule that in those situations where taking revenge is the more suitable option, one has to take care that one does not exceed the equalizing limit, otherwise he will become unjust and transgressor. That is why this verse is followed by the verse 40, وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا (and the recompense of evil is evil like it.) which lays down the equitable rule of retaliation that one may cause just as much physical or monetary harm to his opponent as he has received from him; but the condition is that causing that harm is not a sin in itself. For example, if someone has been forced by another to take an alcoholic drink, it would not be permissible for him to force the other person to take an alcoholic drink.
Although permission has been given in this verse to take revenge in equal measure, but immediately thereafter it is emphasized again that فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّـهِ "the one who forgives and compromises has his reward undertaken by Allah. - 40" The instruction is that to forgive is better. More details are given in the later two verses.
The Moderate decision between forgiveness and revenge
Ibrahim Nakha (رح) has stated that former virtuous elders did not like that Muslims are disgraced and debased by the sinners and oppressors who, if not taken to task, may be encouraged to their further wrongdoings. Therefore, where it is apprehended that the sinners and oppressors would become more daring and would harass the decent people if they are forgiven, then it is better to take revenge from them. And to forgive would be better in case the transgressor is repentant, and there is no apprehension of his becoming more daring. Qadi Abu Bakr Ibn-ul-` Arabi in Ahkam-ul-Qur'an and Qurtubi in his Tafsir have concurred to the view that forgiveness and revenge are applicable as suitable, in different situations,. For one who is repentant after having transgressed, it is better to forgive and for one who is stubborn and insistent upon transgression, it is better to take revenge.
Maulana Ashraf ` Ali Thanawi (رح) ، has, however, explained the issue in Bayan-ul-Qur'an from a little different angle. He says that Allah Ta’ ala has mentioned two qualities particular to the true, sincere and virtuous Muslims in both the verses. The verse emphasizing on forgiveness tells us that they are not overcome by anger, rather kindness and generosity remains dominant in their temperament because of which they forgive the ones who commit excess against them. And in the verse that refers to revenge, we are told that it is a particular quality of these virtuous people that if at any time their heart is inclined to take revenge of an injustice and they do so, they do not exceed the equitable limit, although to forgive is always better for them.
Blame, in fact, is upon those who wrong people and make mischief on earth unjustly. For such people there is a painful punishment.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Seventh virtue:۔ وَالَّذِينَ إِذَا أَصَابَهُمُ الْبَغْيُ هُمْ يَنتَصِرُونَ (and those who, when they are subjected to aggression, defend themselves - 39.) The original word used in the text is ` yantasirun' which may be translated as ` defend themselves' and also as ` retaliate'. In the latter case, retaliation must be equal, and should in no case exceed the limit of equality. This quality, in reality, is a further elaboration of the third virtue, i.e forgiving the opponents. It means that though forgiveness is a good quality, yet one may face certain situations where the mischief gets a fillip if one forgives, and hence it is better to take revenge in those situations. This verse has defined the rule that in those situations where taking revenge is the more suitable option, one has to take care that one does not exceed the equalizing limit, otherwise he will become unjust and transgressor. That is why this verse is followed by the verse 40, وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا (and the recompense of evil is evil like it.) which lays down the equitable rule of retaliation that one may cause just as much physical or monetary harm to his opponent as he has received from him; but the condition is that causing that harm is not a sin in itself. For example, if someone has been forced by another to take an alcoholic drink, it would not be permissible for him to force the other person to take an alcoholic drink.
Although permission has been given in this verse to take revenge in equal measure, but immediately thereafter it is emphasized again that فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّـهِ "the one who forgives and compromises has his reward undertaken by Allah. - 40" The instruction is that to forgive is better. More details are given in the later two verses.
The Moderate decision between forgiveness and revenge
Ibrahim Nakha (رح) has stated that former virtuous elders did not like that Muslims are disgraced and debased by the sinners and oppressors who, if not taken to task, may be encouraged to their further wrongdoings. Therefore, where it is apprehended that the sinners and oppressors would become more daring and would harass the decent people if they are forgiven, then it is better to take revenge from them. And to forgive would be better in case the transgressor is repentant, and there is no apprehension of his becoming more daring. Qadi Abu Bakr Ibn-ul-` Arabi in Ahkam-ul-Qur'an and Qurtubi in his Tafsir have concurred to the view that forgiveness and revenge are applicable as suitable, in different situations,. For one who is repentant after having transgressed, it is better to forgive and for one who is stubborn and insistent upon transgression, it is better to take revenge.
Maulana Ashraf ` Ali Thanawi (رح) ، has, however, explained the issue in Bayan-ul-Qur'an from a little different angle. He says that Allah Ta’ ala has mentioned two qualities particular to the true, sincere and virtuous Muslims in both the verses. The verse emphasizing on forgiveness tells us that they are not overcome by anger, rather kindness and generosity remains dominant in their temperament because of which they forgive the ones who commit excess against them. And in the verse that refers to revenge, we are told that it is a particular quality of these virtuous people that if at any time their heart is inclined to take revenge of an injustice and they do so, they do not exceed the equitable limit, although to forgive is always better for them.
And if one observes patience and forgives, it is, of course, one of the courageous conducts.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Seventh virtue:۔ وَالَّذِينَ إِذَا أَصَابَهُمُ الْبَغْيُ هُمْ يَنتَصِرُونَ (and those who, when they are subjected to aggression, defend themselves - 39.) The original word used in the text is ` yantasirun' which may be translated as ` defend themselves' and also as ` retaliate'. In the latter case, retaliation must be equal, and should in no case exceed the limit of equality. This quality, in reality, is a further elaboration of the third virtue, i.e forgiving the opponents. It means that though forgiveness is a good quality, yet one may face certain situations where the mischief gets a fillip if one forgives, and hence it is better to take revenge in those situations. This verse has defined the rule that in those situations where taking revenge is the more suitable option, one has to take care that one does not exceed the equalizing limit, otherwise he will become unjust and transgressor. That is why this verse is followed by the verse 40, وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا (and the recompense of evil is evil like it.) which lays down the equitable rule of retaliation that one may cause just as much physical or monetary harm to his opponent as he has received from him; but the condition is that causing that harm is not a sin in itself. For example, if someone has been forced by another to take an alcoholic drink, it would not be permissible for him to force the other person to take an alcoholic drink.
Although permission has been given in this verse to take revenge in equal measure, but immediately thereafter it is emphasized again that فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّـهِ "the one who forgives and compromises has his reward undertaken by Allah. - 40" The instruction is that to forgive is better. More details are given in the later two verses.
The Moderate decision between forgiveness and revenge
Ibrahim Nakha (رح) has stated that former virtuous elders did not like that Muslims are disgraced and debased by the sinners and oppressors who, if not taken to task, may be encouraged to their further wrongdoings. Therefore, where it is apprehended that the sinners and oppressors would become more daring and would harass the decent people if they are forgiven, then it is better to take revenge from them. And to forgive would be better in case the transgressor is repentant, and there is no apprehension of his becoming more daring. Qadi Abu Bakr Ibn-ul-` Arabi in Ahkam-ul-Qur'an and Qurtubi in his Tafsir have concurred to the view that forgiveness and revenge are applicable as suitable, in different situations,. For one who is repentant after having transgressed, it is better to forgive and for one who is stubborn and insistent upon transgression, it is better to take revenge.
Maulana Ashraf ` Ali Thanawi (رح) ، has, however, explained the issue in Bayan-ul-Qur'an from a little different angle. He says that Allah Ta’ ala has mentioned two qualities particular to the true, sincere and virtuous Muslims in both the verses. The verse emphasizing on forgiveness tells us that they are not overcome by anger, rather kindness and generosity remains dominant in their temperament because of which they forgive the ones who commit excess against them. And in the verse that refers to revenge, we are told that it is a particular quality of these virtuous people that if at any time their heart is inclined to take revenge of an injustice and they do so, they do not exceed the equitable limit, although to forgive is always better for them.
The one whom Allah lets go astray, there is no one for him to protect thereafter. And you will see the wrongdoers, when they will see the punishment, that they will say, “Is there any way to be sent back (to the world)? ”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Seventh virtue:۔ وَالَّذِينَ إِذَا أَصَابَهُمُ الْبَغْيُ هُمْ يَنتَصِرُونَ (and those who, when they are subjected to aggression, defend themselves - 39.) The original word used in the text is ` yantasirun' which may be translated as ` defend themselves' and also as ` retaliate'. In the latter case, retaliation must be equal, and should in no case exceed the limit of equality. This quality, in reality, is a further elaboration of the third virtue, i.e forgiving the opponents. It means that though forgiveness is a good quality, yet one may face certain situations where the mischief gets a fillip if one forgives, and hence it is better to take revenge in those situations. This verse has defined the rule that in those situations where taking revenge is the more suitable option, one has to take care that one does not exceed the equalizing limit, otherwise he will become unjust and transgressor. That is why this verse is followed by the verse 40, وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِّثْلُهَا (and the recompense of evil is evil like it.) which lays down the equitable rule of retaliation that one may cause just as much physical or monetary harm to his opponent as he has received from him; but the condition is that causing that harm is not a sin in itself. For example, if someone has been forced by another to take an alcoholic drink, it would not be permissible for him to force the other person to take an alcoholic drink.
Although permission has been given in this verse to take revenge in equal measure, but immediately thereafter it is emphasized again that فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّـهِ "the one who forgives and compromises has his reward undertaken by Allah. - 40" The instruction is that to forgive is better. More details are given in the later two verses.
The Moderate decision between forgiveness and revenge
Ibrahim Nakha (رح) has stated that former virtuous elders did not like that Muslims are disgraced and debased by the sinners and oppressors who, if not taken to task, may be encouraged to their further wrongdoings. Therefore, where it is apprehended that the sinners and oppressors would become more daring and would harass the decent people if they are forgiven, then it is better to take revenge from them. And to forgive would be better in case the transgressor is repentant, and there is no apprehension of his becoming more daring. Qadi Abu Bakr Ibn-ul-` Arabi in Ahkam-ul-Qur'an and Qurtubi in his Tafsir have concurred to the view that forgiveness and revenge are applicable as suitable, in different situations,. For one who is repentant after having transgressed, it is better to forgive and for one who is stubborn and insistent upon transgression, it is better to take revenge.
Maulana Ashraf ` Ali Thanawi (رح) ، has, however, explained the issue in Bayan-ul-Qur'an from a little different angle. He says that Allah Ta’ ala has mentioned two qualities particular to the true, sincere and virtuous Muslims in both the verses. The verse emphasizing on forgiveness tells us that they are not overcome by anger, rather kindness and generosity remains dominant in their temperament because of which they forgive the ones who commit excess against them. And in the verse that refers to revenge, we are told that it is a particular quality of these virtuous people that if at any time their heart is inclined to take revenge of an injustice and they do so, they do not exceed the equitable limit, although to forgive is always better for them.
And you will see them that they will be presented to it (the Fire), downcast because of humiliation, looking with stealthy glance. And those who believe will say, “The real losers are those who have lost their own selves and their families on the Day of Judgment.” Be aware that the wrongdoers are in lasting punishment.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The earlier three of the above verses state the end of those people who, as against the virtuous Muslims, remained desirous of the delights and luxuries of this world, instead of caring about the Hereafter. Then in verse 47, they have been advised to repent and embrace faith before the scourge of Doomsday comes upon them. Thereafter, in verse 48, the Holy Prophet ﷺ has been comforted and assured that if these people do not come to their senses, despite your preaching again and again, and despite your tireless efforts, then you should not worry: فَإِنْ أَعْرَضُوا فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا "So, if they turn away, then We did not send you as a supervisor over them. You are not responsible but for conveying the message" - 48.
Verses 49 and 50 state the absolute power and perfect wisdom of Allah Ta’ ala in the creation of this universe in which He has no partner, and then mankind has been called to believe in the Oneness of Allah. In this regard, after stating the creation of the earth and the heavens, Allah Almighty has stated a fact about His power in verse 49, خْلُقُ مَا يَشَاءُ (He creates what He wills.) to indicate that He has absolute Power to create anything small or big. He creates whatever He wills whenever He wills. In this context, creation of mankind has been mentioned by saying, "He grants females to whom He wills, and grants males to whom He wills. Or He combines for them couples, both males and females, and makes whom He wills barren. Surely He is All-Knowing, Very Powerful. (49-50) " It means that nobody's intention or authority has anything to do in the creation of a human being, nor does anybody have its knowledge. What to say of anybody else, even the intention or choice of the parents, who are the apparent agents of the creation of a human beings, does not have any bearing on the child's creation. Let alone having a say in the child's creation, the mother does not even know before the child is born as to what is being formed in her womb, and how it is being processed.
It is Allah Ta’ ala alone who grants female children to whom He wills, and male children to whom He wills; to some He grants both male and female children, and He renders some females barren who do not have any children.
While stating the sex of children in this verse, Allah Ta’ ala has mentioned females first, and males later. Taking a hint from this verse, Sayyidna Wathilah Ibn Asqa' ؓ has said that blessed is the woman who gives birth to a daughter first. (Qurtubi)
And for them there will not be any friends who may help them besides Allah. And the one whom Allah lets go astray, for him there is no way (to save himself).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The earlier three of the above verses state the end of those people who, as against the virtuous Muslims, remained desirous of the delights and luxuries of this world, instead of caring about the Hereafter. Then in verse 47, they have been advised to repent and embrace faith before the scourge of Doomsday comes upon them. Thereafter, in verse 48, the Holy Prophet ﷺ has been comforted and assured that if these people do not come to their senses, despite your preaching again and again, and despite your tireless efforts, then you should not worry: فَإِنْ أَعْرَضُوا فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا "So, if they turn away, then We did not send you as a supervisor over them. You are not responsible but for conveying the message" - 48.
Verses 49 and 50 state the absolute power and perfect wisdom of Allah Ta’ ala in the creation of this universe in which He has no partner, and then mankind has been called to believe in the Oneness of Allah. In this regard, after stating the creation of the earth and the heavens, Allah Almighty has stated a fact about His power in verse 49, خْلُقُ مَا يَشَاءُ (He creates what He wills.) to indicate that He has absolute Power to create anything small or big. He creates whatever He wills whenever He wills. In this context, creation of mankind has been mentioned by saying, "He grants females to whom He wills, and grants males to whom He wills. Or He combines for them couples, both males and females, and makes whom He wills barren. Surely He is All-Knowing, Very Powerful. (49-50) " It means that nobody's intention or authority has anything to do in the creation of a human being, nor does anybody have its knowledge. What to say of anybody else, even the intention or choice of the parents, who are the apparent agents of the creation of a human beings, does not have any bearing on the child's creation. Let alone having a say in the child's creation, the mother does not even know before the child is born as to what is being formed in her womb, and how it is being processed.
It is Allah Ta’ ala alone who grants female children to whom He wills, and male children to whom He wills; to some He grants both male and female children, and He renders some females barren who do not have any children.
While stating the sex of children in this verse, Allah Ta’ ala has mentioned females first, and males later. Taking a hint from this verse, Sayyidna Wathilah Ibn Asqa' ؓ has said that blessed is the woman who gives birth to a daughter first. (Qurtubi)
Respond to your Lord before there comes a day for which there will be no reversal from Allah’s side. For you there will be neither a refuge that day, nor an opportunity to question (Allah about your fate).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The earlier three of the above verses state the end of those people who, as against the virtuous Muslims, remained desirous of the delights and luxuries of this world, instead of caring about the Hereafter. Then in verse 47, they have been advised to repent and embrace faith before the scourge of Doomsday comes upon them. Thereafter, in verse 48, the Holy Prophet ﷺ has been comforted and assured that if these people do not come to their senses, despite your preaching again and again, and despite your tireless efforts, then you should not worry: فَإِنْ أَعْرَضُوا فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا "So, if they turn away, then We did not send you as a supervisor over them. You are not responsible but for conveying the message" - 48.
Verses 49 and 50 state the absolute power and perfect wisdom of Allah Ta’ ala in the creation of this universe in which He has no partner, and then mankind has been called to believe in the Oneness of Allah. In this regard, after stating the creation of the earth and the heavens, Allah Almighty has stated a fact about His power in verse 49, خْلُقُ مَا يَشَاءُ (He creates what He wills.) to indicate that He has absolute Power to create anything small or big. He creates whatever He wills whenever He wills. In this context, creation of mankind has been mentioned by saying, "He grants females to whom He wills, and grants males to whom He wills. Or He combines for them couples, both males and females, and makes whom He wills barren. Surely He is All-Knowing, Very Powerful. (49-50) " It means that nobody's intention or authority has anything to do in the creation of a human being, nor does anybody have its knowledge. What to say of anybody else, even the intention or choice of the parents, who are the apparent agents of the creation of a human beings, does not have any bearing on the child's creation. Let alone having a say in the child's creation, the mother does not even know before the child is born as to what is being formed in her womb, and how it is being processed.
It is Allah Ta’ ala alone who grants female children to whom He wills, and male children to whom He wills; to some He grants both male and female children, and He renders some females barren who do not have any children.
While stating the sex of children in this verse, Allah Ta’ ala has mentioned females first, and males later. Taking a hint from this verse, Sayyidna Wathilah Ibn Asqa' ؓ has said that blessed is the woman who gives birth to a daughter first. (Qurtubi)
So, if they turn away, then We did not send you (O Prophet,) as a supervisor over them. You are not responsible but for conveying the message. And when We make man taste mercy from Us, he rejoices with it, and if an evil befalls him because of what their hands sent ahead, then man becomes ungrateful.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The earlier three of the above verses state the end of those people who, as against the virtuous Muslims, remained desirous of the delights and luxuries of this world, instead of caring about the Hereafter. Then in verse 47, they have been advised to repent and embrace faith before the scourge of Doomsday comes upon them. Thereafter, in verse 48, the Holy Prophet ﷺ has been comforted and assured that if these people do not come to their senses, despite your preaching again and again, and despite your tireless efforts, then you should not worry: فَإِنْ أَعْرَضُوا فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا "So, if they turn away, then We did not send you as a supervisor over them. You are not responsible but for conveying the message" - 48.
Verses 49 and 50 state the absolute power and perfect wisdom of Allah Ta’ ala in the creation of this universe in which He has no partner, and then mankind has been called to believe in the Oneness of Allah. In this regard, after stating the creation of the earth and the heavens, Allah Almighty has stated a fact about His power in verse 49, خْلُقُ مَا يَشَاءُ (He creates what He wills.) to indicate that He has absolute Power to create anything small or big. He creates whatever He wills whenever He wills. In this context, creation of mankind has been mentioned by saying, "He grants females to whom He wills, and grants males to whom He wills. Or He combines for them couples, both males and females, and makes whom He wills barren. Surely He is All-Knowing, Very Powerful. (49-50) " It means that nobody's intention or authority has anything to do in the creation of a human being, nor does anybody have its knowledge. What to say of anybody else, even the intention or choice of the parents, who are the apparent agents of the creation of a human beings, does not have any bearing on the child's creation. Let alone having a say in the child's creation, the mother does not even know before the child is born as to what is being formed in her womb, and how it is being processed.
It is Allah Ta’ ala alone who grants female children to whom He wills, and male children to whom He wills; to some He grants both male and female children, and He renders some females barren who do not have any children.
While stating the sex of children in this verse, Allah Ta’ ala has mentioned females first, and males later. Taking a hint from this verse, Sayyidna Wathilah Ibn Asqa' ؓ has said that blessed is the woman who gives birth to a daughter first. (Qurtubi)
To Allah belongs the kingdom of the heavens and the earth. He creates what He wills. He grants females to whom He wills, and grants males to whom He wills.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The earlier three of the above verses state the end of those people who, as against the virtuous Muslims, remained desirous of the delights and luxuries of this world, instead of caring about the Hereafter. Then in verse 47, they have been advised to repent and embrace faith before the scourge of Doomsday comes upon them. Thereafter, in verse 48, the Holy Prophet ﷺ has been comforted and assured that if these people do not come to their senses, despite your preaching again and again, and despite your tireless efforts, then you should not worry: فَإِنْ أَعْرَضُوا فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا "So, if they turn away, then We did not send you as a supervisor over them. You are not responsible but for conveying the message" - 48.
Verses 49 and 50 state the absolute power and perfect wisdom of Allah Ta’ ala in the creation of this universe in which He has no partner, and then mankind has been called to believe in the Oneness of Allah. In this regard, after stating the creation of the earth and the heavens, Allah Almighty has stated a fact about His power in verse 49, خْلُقُ مَا يَشَاءُ (He creates what He wills.) to indicate that He has absolute Power to create anything small or big. He creates whatever He wills whenever He wills. In this context, creation of mankind has been mentioned by saying, "He grants females to whom He wills, and grants males to whom He wills. Or He combines for them couples, both males and females, and makes whom He wills barren. Surely He is All-Knowing, Very Powerful. (49-50) " It means that nobody's intention or authority has anything to do in the creation of a human being, nor does anybody have its knowledge. What to say of anybody else, even the intention or choice of the parents, who are the apparent agents of the creation of a human beings, does not have any bearing on the child's creation. Let alone having a say in the child's creation, the mother does not even know before the child is born as to what is being formed in her womb, and how it is being processed.
It is Allah Ta’ ala alone who grants female children to whom He wills, and male children to whom He wills; to some He grants both male and female children, and He renders some females barren who do not have any children.
While stating the sex of children in this verse, Allah Ta’ ala has mentioned females first, and males later. Taking a hint from this verse, Sayyidna Wathilah Ibn Asqa' ؓ has said that blessed is the woman who gives birth to a daughter first. (Qurtubi)
Or He combines for them couples, both males and females, and makes whom He wills barren. Surely, He is All-Knowing, Very-Powerful.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The earlier three of the above verses state the end of those people who, as against the virtuous Muslims, remained desirous of the delights and luxuries of this world, instead of caring about the Hereafter. Then in verse 47, they have been advised to repent and embrace faith before the scourge of Doomsday comes upon them. Thereafter, in verse 48, the Holy Prophet ﷺ has been comforted and assured that if these people do not come to their senses, despite your preaching again and again, and despite your tireless efforts, then you should not worry: فَإِنْ أَعْرَضُوا فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا "So, if they turn away, then We did not send you as a supervisor over them. You are not responsible but for conveying the message" - 48.
Verses 49 and 50 state the absolute power and perfect wisdom of Allah Ta’ ala in the creation of this universe in which He has no partner, and then mankind has been called to believe in the Oneness of Allah. In this regard, after stating the creation of the earth and the heavens, Allah Almighty has stated a fact about His power in verse 49, خْلُقُ مَا يَشَاءُ (He creates what He wills.) to indicate that He has absolute Power to create anything small or big. He creates whatever He wills whenever He wills. In this context, creation of mankind has been mentioned by saying, "He grants females to whom He wills, and grants males to whom He wills. Or He combines for them couples, both males and females, and makes whom He wills barren. Surely He is All-Knowing, Very Powerful. (49-50) " It means that nobody's intention or authority has anything to do in the creation of a human being, nor does anybody have its knowledge. What to say of anybody else, even the intention or choice of the parents, who are the apparent agents of the creation of a human beings, does not have any bearing on the child's creation. Let alone having a say in the child's creation, the mother does not even know before the child is born as to what is being formed in her womb, and how it is being processed.
It is Allah Ta’ ala alone who grants female children to whom He wills, and male children to whom He wills; to some He grants both male and female children, and He renders some females barren who do not have any children.
While stating the sex of children in this verse, Allah Ta’ ala has mentioned females first, and males later. Taking a hint from this verse, Sayyidna Wathilah Ibn Asqa' ؓ has said that blessed is the woman who gives birth to a daughter first. (Qurtubi)
It is not (possible) for a human being that Allah speaks to him, except by way of revelation, or from behind a curtain, or that He sends a messenger, and he reveals, with His permission, what He wills. Surely, He is All-High, All-Wise.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The first of the above verses (51) was revealed in response to a hostile Jewish demand. As mentioned by Baghawl, Qurtubi and others, the Jews asked the Holy Prophet ﷺ ، "How can we believe in you while you neither see Allah Ta’ ala, nor do you speak to Him face to face, as Sayyidna Musa (علیہ السلام) used to see and converse with Allah Ta’ ala?"
The Holy Prophet ﷺ told the Jews that it is wrong to say that Sayyidna Musa (علیہ السلام) has seen Allah Ta’ ala. Then this verse was revealed to announce that it is not possible for any human being to converse with Allah Ta'ala face to face in this world. Sayyidna Musa (علیہ السلام) also did not hear Allah Ta'ala face to face, but only heard the voice from behind a curtain.
This verse also tells us that there are only three ways in which Allah Ta'ala speaks to a human being. One is ` wahy' which is infusion of something in the heart. It can happen while one is awake, and it can also happen during sleep in the form of a dream as stated in many ahadith that the Holy Prophet ﷺ said, اُلقِیَ فی روعی (This has been infused in my heart. And the dreams of the prophets (علیہم السلام) are also a form of wahy, because Shaitan cannot find his way in them. In case of dreams, the words do not usually come from Allah Ta’ ala; only the subject matter is infused in the mind which is then rendered by the prophets in their own words.
The second way in which Allah may address a person, as mentioned in the above verses, is that Allah speaks from behind a curtain, as happened to Sayyidna Musa (علیہ السلام) on Mount Tur, where he heard the speech of Allah Ta’ ala, but did not see Him. Therefore he asked Allah Ta'ala to show Himself. The reply was in negative, as mentioned by the Holy Qur'an in surah A'raf (7:143).
And this curtain which prevents man from seeing Allah Ta'ala is not something which can hide Allah Ta’ ala, because nothing can hide His All-Pervasive Light. Rather, it is the weakness of man's vision that becomes a curtain against seeing Allah. That is why when his vision would be strengthened in Paradise, every dweller of Heaven will be favoured with ability to see Allah Ta’ ala, as per the creed of Ahl-us-Sunnah wal-Jama` ah in accordance with the explanations of correct ahadith.
This rule that no one can converse face to face with Allah Ta’ ala, without any curtain in-between, pertains to this world. The specific mention of ` human being' in this verse is because the intention here is to address mankind. Otherwise, apparently Allah Ta'ala does not speak face to face even with the angels, as stated by Sayyidna Jibra'i1 (علیہ السلام) in a narration of Tirmidhi, "I had become very close, and yet there were seventy-thousand more curtains." And if the face to face conversation of the Holy Prophet ﷺ with Allah Ta'ala during the Night of Ascension (Lailat-ul-mi` raj) is proved, as stated by certain learned persons, it would not negate this rule, because that conversation did not take place in this world, but in the Heavens. (Allah knows best).
The third method is mentioned in the verse as أَوْ يُرْسِلَ رَسُولًا "that He sends a messenger" (42:51). The messenger could be Jibra'il (علیہ السلام) or any other angel who may carry Allah Ta’ ala's message, and read it out to the prophet. And this has been the most common way. The whole of Glorious Qur'an has been revealed in this fashion through angels. It should be noted that the word ` wahy' has been explained above to mean infusion in mind or heart only, but this word is often used for all kinds of Divine discourses also, as narrated in a lengthy hadith of Bukhari where the message sent through an angel has also been termed as one kind of ` wahy'. And there are two forms in which the angel carries the message. Sometimes he appears in his original form, and sometimes in the human form. (Allah knows best).
In similar way, We have revealed to you a Spirit from Our command. You did not know earlier what was the Book or what was Īmān (true faith), but We have made it (the Qur’ān) a light with which We guide whomsoever We will from among Our servants. And indeed you are guiding (people) to a straight path,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَـٰكِن (You did not know earlier what is the Book or what is "Iman', but We have made it a light with which We guide whomsoever we will from among Our slaves - 42:52). This verse is a complement of the subject of the first verse. The gist is that in this world, nobody has ever seen, nor can ever see and converse face to face with Allah Ta’ ala. However, Allah Ta’ ala does send ` wahy' to His chosen bondsmen in three ways described in the first verse. And in accordance with Allah Ta’ ala's practice, ` wahy' is sent to the Holy Prophet ﷺ as well. The demand of Jews that Allah Ta’ ala should speak to him face to face is simply a display of ignorance and hostility. That is why Allah Ta’ ala has stated that whatever knowledge a man obtains, even a prophet for that matter, is all a grant of Allah Ta’ ala. Until Allah Ta’ ala tells them through ` wahy', they would neither be aware of any Book nor would they know the details of faith. Unawareness of the Book before ` wahy' is quite obvious; absence of knowledge of faith means that its details, rules and regulations, and its exalted place become known to a prophet after ` wahy', not before it, otherwise it is proved with consensus of the ummah that whomever Allah chooses to make His Messenger or Prophet, He gives him faith and belief right from the beginning of his birth; his faith is engraved in his nature. These chosen people are firm believers, even before prophethood and before ` wahy' is sent to them. Principles of belief become a part of their nature and behaviour. That is why all the prophets were opposed by their people and they piled up all sorts of allegations against them, but no one had ever accused a prophet of idolatry, even before he was appointed as a prophet. Qurtubi, in his Tafsir, and Qadi ` Ayad in Shifa' have dealt with this subject in full detail.
the path of Allah, the One to whom belongs all that is in the heavens and all that is in the earth. Be aware that towards Allah all matters shall finally return.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَـٰكِن (You did not know earlier what is the Book or what is "Iman', but We have made it a light with which We guide whomsoever we will from among Our slaves - 42:52). This verse is a complement of the subject of the first verse. The gist is that in this world, nobody has ever seen, nor can ever see and converse face to face with Allah Ta’ ala. However, Allah Ta’ ala does send ` wahy' to His chosen bondsmen in three ways described in the first verse. And in accordance with Allah Ta’ ala's practice, ` wahy' is sent to the Holy Prophet ﷺ as well. The demand of Jews that Allah Ta’ ala should speak to him face to face is simply a display of ignorance and hostility. That is why Allah Ta’ ala has stated that whatever knowledge a man obtains, even a prophet for that matter, is all a grant of Allah Ta’ ala. Until Allah Ta’ ala tells them through ` wahy', they would neither be aware of any Book nor would they know the details of faith. Unawareness of the Book before ` wahy' is quite obvious; absence of knowledge of faith means that its details, rules and regulations, and its exalted place become known to a prophet after ` wahy', not before it, otherwise it is proved with consensus of the ummah that whomever Allah chooses to make His Messenger or Prophet, He gives him faith and belief right from the beginning of his birth; his faith is engraved in his nature. These chosen people are firm believers, even before prophethood and before ` wahy' is sent to them. Principles of belief become a part of their nature and behaviour. That is why all the prophets were opposed by their people and they piled up all sorts of allegations against them, but no one had ever accused a prophet of idolatry, even before he was appointed as a prophet. Qurtubi, in his Tafsir, and Qadi ` Ayad in Shifa' have dealt with this subject in full detail.
مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَـٰكِن (You did not know earlier what is the Book or what is "Iman', but We have made it a light with which We guide whomsoever we will from among Our slaves - 42:52). This verse is a complement of the subject of the first verse. The gist is that in this world, nobody has ever seen, nor can ever see and converse face to face with Allah Ta’ ala. However, Allah Ta’ ala does send ` wahy' to His chosen bondsmen in three ways described in the first verse. And in accordance with Allah Ta’ ala's practice, ` wahy' is sent to the Holy Prophet ﷺ as well. The demand of Jews that Allah Ta’ ala should speak to him face to face is simply a display of ignorance and hostility. That is why Allah Ta’ ala has stated that whatever knowledge a man obtains, even a prophet for that matter, is all a grant of Allah Ta’ ala. Until Allah Ta’ ala tells them through ` wahy', they would neither be aware of any Book nor would they know the details of faith. Unawareness of the Book before ` wahy' is quite obvious; absence of knowledge of faith means that its details, rules and regulations, and its exalted place become known to a prophet after ` wahy', not before it, otherwise it is proved with consensus of the ummah that whomever Allah chooses to make His Messenger or Prophet, He gives him faith and belief right from the beginning of his birth; his faith is engraved in his nature. These chosen people are firm believers, even before prophethood and before ` wahy' is sent to them. Principles of belief become a part of their nature and behaviour. That is why all the prophets were opposed by their people and they piled up all sorts of allegations against them, but no one had ever accused a prophet of idolatry, even before he was appointed as a prophet. Qurtubi, in his Tafsir, and Qadi ` Ayad in Shifa' have dealt with this subject in full detail.
Alhamdulillah
the commentary on
Surah Shura
ends here.
43:2
وَالْكِتٰبِ الْمُبِیْنِ
By the manifest Book,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
This Surah is Makki, although Muqatil رحمۃ اللہ علیہ has said that the verse وَاسْأَلْ مَنْ أَرْسَلْنَا (43:45) is Madam, and according to another view, this Surah was revealed in Heaven during Lailat-ul-Mi` raj (the Night of Ascention) (Ruh u1-Ma’ ani) - Allah knows best.
Ha Meem- Only Allah knows its meaning.
وَالْكِتَابِ الْمُبِينِ (By the manifest Book - 43:2) The book in this verse refers to the Holy Qur'an. Whenever Allah swears by anything, it is usually an argument for the statement that follows. Swearing by the Qur'an in this verse is an indication that the Qur'an, by virtue of being a miracle, is a proof in itself of its being a Divine Book. To call it a 'manifest book' means that its subjects consisting of exhortations and advices are easily understandable; but as far as deduction of the precepts of 'Shari'ah' is concerned, it certainly is a difficult job which cannot be performed without complete capability of 'ijtihad'. This point has been clarified in Surah Alqamar, verse 17 وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ (And indeed We have made the Qur'an easy for seeking advice. So, is there one to seek advice? - 54-17). Here, it has been stated that the Qur'an is easy for obtaining advice. Hence, it does not necessarily follow that ijtihad and inferring injunctions will be easy also; rather, it is proved through other evidences that full expertise in related subjects is a necessary condition for this exercise.
We have made it an Arabic Qur’ān, so that you may understand.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
This Surah is Makki, although Muqatil رحمۃ اللہ علیہ has said that the verse وَاسْأَلْ مَنْ أَرْسَلْنَا (43:45) is Madam, and according to another view, this Surah was revealed in Heaven during Lailat-ul-Mi` raj (the Night of Ascention) (Ruh u1-Ma’ ani) - Allah knows best.
Ha Meem- Only Allah knows its meaning.
وَالْكِتَابِ الْمُبِينِ (By the manifest Book - 43:2) The book in this verse refers to the Holy Qur'an. Whenever Allah swears by anything, it is usually an argument for the statement that follows. Swearing by the Qur'an in this verse is an indication that the Qur'an, by virtue of being a miracle, is a proof in itself of its being a Divine Book. To call it a 'manifest book' means that its subjects consisting of exhortations and advices are easily understandable; but as far as deduction of the precepts of 'Shari'ah' is concerned, it certainly is a difficult job which cannot be performed without complete capability of 'ijtihad'. This point has been clarified in Surah Alqamar, verse 17 وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ (And indeed We have made the Qur'an easy for seeking advice. So, is there one to seek advice? - 54-17). Here, it has been stated that the Qur'an is easy for obtaining advice. Hence, it does not necessarily follow that ijtihad and inferring injunctions will be easy also; rather, it is proved through other evidences that full expertise in related subjects is a necessary condition for this exercise.
And it is, in the Mother of the Book (the Preserved Tablet) with us, surely sublime, full of wisdom.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
This Surah is Makki, although Muqatil رحمۃ اللہ علیہ has said that the verse وَاسْأَلْ مَنْ أَرْسَلْنَا (43:45) is Madam, and according to another view, this Surah was revealed in Heaven during Lailat-ul-Mi` raj (the Night of Ascention) (Ruh u1-Ma’ ani) - Allah knows best.
Ha Meem- Only Allah knows its meaning.
وَالْكِتَابِ الْمُبِينِ (By the manifest Book - 43:2) The book in this verse refers to the Holy Qur'an. Whenever Allah swears by anything, it is usually an argument for the statement that follows. Swearing by the Qur'an in this verse is an indication that the Qur'an, by virtue of being a miracle, is a proof in itself of its being a Divine Book. To call it a 'manifest book' means that its subjects consisting of exhortations and advices are easily understandable; but as far as deduction of the precepts of 'Shari'ah' is concerned, it certainly is a difficult job which cannot be performed without complete capability of 'ijtihad'. This point has been clarified in Surah Alqamar, verse 17 وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ (And indeed We have made the Qur'an easy for seeking advice. So, is there one to seek advice? - 54-17). Here, it has been stated that the Qur'an is easy for obtaining advice. Hence, it does not necessarily follow that ijtihad and inferring injunctions will be easy also; rather, it is proved through other evidences that full expertise in related subjects is a necessary condition for this exercise.
Shall We then take the advice away from you because you are a transgressing people?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
A Preacher must not give up his preaching due to disappointment
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحًا أَن كُنتُمْ قَوْمًا مُّسْرِفِينَ (Shall we remove the advice away from you because you are a transgressing people? - 43:5) The meaning is that We will not give up advising you through the Qur'an, no matter how rebellious and disobedient you may become. This tells us that the person who is engaged in preaching and inviting others towards Islam should carry the message to everybody; he must not give up preaching to some people or any group simply because they are non-believers, highly irreligious, sinners and transgressors.
How many a messenger We have sent to the earlier people!
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
A Preacher must not give up his preaching due to disappointment
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحًا أَن كُنتُمْ قَوْمًا مُّسْرِفِينَ (Shall we remove the advice away from you because you are a transgressing people? - 43:5) The meaning is that We will not give up advising you through the Qur'an, no matter how rebellious and disobedient you may become. This tells us that the person who is engaged in preaching and inviting others towards Islam should carry the message to everybody; he must not give up preaching to some people or any group simply because they are non-believers, highly irreligious, sinners and transgressors.
No messenger came to them, but they used to mock at him.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
A Preacher must not give up his preaching due to disappointment
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحًا أَن كُنتُمْ قَوْمًا مُّسْرِفِينَ (Shall we remove the advice away from you because you are a transgressing people? - 43:5) The meaning is that We will not give up advising you through the Qur'an, no matter how rebellious and disobedient you may become. This tells us that the person who is engaged in preaching and inviting others towards Islam should carry the message to everybody; he must not give up preaching to some people or any group simply because they are non-believers, highly irreligious, sinners and transgressors.
So We have destroyed those who were stronger than these (people of Makkah) in power, and the example of the earlier people has already passed.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
A Preacher must not give up his preaching due to disappointment
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحًا أَن كُنتُمْ قَوْمًا مُّسْرِفِينَ (Shall we remove the advice away from you because you are a transgressing people? - 43:5) The meaning is that We will not give up advising you through the Qur'an, no matter how rebellious and disobedient you may become. This tells us that the person who is engaged in preaching and inviting others towards Islam should carry the message to everybody; he must not give up preaching to some people or any group simply because they are non-believers, highly irreligious, sinners and transgressors.
Should you ask them as to who has created the heavens and the earth, they will certainly say, “They are created by the All-Mighty, the All-Knowing,”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
A Preacher must not give up his preaching due to disappointment
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحًا أَن كُنتُمْ قَوْمًا مُّسْرِفِينَ (Shall we remove the advice away from you because you are a transgressing people? - 43:5) The meaning is that We will not give up advising you through the Qur'an, no matter how rebellious and disobedient you may become. This tells us that the person who is engaged in preaching and inviting others towards Islam should carry the message to everybody; he must not give up preaching to some people or any group simply because they are non-believers, highly irreligious, sinners and transgressors.
the One who has made the earth a cradle for you, and has made for you pathways therein, so that you may be guided,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
جَعَلَ لَكُمُ الْأَرْضَ مَهْدًا (has made the earth a cradle for you - 10) meaning that the comfort provided by the earth is that of a cradle; its apparent look of being a plain floor does not negate its being spherical.
and the One who has sent down water from the sky in due measure. Then We have revived with it a dead town. In the same way, you will be brought forth (alive from the graves),
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
جَعَلَ لَكُمُ الْأَرْضَ مَهْدًا (has made the earth a cradle for you - 10) meaning that the comfort provided by the earth is that of a cradle; its apparent look of being a plain floor does not negate its being spherical.
and the One who has created all the pairs, and has made for you the boats and the cattle that you ride,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَجَعَلَ لَكُم مِّنَ الْفُلْكِ وَالْأَنْعَامِ مَا تَرْكَبُونَ (and has made for you the boats and the cattle that you ride, - 12). There are two kinds of means of transport employed by man - one those vehicles which are made by man himself, and two the animals in whose creation human effort is not involved at all. 'Boats' include all kinds of man-made vehicles, and 'cattle' include all the animals used for riding. Both these means of transport are great blessings of Allah Ta’ ala. That cattle are Allah's great blessings is obvious, because despite their being many times stronger than man, Allah Almighty has made them so submissive to him that even a child leads them to wherever he wants through a hatter or mor-string. Similarly the man made vehicles, right from the bicycles to the aeroplanes and the space-crafts are also great blessings of Allah Almighty, because they are, though, made by man apparently, there is no other than Allah Ta’ ala who has provided man with ability and techniques to manufacture them? Allah Almighty, the All-Powerful is the One Who has endowed the human intellect with the power that moulds iron like wax. And besides, all the raw materials used in their manufacturing and their properties are direct creations of Allah Almighty.
so that you may mount upon their back, then recall the favour of your Lord after having mounted upon it and say, “Pure is the One who has subjugated this for us, and We were not able to have control over it,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ (then recall the favour of your Lord - 13). This tells us that a sensible and alert person should not display negligence, carelessness or his need-free of the divine help while enjoying the blessings of the Actual Benefactor, rather he should acknowledge that it is a reward from Allah Almighty, obliging him to be grateful and to display his impotence and humility. Actually this is the difference between an infidel and a Mu'min that an infidel uses the good things of this world carelessly and negligently, while the Mu'min congnizant of the blessings of Allah bows his head to Allah Almighty in humility. It is for this reason that the Qur'an and hadith have taught supplications for patience, steadfastness and gratefulness, and if anyone makes a habit of supplicating those prayers in his daily life while getting up, sitting down, walking about, etc., then all his (or hers) permissible activities turn into acts of worship. These supplications are collected by ` Allamah Ibn-ul-Jazri in his book Al-Hisn-ul-Hasin, and Maulana Thanawi in Munajat-e-Maqbul.
Supplications of a traveler
سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَـٰذَا (Pure is the One who has subjugated this for us - 13). These words of supplication are to be said when mounting a transport. This was the practice of the Holy Prophet ﷺ according to many narrations. The mustahab (preferable) way to ride a transport, as stated by Sayyidna ` Ali ؓ ، is to say بِسْمِ اللَّـهِ :'Bismillah' (With the name of Allah) when one is putting the first foot on the animal or the vehicle, and after one has set himself or herself on the transport, one should say الْحَمْدُ لِلَّـهِ Alhamdulillah' (All praise belongs to Allah), and then one should say the words mentioned in this verse from سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَـٰذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ وَإِنَّا إِلَىٰ رَبِّنَا لَمُنقَلِبُونَ (Qurtubi). Moreover according to some reports, the Holy Prophet ﷺ ، after saying these words, used to supplicate in the following words also:
"0 Allah, you are my companion in the journey, and my substitute for my family. 0 Allah, I seek your refuge from the sufferings of the journey, and from coming back in a sad situation, and from a bad state of being after a good one, and from a bad scenario appearing to me about my family and my belongings."
According to one narration, the following words are added to the above supplication,
0 Allah, there is no god but You. I have done wrong to myself; so forgive me. Surely, no one can forgive the sins, but You alone. (Qurtubi)
وَمَا كُنَّا لَهُ مُقْرِنِينَ (and we were not able to have control over it - 13). This statement is as true for mechanical means of transport as for cattle and animals, because if Allah Ta’ ala had not created their raw materials, or had not endowed them with their particular properties, or had not endowed the human intellect with capability to discover those properties, even the whole universe, acting together in unison, could not have produced these vehicles.
43:14
وَاِنَّاۤ اِلٰی رَبِّنَا لَمُنْقَلِبُوْنَ
and of course, towards our Lord we have to return.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَإِنَّا إِلَىٰ رَبِّنَا لَمُنقَلِبُونَ (and of course, towards our Lord we have to return - 14). These words teach us that every time a man embarks on a journey, he should think of his last arduous journey to the Hereafter also, which one has to undertake in all circumstances; - and the only way to make it easy is to have a vehicle of good deeds.
They have attributed to Him (that He is composed of) parts, (and that too) out of His servants. Surely, man is clearly ungrateful.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَجَعَلُوا لَهُ مِنْ عِبَادِهِ جُزْءًا (And they have attributed to Him [ that He is composed on parts [ and that too ] out of His slaves...43:15) 'parts' in this verse means 'offspring', because the polytheists used to say that angels are daughters of Allah, and by using the word 'parts' instead of 'offspring' the fallacy of their claim has been pointed out on pure logical ground. The gist of the argument is that had Allah any offspring, that offspring will have been His part, because a son is a part of his father, and it is a rule of logic that an entity that consists of parts is dependent upon its parts for its full existence. This will then necessarily mean that Allah Ta’ ala is also dependent on His offspring, which is obviously impossible, because dependence of any kind, being a negation of the Divine Majesty, is out of question in Allah's case.
Is it that He has adopted daughters from those whom He has created, and chosen you for (having) sons?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَجَعَلُوا لَهُ مِنْ عِبَادِهِ جُزْءًا (And they have attributed to Him [ that He is composed on parts [ and that too ] out of His slaves...43:15) 'parts' in this verse means 'offspring', because the polytheists used to say that angels are daughters of Allah, and by using the word 'parts' instead of 'offspring' the fallacy of their claim has been pointed out on pure logical ground. The gist of the argument is that had Allah any offspring, that offspring will have been His part, because a son is a part of his father, and it is a rule of logic that an entity that consists of parts is dependent upon its parts for its full existence. This will then necessarily mean that Allah Ta’ ala is also dependent on His offspring, which is obviously impossible, because dependence of any kind, being a negation of the Divine Majesty, is out of question in Allah's case.
When one of them is given the good news of (the birth of) that which he has attributed to RaHmān (i.e. the daughters), his face turns black, and he becomes choked with sorrow.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَجَعَلُوا لَهُ مِنْ عِبَادِهِ جُزْءًا (And they have attributed to Him [ that He is composed on parts [ and that too ] out of His slaves...43:15) 'parts' in this verse means 'offspring', because the polytheists used to say that angels are daughters of Allah, and by using the word 'parts' instead of 'offspring' the fallacy of their claim has been pointed out on pure logical ground. The gist of the argument is that had Allah any offspring, that offspring will have been His part, because a son is a part of his father, and it is a rule of logic that an entity that consists of parts is dependent upon its parts for its full existence. This will then necessarily mean that Allah Ta’ ala is also dependent on His offspring, which is obviously impossible, because dependence of any kind, being a negation of the Divine Majesty, is out of question in Allah's case.
Is it that (Allah has chosen) those (as His offspring) who are grown up in ornaments and who cannot express themselves in debate clearly?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
أَوَمَن يُنَشَّأُ فِي الْحِلْيَةِ (Is it that (Allah has chosen) those (as His offspring) who are grown up in ornaments,... 43:18). This tells us that use of ornaments and adornment in accordance with 'Shari'ah is permissible for women. As such, there is consensus on this issue, but at the same time the manner of speech indicates that getting so much involved in adornment that one is busy in it the whole day long, is not proper; it is not only a symptom of one's being short-sighted, but also a cause of it.
وَهُوَ فِي الْخِصَامِ غَيْرُ مُبِينٍ (and who cannot express themselves in debate clearly - 18). This reflects the reality that a great majority of women do not have the same ability as men to express their feelings clearly. Therefore, if it comes to argumentation, it is difficult for them to prove their own contention and to refute the other's arguments in a clear manner. But this applies to the majority. If some women are eloquent in their speech and excel even men in this regard, it does not go against this verse, because the rule applies to the majority, and not to every single individual.
They have held angels, who are the servants of RaHmān, as females. Have they witnessed their creation? Their testimony will be recorded, and they will be questioned.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
أَوَمَن يُنَشَّأُ فِي الْحِلْيَةِ (Is it that (Allah has chosen) those (as His offspring) who are grown up in ornaments,... 43:18). This tells us that use of ornaments and adornment in accordance with 'Shari'ah is permissible for women. As such, there is consensus on this issue, but at the same time the manner of speech indicates that getting so much involved in adornment that one is busy in it the whole day long, is not proper; it is not only a symptom of one's being short-sighted, but also a cause of it.
وَهُوَ فِي الْخِصَامِ غَيْرُ مُبِينٍ (and who cannot express themselves in debate clearly - 18). This reflects the reality that a great majority of women do not have the same ability as men to express their feelings clearly. Therefore, if it comes to argumentation, it is difficult for them to prove their own contention and to refute the other's arguments in a clear manner. But this applies to the majority. If some women are eloquent in their speech and excel even men in this regard, it does not go against this verse, because the rule applies to the majority, and not to every single individual.
They say, “Had the RaHmān so willed, we would not have worshipped them.” They have no knowledge of that. They do nothing but make conjectures.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
أَوَمَن يُنَشَّأُ فِي الْحِلْيَةِ (Is it that (Allah has chosen) those (as His offspring) who are grown up in ornaments,... 43:18). This tells us that use of ornaments and adornment in accordance with 'Shari'ah is permissible for women. As such, there is consensus on this issue, but at the same time the manner of speech indicates that getting so much involved in adornment that one is busy in it the whole day long, is not proper; it is not only a symptom of one's being short-sighted, but also a cause of it.
وَهُوَ فِي الْخِصَامِ غَيْرُ مُبِينٍ (and who cannot express themselves in debate clearly - 18). This reflects the reality that a great majority of women do not have the same ability as men to express their feelings clearly. Therefore, if it comes to argumentation, it is difficult for them to prove their own contention and to refute the other's arguments in a clear manner. But this applies to the majority. If some women are eloquent in their speech and excel even men in this regard, it does not go against this verse, because the rule applies to the majority, and not to every single individual.
Or have We given to them a book before this, and they are adhering to it?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
أَوَمَن يُنَشَّأُ فِي الْحِلْيَةِ (Is it that (Allah has chosen) those (as His offspring) who are grown up in ornaments,... 43:18). This tells us that use of ornaments and adornment in accordance with 'Shari'ah is permissible for women. As such, there is consensus on this issue, but at the same time the manner of speech indicates that getting so much involved in adornment that one is busy in it the whole day long, is not proper; it is not only a symptom of one's being short-sighted, but also a cause of it.
وَهُوَ فِي الْخِصَامِ غَيْرُ مُبِينٍ (and who cannot express themselves in debate clearly - 18). This reflects the reality that a great majority of women do not have the same ability as men to express their feelings clearly. Therefore, if it comes to argumentation, it is difficult for them to prove their own contention and to refute the other's arguments in a clear manner. But this applies to the majority. If some women are eloquent in their speech and excel even men in this regard, it does not go against this verse, because the rule applies to the majority, and not to every single individual.
Instead, they say, “We have found our fathers on a certain way, and we are on their footprints, fully guided.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
أَوَمَن يُنَشَّأُ فِي الْحِلْيَةِ (Is it that (Allah has chosen) those (as His offspring) who are grown up in ornaments,... 43:18). This tells us that use of ornaments and adornment in accordance with 'Shari'ah is permissible for women. As such, there is consensus on this issue, but at the same time the manner of speech indicates that getting so much involved in adornment that one is busy in it the whole day long, is not proper; it is not only a symptom of one's being short-sighted, but also a cause of it.
وَهُوَ فِي الْخِصَامِ غَيْرُ مُبِينٍ (and who cannot express themselves in debate clearly - 18). This reflects the reality that a great majority of women do not have the same ability as men to express their feelings clearly. Therefore, if it comes to argumentation, it is difficult for them to prove their own contention and to refute the other's arguments in a clear manner. But this applies to the majority. If some women are eloquent in their speech and excel even men in this regard, it does not go against this verse, because the rule applies to the majority, and not to every single individual.
Similarly, We did not send a warner to a town before you, but its affluent people said, “We have found our fathers on a certain way, and we are following their footprints.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
أَوَمَن يُنَشَّأُ فِي الْحِلْيَةِ (Is it that (Allah has chosen) those (as His offspring) who are grown up in ornaments,... 43:18). This tells us that use of ornaments and adornment in accordance with 'Shari'ah is permissible for women. As such, there is consensus on this issue, but at the same time the manner of speech indicates that getting so much involved in adornment that one is busy in it the whole day long, is not proper; it is not only a symptom of one's being short-sighted, but also a cause of it.
وَهُوَ فِي الْخِصَامِ غَيْرُ مُبِينٍ (and who cannot express themselves in debate clearly - 18). This reflects the reality that a great majority of women do not have the same ability as men to express their feelings clearly. Therefore, if it comes to argumentation, it is difficult for them to prove their own contention and to refute the other's arguments in a clear manner. But this applies to the majority. If some women are eloquent in their speech and excel even men in this regard, it does not go against this verse, because the rule applies to the majority, and not to every single individual.
He said, “Even if I bring to you something better in guidance than that on which you have found your fathers?” They said, “We totally disbelieve in what you are sent with.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
أَوَمَن يُنَشَّأُ فِي الْحِلْيَةِ (Is it that (Allah has chosen) those (as His offspring) who are grown up in ornaments,... 43:18). This tells us that use of ornaments and adornment in accordance with 'Shari'ah is permissible for women. As such, there is consensus on this issue, but at the same time the manner of speech indicates that getting so much involved in adornment that one is busy in it the whole day long, is not proper; it is not only a symptom of one's being short-sighted, but also a cause of it.
وَهُوَ فِي الْخِصَامِ غَيْرُ مُبِينٍ (and who cannot express themselves in debate clearly - 18). This reflects the reality that a great majority of women do not have the same ability as men to express their feelings clearly. Therefore, if it comes to argumentation, it is difficult for them to prove their own contention and to refute the other's arguments in a clear manner. But this applies to the majority. If some women are eloquent in their speech and excel even men in this regard, it does not go against this verse, because the rule applies to the majority, and not to every single individual.
So, We took revenge from them. Now look, how was the end of those who rejected (Our messengers).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
أَوَمَن يُنَشَّأُ فِي الْحِلْيَةِ (Is it that (Allah has chosen) those (as His offspring) who are grown up in ornaments,... 43:18). This tells us that use of ornaments and adornment in accordance with 'Shari'ah is permissible for women. As such, there is consensus on this issue, but at the same time the manner of speech indicates that getting so much involved in adornment that one is busy in it the whole day long, is not proper; it is not only a symptom of one's being short-sighted, but also a cause of it.
وَهُوَ فِي الْخِصَامِ غَيْرُ مُبِينٍ (and who cannot express themselves in debate clearly - 18). This reflects the reality that a great majority of women do not have the same ability as men to express their feelings clearly. Therefore, if it comes to argumentation, it is difficult for them to prove their own contention and to refute the other's arguments in a clear manner. But this applies to the majority. If some women are eloquent in their speech and excel even men in this regard, it does not go against this verse, because the rule applies to the majority, and not to every single individual.
(Recall) when Ibrāhīm said to his father and to his people, “I disown that which you worship,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَإِذْ قَالَ إِبْرَاهِيمُ (And [ recall ] when Ibrahim said to his father and to his people, 43:26) At the end of the previous verses, Allah Ta’ ala had stated that the 'mushrikin' (polytheists) of Arabia had no argument in favour of their 'shirk' (polytheism) except that they were carrying on the customs of their forefathers. Obviously, sticking to such customs against logical and historical arguments is far from truth and justice. Now the point made in the present verses is that, even if they are adamant on following their ancestors, why do they not follow Sayyidna Ibrahim (علیہ السلام) who is the most noble of their ancestors, and it is taken by themselves as a matter of pride to be among his offspring. He was not only a believer in 'tauhid' (Oneness of Allah) who emphatically directed all his children to remain adherent to this belief, but his life-long behavior also indicates that following forefathers against logical and historical proofs is not permissible. When he was ordained prophethood in the world, all his people were polytheists in pursuit of the customs of their forefathers, but he, instead of blindly following his forefathers, announced his dissociation from his people, according to the dictates of positive proofs; hence his declaration: إِنَّنِي بَرَاءٌ مِّمَّا تَعْبُدُونَ "I disown that which you worship" (43:26).
We find from this verse that if anyone lives among a group or people who are misguided or involved in bad deeds, and his silence about their attitude may be construed as being agreeable to them, then it is not enough for him to simply correct his own beliefs and deeds, rather he has to disown their beliefs and deeds as well. This is what Sayyidna Ibrahim (علیہ السلام) did - he not only made his belief and actions distinctly different in practice, but he also disowned their belief and deeds vocally.
43:27
اِلَّا الَّذِیْ فَطَرَنِیْ فَاِنَّهٗ سَیَهْدِیْنِ
except the One who has originated me; so He will guide me.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَإِذْ قَالَ إِبْرَاهِيمُ (And [ recall ] when Ibrahim said to his father and to his people, 43:26) At the end of the previous verses, Allah Ta’ ala had stated that the 'mushrikin' (polytheists) of Arabia had no argument in favour of their 'shirk' (polytheism) except that they were carrying on the customs of their forefathers. Obviously, sticking to such customs against logical and historical arguments is far from truth and justice. Now the point made in the present verses is that, even if they are adamant on following their ancestors, why do they not follow Sayyidna Ibrahim (علیہ السلام) who is the most noble of their ancestors, and it is taken by themselves as a matter of pride to be among his offspring. He was not only a believer in 'tauhid' (Oneness of Allah) who emphatically directed all his children to remain adherent to this belief, but his life-long behavior also indicates that following forefathers against logical and historical proofs is not permissible. When he was ordained prophethood in the world, all his people were polytheists in pursuit of the customs of their forefathers, but he, instead of blindly following his forefathers, announced his dissociation from his people, according to the dictates of positive proofs; hence his declaration: إِنَّنِي بَرَاءٌ مِّمَّا تَعْبُدُونَ "I disown that which you worship" (43:26).
We find from this verse that if anyone lives among a group or people who are misguided or involved in bad deeds, and his silence about their attitude may be construed as being agreeable to them, then it is not enough for him to simply correct his own beliefs and deeds, rather he has to disown their beliefs and deeds as well. This is what Sayyidna Ibrahim (علیہ السلام) did - he not only made his belief and actions distinctly different in practice, but he also disowned their belief and deeds vocally.
He made it a word lasting among his posterity, so that they may return.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَجَعَلَهَا كَلِمَةً بَاقِيَةً فِي عَقِبِهِ (And he made it a word lasting among his posterity.) It means that Ibrahim t did not keep the belief in 'tauhid' restricted to himself, rather he emphasized upon his posterity also to remain firm on this faith, as a result of which a large number of his posterity adhered to tauhid. In Makkah and its surroundings, there were many blessed souls, even till the advent of the Holy Prophet ﷺ ، who had remained steadfast in the original 'din' of Sayyidna Ibrahim (علیہ السلام) .
We learn from this verse that it is one of the obligatory duties of a Muslim to try his best to put his or her children on the path of the correct religion and to make them practice it throughout their lives. The Holy Qur'an tells us that Sayyidna Yaqub (علیہ السلام) also had directed his sons, shortly before his death, to remain firm on the correct faith. As such, it is necessary, as a consistent practice of the prophets, to employ one's best possible efforts to reform the morals and deeds of his or her children. So to say, there are many ways to reform one's offspring which should be used according to the situation, but Shaikh Abdul Wahhab Sha` rani (رح) has said in his book Lata'if-ul-Minan wal-Akhlaq that the most effective way for the betterment of one's offspring in matters pertaining to 'din' is that the parents should pray to Allah regularly to make them true practicing Muslims . Alas! The negligence of parents from this easy way is becoming very common these days, and the parents themselves are witnessing the ill effects of this negligence.
But, I gave these and their fathers enjoyment, until the truth came to them, and a messenger as well who explains (it).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَجَعَلَهَا كَلِمَةً بَاقِيَةً فِي عَقِبِهِ (And he made it a word lasting among his posterity.) It means that Ibrahim t did not keep the belief in 'tauhid' restricted to himself, rather he emphasized upon his posterity also to remain firm on this faith, as a result of which a large number of his posterity adhered to tauhid. In Makkah and its surroundings, there were many blessed souls, even till the advent of the Holy Prophet ﷺ ، who had remained steadfast in the original 'din' of Sayyidna Ibrahim (علیہ السلام) .
We learn from this verse that it is one of the obligatory duties of a Muslim to try his best to put his or her children on the path of the correct religion and to make them practice it throughout their lives. The Holy Qur'an tells us that Sayyidna Yaqub (علیہ السلام) also had directed his sons, shortly before his death, to remain firm on the correct faith. As such, it is necessary, as a consistent practice of the prophets, to employ one's best possible efforts to reform the morals and deeds of his or her children. So to say, there are many ways to reform one's offspring which should be used according to the situation, but Shaikh Abdul Wahhab Sha` rani (رح) has said in his book Lata'if-ul-Minan wal-Akhlaq that the most effective way for the betterment of one's offspring in matters pertaining to 'din' is that the parents should pray to Allah regularly to make them true practicing Muslims . Alas! The negligence of parents from this easy way is becoming very common these days, and the parents themselves are witnessing the ill effects of this negligence.
But when the truth came to them, they said, “This is magic, and we totally disbelieve in it.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَجَعَلَهَا كَلِمَةً بَاقِيَةً فِي عَقِبِهِ (And he made it a word lasting among his posterity.) It means that Ibrahim t did not keep the belief in 'tauhid' restricted to himself, rather he emphasized upon his posterity also to remain firm on this faith, as a result of which a large number of his posterity adhered to tauhid. In Makkah and its surroundings, there were many blessed souls, even till the advent of the Holy Prophet ﷺ ، who had remained steadfast in the original 'din' of Sayyidna Ibrahim (علیہ السلام) .
We learn from this verse that it is one of the obligatory duties of a Muslim to try his best to put his or her children on the path of the correct religion and to make them practice it throughout their lives. The Holy Qur'an tells us that Sayyidna Yaqub (علیہ السلام) also had directed his sons, shortly before his death, to remain firm on the correct faith. As such, it is necessary, as a consistent practice of the prophets, to employ one's best possible efforts to reform the morals and deeds of his or her children. So to say, there are many ways to reform one's offspring which should be used according to the situation, but Shaikh Abdul Wahhab Sha` rani (رح) has said in his book Lata'if-ul-Minan wal-Akhlaq that the most effective way for the betterment of one's offspring in matters pertaining to 'din' is that the parents should pray to Allah regularly to make them true practicing Muslims . Alas! The negligence of parents from this easy way is becoming very common these days, and the parents themselves are witnessing the ill effects of this negligence.
They say, “Why was this Qur’ān not revealed on a great man from (either of) the two towns?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Allah Ta ala has in these verses, has replied to an objection of the pagans of Arabia used to be raised against the Holy Prophet صلی اللہ علیہ . Actually, they were not prepared to accept, at the first place, that a man could be a messenger of Allah Ta’ ala. The Holy Qur'an has referred, at many places, to their objection that they could not accept Sayyidna Muhammad ﷺ as a messenger of Allah, while he eats and drinks and walks about in the market places like any ordinary man. When it was clarified through many verses of the Qur'an that not only the Holy Prophet ﷺ ، but all the prophets who came to this world, were human beings, they started advancing another argument that if prophethood had to be bestowed upon a human being, why was it not given to some wealthy man of a high rank and position from Makkah or 'if instead of the Holy Prophet ﷺ who was not so wealthy? According to some narrations, they had proposed the names of Walid Ibn Mughirah and ` Utbah Ibn Rabi` ah from Makkah, and ` Urwah Ibn Masud Thaqafi, Habib Ibn ` Amr Thaqafi or Kinanah Ibn ` Abdiyalil from Ta'if. (Ruh-ul-Ma ani)
Allah Almighty has given two answers to this objection. The second answer is found in the next verses which will be explained there, while the present verse (32) has provided the first answer in the words, "Is it they who distribute the mercy of your Lord?" "Mercy of your Lord" refers here to 'prophethood' and the gist of the answer is that appointing someone as a prophet is a mercy from Allah which he bestows upon and allocates to human beings on the basis of His absolute wisdom, and according to His exclusive discretion for which He needs not to consult anyone, nor has anyone a right to interfere with it. You have no concern with distribution of prophethood so that your advice should be sought before anyone is made a prophet. Your intellect and understanding is too deficient to be entrusted with selecting suitable persons for the office of prophethood, or for the distribution of this divine mercy among people. How can you distribute among people an office as high as prophethood, while you have no ability to distribute something that is much lower and easier, that is, your economy. You are not good enough even to carry out the distribution of your wealth and means of sustenance. We know that if you are entrusted with this responsibility, you will not be able to manage it even for one day, and the whole system will simply collapse. That is why Allah Ta’ ala has not assigned the distribution of provisions in this world to you; rather He has kept it in His own hands. Since this comparatively ordinary work cannot be entrusted to you, how can a great job like distribution of prophethood be given in your hands?
This is what the above verses mean, but in the context of replying to the 'mushrikin', many economic principles are laid down and indications are given by Allah Ta’ ala regarding the economic system of the world; their brief explanation is necessary here.
Is it they who allocate the mercy of your Lord? We have allocated among them their livelihood in the worldly life, and have raised some of them over others in ranks, so that some of them may put some others to work. And the mercy of your Lord is much better than what they accumulate.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The Natural system of Distribution of wealth
نَحْنُ قَسَمْنَا بَيْنَهُم مَّعِيشَتَهُمْ (We have distributed among them their livelihood). This is to say that Allah in His infinite wisdom, has devised such a system for the world that everybody is dependent on another for meeting his needs. Thus all the people, bound in this mutual inter-dependence, are fulfilling the needs of the whole society. This verse has made it quite clear that Allah Almighty has not assigned the work of distributing livelihood to any human organization or authority that works out a plan (as claimed by the socialist theory) how to define the needs of a society, how to meet those needs, how to allocate the means of production to various channels, and how to distribute the income, and on what basis. Instead, all these functions rest with Allah Ta’ ala. What it means is that by making every person dependent upon another, an automatic system has been developed that may solve these issues, with the only condition that it is not hindered by unnatural factors like monopolies etc. This system of mutual interdependence is known in modern economic terminology as the 'supply and demand mechanism'. The natural law of 'supply and demand' is that shortage in the supply of an item results in an increase in its price, and thus attracts more factors of production towards its production, so that they may earn more profit. But when the production outpaces the demand, its prices decrease, and so does the profit, thereby diverting the means of production towards more profitable items. Islam has employed this natural mechanism of supply and demand to produce and distribute wealth, and has not assigned the distribution of livelihood to any organization under ordinary circumstances. The reason is that human planning, however advanced it may be, cannot take into account every element of human necessities; such social issues are usually resolved through a natural process that works in an automatic manner. If such problems are entrusted to human planning, it can only result in artificial restraints imposed on the natural human freedom. For example, the fact that the hours of daylight are for working, and the night is meant for sleeping was not determined by any social contract or by human planning; it came about through nature's automatic process. Similarly, who should marry whom is automatically arranged in accordance with the natural system of personal inclinations; nobody has even thought of arranging it through planning. If the question of selecting a particular field of academic specialization is entrusted to the planning of a government, instead of one's own inclination and taste, it will result in nothing but coercion and compulsion which may, in turn, disturb and spoil the natural human life. Similarly, the economic system is taken care of by Allah's wisdom and power; everybody knows in his heart what he wants to do, which job is more suitable for him, and which he can perform properly. As such, everybody, even if he is a sweeper, is happy loving his work, and is proud of it.
However, unlike capitalism, Islam has not given so much freedom to the individuals as allows them to accumulate wealth by any means, lawful or unlawful, and deprive others of their livelihood. Islam has therefore drawn a clear line between halal (permissible) and Haram (impermissible) sources of income. It has, on the one hand, totally prohibited usury or interest, speculative transactions, hoarding and gambling (which in its technical sense in Islamic law is much more general than its lexical meaning in English), and on the other hand, has levied zakah, ` ushr, etc., even on permitted income. And thus Islam has closed the doors of those social ills that are found in the present day capitalistic system. If despite all this, monopolies are created at any time, government has been permitted to intervene and break them up. Details on this subject can be seen in the author's Urdu books on 'The Issue of Interest' 'Distribution of Wealth in Islam' and 'Economic Reforms in Islamic System'.
The truth about economic equality
وَرَفَعْنَا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ (and have raised some of them over others in ranks). This tells us that economic equality, in the sense that the income of all the individuals of this world should be equal, is neither desirable nor practically feasible. The reason is that Allah Ta’ ala has charged every member of this universe with some duties, and has given them rights in proportion to their obligations. All the creatures, excepting man, are liable for the least duties in the sense that there is nothing like lawful, unlawful or prohibited for them, and hence they have the least rights. Accordingly, man has been given vast freedom in dealing with them; he can use them in any way for his benefit, subject to some minor restrictions. He uses some animals as his food, some he rides and some creatures are trodden under his feet, but these things are not considered to be the denial of the rights of those creatures, because their duties are very few, hence their rights are also to that proportion. Human beings and jinns have been given more responsibilities in their duties than any other creature of this universe in that they are accountable to Allah Ta’ ala in each utterance, each deed each move and each movement; if they do not carry out their duties, they are liable to punishment in the Hereafter. That is the reason why Allah Ta’ ala has given much more rights to human beings and jinns as compared to other creatures. And then, even among human beings, those whose duties and obligations are more than others have been given more rights as well. As such, prophets (علیہم السلام) whose responsibilities exceed those of all other human beings, were given more rights than others in many respects.
The same principle has been applied by Allah Ta’ ala to the economic system also. Allah has given economic advantages and rights to anyone in accordance with his duties and obligations. It is obvious that equality in duties and obligations is not possible, and differences are unavoidable. It is simply not feasible that everybody's economic benefits i.e. income and duties be exactly equal, because they depend on one's natural abilities which include physical strength, health, intellectual power, age, level of intelligence, efficiency and quickness; it is obvious to everyone that it is beyond the capability of even the most advanced communist state to create homogeneity and equality among people in respect of these qualities. When differences in the abilities of human beings are unavoidable, there have to be differences in their economic duties. And since economic rights are linked with these duties, differences in economic rights i.e. incomes are also unavoidable, because if everybody's income is made equal, while duties continue to be different, equity and justice cannot be established. It is now quite evident that complete equality in incomes can never be fair at any time. As such the communist claim that equality will be achieved in the ultimate stage of completion of communism is neither practicable nor equitable.
To determine whose duties are more and whose are less and to determine their rights accordingly is an extremely sensitive and difficult task, and man does not have any perfect standard, as yet, to measure it. Sometimes one gets the feeling that an expert and experienced engineer has earned in only one hour what a common unskilled laborer could not, even by carrying tons of earth during the whole day. But in all fairness, one has to concede that the whole day's carefree hard work of the laborer just cannot match the burden of responsibility of the engineer. Besides, the income of the engineer is not compensation for only one hour's work, but it really is compensation partly for the exercise of the mind, burning of the mid-night oil and effort put in to get engineering education and training, and then in getting experience and expertise. In its early days, communism has accepted the differences in incomes and as such there are vast differences in the incomes of different categories of the populace in all the communist countries. But where they have slipped is that they have given control over all means of production to the government, thereby determination of duties and commensurate distribution of incomes has also come under the control of the government. As mentioned earlier, man does not have a perfect standard to measure that the rights are in accordance with one's duties; as such a few functionaries of the government in communist countries have the power to dole out, as much as they want, to any person and withhold, as much as they want from anyone. In the first place, such discretionary powers give rise to corruption, nepotism etc. Secondly, even if one presumes that all the functionaries of the government are angels, and they truly desire to distribute the incomes in the country according to the dictates of justice and equity, then what is the measure through which they may be able to determine the difference in the duties of an engineer and a laborer, and in that context what should be the difference between their incomes?
The fact is that the right decision in this matter is beyond human understanding, and that is why it has been kept in the domain of nature. This is what Allah Ta’ ala has hinted at in the verse under discussion which says, "and have raised some of them over others in ranks". Instead of leaving human beings determine this difference, Allah Ta’ ala has kept it in His own hands in the sense that by associating others in the fulfillment of everyone's needs, a system has been developed where everyone is constrained to pay the other's rightful dues for the fulfillment of his own needs. Here also, the mechanism of supply and demand based upon mutual dependence, determines everybody's income. In other words, everyone determines for himself the compensation that is adequate for the responsibilities he has undertaken; if he is offered less than that, he will not agree, and if he demands more than that, the other person will not agree to get the work done by him. This is exactly what the verse says: "so that some of them may put some other to work." ) meaning that Allah has made the incomes of the people different, so that one person may employ another; if their incomes had been the same, nobody will have been of use to another person.
Of course, in abnormal situations, big capitalists may take undue advantage of this natural system of supply and demand, and may compel poor people to work for lesser wages than their actual entitlement. In order to prevent this, Islam has, in the first place, given thorough injunctions of halal (lawful) and haram (unlawful), and a wide-ranged code of ethics based on the concept of the Day of Retribution. But if at any time, such a situation does appear, then the Islamic government has been given an authority to determine the wages and salaries during those abnormal conditions. But this authorization is limited to the abnormal conditions, and there is no need to let the government have control of all means of production for this purpose, because its harm far outweighs its gains.The Meaning of Islamic equality
It is quite clear from the above discussion that complete equality in incomes is neither a requirement of equity and justice, nor has it been actually established anywhere; It is not possible or desired in Islam either. Of course, the equality that Islam has established is in the matters of law, social behavior and in honoring the rights of everyone. What it means is that everybody is equal in exercising one's legal, civil and social rights for obtaining his economic dues as determined by the natural system mentioned above. What it does not mean is that a rich man or a man of rank and position should obtain his right with ease and dignity, while a poor man has to knock on the doors and has to lose his respect and dignity to obtain his rights, or that the law should protect the rights of the rich, and leave the poor to fend for themselves. This kind of inequality is not tolerable in Islam, and this is what Sayyidna Abu Bakr Siddiq ؓ had said in one of his addresses:
وَاللہ ما عندی اقویٰ من الضعیف حتّٰی اخذ الحق لہ ولا عندی اضعف من القویّ حتّی اخذ الحقّ منہ۔
"I swear by Allah that nobody is more forceful to me than a weak man until I cause his right to be given to him, and nobody is weaker than a powerful man till I obtain from him the right of the weak one."
Islamic equality, therefore, from the purely economic point of view means that everybody should have equal opportunities to earn livelihood, and Islam does not tolerate that a few wealthy persons should control and monopolize the sources of wealth whereas small traders should be unable to do business in the market place. By forbidding interest, speculative transactions, gambling, hoarding, monopolistic trade agreements, and by applying zakah, ` ushr, kharaj, maintenance allowances, alms and other compulsory payments, an environment of freedom has been created in which every individual can get an opportunity of earning livelihood according to his ability, endeavor and investment. A prosperous society can be built upon this foundation. The differences in incomes which remain despite all this are actually unavoidable, and cannot be erased just as the differences in human beings in respect of beauty and elegance, health and vigor, sense and intelligence and offspring and progeny cannot be wiped out.
Were it not that all people would become of a single creed (i.e. disbelief), We would have caused, for those who disbelieve in RaHmān, roofs of their houses to be made of silver, and the stairs as well, on which they would climb,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Superiority is not based upon wealth and property This is the second reply to the infidels of Makkah for their question why prophethood was not bestowed upon some very rich and wealthy person of Makkah or Ta'if? The gist of the answer is that some qualities and abilities are undoubtedly necessary for choosing someone as a prophet. But abundance of riches and wealth cannot be taken as the basis of this choice. Wealth and property are so worthless in Allah's view that if there was no apprehension of all the people becoming disbelievers, He will have showered gold and silver upon all the infidels. The Holy Prophet ﷺ has stated, in a hadith reported by Tirmidhi,
لو کانت الدّنیا تعدل عند اللہ جناح بعوضۃِ ما سقی کافراً منھاشربۃ مَاء
"If the worth of the whole world, in Allah's sight, had been equal to that of one wing of a mosquito, Allah Ta` ala will not have given even one drop of water from this world to an infidel (kafir) "
This tells us that neither abundance of wealth and property owned by someone can be a cause of his superiority, nor can one's poverty be taken as an indication of his being lower in rank. As for those excellent qualities which are necessary for prophethood, they are found in the Holy Prophet ﷺ ، to their perfection. Their objection is, therefore, false and baseless.
The statement in these verses that if gold and silver had been showered upon all the infidels, all the people will have become disbelievers is meant for most of the people. Even today, there are people who are certain that if they become disbelievers, they will get abundance of riches and wealth, but they do not lose their faith for the sake of wealth and property; such people will have remained steadfast to their belief and faith, perhaps even at that time, but the number of such people will have been very little indeed.
and doors of their homes, and the coaches on which they would recline,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Superiority is not based upon wealth and property This is the second reply to the infidels of Makkah for their question why prophethood was not bestowed upon some very rich and wealthy person of Makkah or Ta'if? The gist of the answer is that some qualities and abilities are undoubtedly necessary for choosing someone as a prophet. But abundance of riches and wealth cannot be taken as the basis of this choice. Wealth and property are so worthless in Allah's view that if there was no apprehension of all the people becoming disbelievers, He will have showered gold and silver upon all the infidels. The Holy Prophet ﷺ has stated, in a hadith reported by Tirmidhi,
لو کانت الدّنیا تعدل عند اللہ جناح بعوضۃِ ما سقی کافراً منھاشربۃ مَاء
"If the worth of the whole world, in Allah's sight, had been equal to that of one wing of a mosquito, Allah Ta` ala will not have given even one drop of water from this world to an infidel (kafir) "
This tells us that neither abundance of wealth and property owned by someone can be a cause of his superiority, nor can one's poverty be taken as an indication of his being lower in rank. As for those excellent qualities which are necessary for prophethood, they are found in the Holy Prophet ﷺ ، to their perfection. Their objection is, therefore, false and baseless.
The statement in these verses that if gold and silver had been showered upon all the infidels, all the people will have become disbelievers is meant for most of the people. Even today, there are people who are certain that if they become disbelievers, they will get abundance of riches and wealth, but they do not lose their faith for the sake of wealth and property; such people will have remained steadfast to their belief and faith, perhaps even at that time, but the number of such people will have been very little indeed.
and (would have made some of these things) of gold-ornaments. And all this is nothing but an enjoyment of the worldly life. And the Hereafter, with your Lord, is (destined) for the God-fearing.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Superiority is not based upon wealth and property This is the second reply to the infidels of Makkah for their question why prophethood was not bestowed upon some very rich and wealthy person of Makkah or Ta'if? The gist of the answer is that some qualities and abilities are undoubtedly necessary for choosing someone as a prophet. But abundance of riches and wealth cannot be taken as the basis of this choice. Wealth and property are so worthless in Allah's view that if there was no apprehension of all the people becoming disbelievers, He will have showered gold and silver upon all the infidels. The Holy Prophet ﷺ has stated, in a hadith reported by Tirmidhi,
لو کانت الدّنیا تعدل عند اللہ جناح بعوضۃِ ما سقی کافراً منھاشربۃ مَاء
"If the worth of the whole world, in Allah's sight, had been equal to that of one wing of a mosquito, Allah Ta` ala will not have given even one drop of water from this world to an infidel (kafir) "
This tells us that neither abundance of wealth and property owned by someone can be a cause of his superiority, nor can one's poverty be taken as an indication of his being lower in rank. As for those excellent qualities which are necessary for prophethood, they are found in the Holy Prophet ﷺ ، to their perfection. Their objection is, therefore, false and baseless.
The statement in these verses that if gold and silver had been showered upon all the infidels, all the people will have become disbelievers is meant for most of the people. Even today, there are people who are certain that if they become disbelievers, they will get abundance of riches and wealth, but they do not lose their faith for the sake of wealth and property; such people will have remained steadfast to their belief and faith, perhaps even at that time, but the number of such people will have been very little indeed.
Whoever makes himself blind against the advice of RaHmān, We assign for him a devil who accompanies him all the time.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَمَن يَعْشُ عَن ذِكْرِ الرَّحْمَـٰنِ (And whoever makes himself blind against the advice of the Rahman, We assign for him a devil who accompanies him all the time - 43:36) It means that whoever knowingly turns a blind eye towards Allah's advice i.e. the Holy Qur'an and wahy, Allah assigns to him a devil who accompanies him all the time in this world to prevent him from virtuous deeds, and to divert him towards evil. When such a man is resurrected in the Hereafter, his devil will also be with him, till they both are pushed in Hell. (Qurtubi).
We learn from this that the punishment one gets even in this world for turning away from Allah's remembrance is that he gets into bad company and 'shaitans' (devils), whether from humans or from jinns, keep diverting him from virtues to vices. He commits vices but thinks that he is doing very well. (Qurtubi). This devil who is assigned to such a person, as mentioned here, is in addition to the 'Shaitan' (Satan) who is attached to every believer and disbeliever, because that 'shaitan' (Shaitan) does leave the man alone at certain specific times, whereas this devil accompanies him all the time. (Bayan-ul-Qur an)
And they (the devils) prevent such people from the (right) way, while they deem themselves to be on the right path,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَمَن يَعْشُ عَن ذِكْرِ الرَّحْمَـٰنِ (And whoever makes himself blind against the advice of the Rahman, We assign for him a devil who accompanies him all the time - 43:36) It means that whoever knowingly turns a blind eye towards Allah's advice i.e. the Holy Qur'an and wahy, Allah assigns to him a devil who accompanies him all the time in this world to prevent him from virtuous deeds, and to divert him towards evil. When such a man is resurrected in the Hereafter, his devil will also be with him, till they both are pushed in Hell. (Qurtubi).
We learn from this that the punishment one gets even in this world for turning away from Allah's remembrance is that he gets into bad company and 'shaitans' (devils), whether from humans or from jinns, keep diverting him from virtues to vices. He commits vices but thinks that he is doing very well. (Qurtubi). This devil who is assigned to such a person, as mentioned here, is in addition to the 'Shaitan' (Satan) who is attached to every believer and disbeliever, because that 'shaitan' (Shaitan) does leave the man alone at certain specific times, whereas this devil accompanies him all the time. (Bayan-ul-Qur an)
until when such a person will come to us, he will say (to the devil), “Would that there were the distance of East and West between me and you, because you were the worst companion.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَمَن يَعْشُ عَن ذِكْرِ الرَّحْمَـٰنِ (And whoever makes himself blind against the advice of the Rahman, We assign for him a devil who accompanies him all the time - 43:36) It means that whoever knowingly turns a blind eye towards Allah's advice i.e. the Holy Qur'an and wahy, Allah assigns to him a devil who accompanies him all the time in this world to prevent him from virtuous deeds, and to divert him towards evil. When such a man is resurrected in the Hereafter, his devil will also be with him, till they both are pushed in Hell. (Qurtubi).
We learn from this that the punishment one gets even in this world for turning away from Allah's remembrance is that he gets into bad company and 'shaitans' (devils), whether from humans or from jinns, keep diverting him from virtues to vices. He commits vices but thinks that he is doing very well. (Qurtubi). This devil who is assigned to such a person, as mentioned here, is in addition to the 'Shaitan' (Satan) who is attached to every believer and disbeliever, because that 'shaitan' (Shaitan) does leave the man alone at certain specific times, whereas this devil accompanies him all the time. (Bayan-ul-Qur an)
And (it will be said to such people,) “Since you were wrongdoers, it will never benefit you today that you are sharing the punishment with each other.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَلَن يَنفَعَكُمُ الْيَوْمَ ('Since you were wrongdoers, it will never benefit you today that you are sharing the punishment with each other.'...43:39) There can be two explanations of this verse. One is that since your 'kufr' and 'shirk' (disbelief and ascribing partners to Allah) has been proved, your longing in the Hereafter in the words, "Will that this devil had been away from me," will be of no avail, because all of you will be sharing the same punishment.
The other explanation could be that after getting in Hell, your sharing the punishment with the devil will not benefit you. In this world, indeed it happens that when a few people share the same misfortune, everyone's burden of misery becomes somewhat lighter, but there in Hell, everybody will be so terrorized that nobody will be able to lighten another's misery and hence sharing of the punishment will be of no benefit. (The translation given above is based on this interpretation.)
So, can you (O prophet) make the deaf to hear, or can you show the way to the blind and the one who is in open error?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَلَن يَنفَعَكُمُ الْيَوْمَ ('Since you were wrongdoers, it will never benefit you today that you are sharing the punishment with each other.'...43:39) There can be two explanations of this verse. One is that since your 'kufr' and 'shirk' (disbelief and ascribing partners to Allah) has been proved, your longing in the Hereafter in the words, "Will that this devil had been away from me," will be of no avail, because all of you will be sharing the same punishment.
The other explanation could be that after getting in Hell, your sharing the punishment with the devil will not benefit you. In this world, indeed it happens that when a few people share the same misfortune, everyone's burden of misery becomes somewhat lighter, but there in Hell, everybody will be so terrorized that nobody will be able to lighten another's misery and hence sharing of the punishment will be of no benefit. (The translation given above is based on this interpretation.)
So, even if We take you away, We will surely take vengeance on them.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَلَن يَنفَعَكُمُ الْيَوْمَ ('Since you were wrongdoers, it will never benefit you today that you are sharing the punishment with each other.'...43:39) There can be two explanations of this verse. One is that since your 'kufr' and 'shirk' (disbelief and ascribing partners to Allah) has been proved, your longing in the Hereafter in the words, "Will that this devil had been away from me," will be of no avail, because all of you will be sharing the same punishment.
The other explanation could be that after getting in Hell, your sharing the punishment with the devil will not benefit you. In this world, indeed it happens that when a few people share the same misfortune, everyone's burden of misery becomes somewhat lighter, but there in Hell, everybody will be so terrorized that nobody will be able to lighten another's misery and hence sharing of the punishment will be of no benefit. (The translation given above is based on this interpretation.)
Or (if) We show you (in your life) that (punishment) with which We have threatened them, then We have full control over them.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَلَن يَنفَعَكُمُ الْيَوْمَ ('Since you were wrongdoers, it will never benefit you today that you are sharing the punishment with each other.'...43:39) There can be two explanations of this verse. One is that since your 'kufr' and 'shirk' (disbelief and ascribing partners to Allah) has been proved, your longing in the Hereafter in the words, "Will that this devil had been away from me," will be of no avail, because all of you will be sharing the same punishment.
The other explanation could be that after getting in Hell, your sharing the punishment with the devil will not benefit you. In this world, indeed it happens that when a few people share the same misfortune, everyone's burden of misery becomes somewhat lighter, but there in Hell, everybody will be so terrorized that nobody will be able to lighten another's misery and hence sharing of the punishment will be of no benefit. (The translation given above is based on this interpretation.)
So, hold fast to that which has been revealed to you. Surely, you are on the straight path.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَلَن يَنفَعَكُمُ الْيَوْمَ ('Since you were wrongdoers, it will never benefit you today that you are sharing the punishment with each other.'...43:39) There can be two explanations of this verse. One is that since your 'kufr' and 'shirk' (disbelief and ascribing partners to Allah) has been proved, your longing in the Hereafter in the words, "Will that this devil had been away from me," will be of no avail, because all of you will be sharing the same punishment.
The other explanation could be that after getting in Hell, your sharing the punishment with the devil will not benefit you. In this world, indeed it happens that when a few people share the same misfortune, everyone's burden of misery becomes somewhat lighter, but there in Hell, everybody will be so terrorized that nobody will be able to lighten another's misery and hence sharing of the punishment will be of no benefit. (The translation given above is based on this interpretation.)
And certainly this (Qur’ān) is a word of honour for you and your people, and you will be questioned.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Good Fame is liked by Islam
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ (And certainly this Qur'an is a word of honor for you and your people... 43:44) The original word used in the text is dhikr which here means 'good name' or 'fame'. The verse means that the Noble Qur'an is a matter of great honour and good fame for the Holy Prophet t and his people. Imam Razi has concluded from this verse that good fame is a desirable thing, because Allah Ta ala has stated this as a matter of favor and that is why Sayyidna Ibrahim' (علیہ السلام) had supplicated:
(And destine for me a truthful description among the next generations) (26:84)
But one must keep in mind that the good fame is praiseworthy only when it is received as an automatic result of virtuous deeds, but when virtuous deeds are done for the sake of good fame, then it becomes riya' (ostentation) which not only nullifies all the rewards of good deeds, but also renders one guilty of a major sin.
In this verse the words 'your people' have been taken by some exegetes to mean the tribe of Quraish only, thereby proving the superiority of Quraish, whereas ` Allamah Qurtubi says that, according to the correct view, these words refer to the whole Ummah of the Holy Prophet ﷺ ، irrespective of color or race, and the Noble Qur'an is a matter of honor and good fame for the whole Ummah. (Qurtubi)
Ask Our messengers whom We sent before you whether We had appointed gods to be worshipped besides RaHmān.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَاسْأَلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَا (And ask Our messengers whom We sent before you...43:45) A question may arise here: Since all the earlier prophets (علیہم السلام) had expired at the time of the revelation of this verse, how could the Holy Prophet t ask any question from his predecessors? Some exegetes have taken the verse in the sense that if, as a miracle, Allah Ta` ala arranges for the Holy Prophet ﷺ to meet the earlier prophets (علیہم السلام) ، then he should ask them about it. And it is well-established that the Holy Prophet t met all the preceding prophets (علیہم السلام) during the Night of Ascension. ` Allamah Qurtubi quotes some narrations according to which the Holy Prophet ﷺ asked them this very thing after leading them in the prayers; but we could not discover the source of these narrations. Most exegetes have, therefore, explained that the verse does not mean to ask the prophets verbally. What is meant by the verse is to consult the divine Scriptures revealed to the earlier prophets, and to ask their learned scholars. And the scriptures of the prophets of Bani Isra'il which are available now, despite so many distortions, contain teachings about 'tauhid' (Oneness of Allah) and condemnation of 'shirk' (associating others with Allah) even today. For example, some excerpts from the Bible are quoted below:
Teachings about Oneness in the Scriptures of the earlier prophets (علیہم السلام)
Here are two quotations from the Scriptures claimed by Jews and Christians to be the 'Pentateuch' or 'Torah':
"The Lord has shown you this, to prove to you that he alone is God and that there is no other." (Deuteronomy, 4:35)
and
"Israel, remember this! The Lord-and the Lord alone-is our God. Love the Lord your God with all your heart." (Deuteronomy, 6:4)
The scripture of Shi` ya (علیہ السلام) (known as Isaiah) says,
"I am the Lord; there is no other god. I will give you the strength you need, although you do not know me. I do this so that everyone from one end of the world to the other may know that I am the Lord and that there is no other god." (Isaiah, 45:5, 6)
The books claimed by the Christians to be the Gospels contain this statement of Sayyidna Masih (علیہ السلام) (Jesus Christ):
"Listen, Israel! The Lord our God is the only Lord. Love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength." (Mark, 12:29, Matthew 22:36)
It is narrated that once Sayyidna Masih (علیہ السلام) (Jesus Christ) said the following words during a supplication:
"And eternal life means knowing you, the only true God, and knowing Jesus Christ, whom you sent." (Yuhanna 17:3)[ 1]
[ 1] These excerpts are taken from Good News Bible, Today's English Version, Published by the Bible Societies in 1976. (Muhammad Tagi Usmani)
We sent Mūsā with Our signs to Fir’aun (Pharaoh) and his chiefs; so he said, “I am the messenger of the Lord of the worlds.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Incidents related to Sayyidna Musa (علیہ السلام) have been stated by the Qur'an at many places repeatedly, and the incidents referred to in the present verses have been described in detail in Surah Al-A` raf. The reason for reminding these incidents here is to show that the objection of the infidels of Makkah that the Holy Prophet ﷺ is not a wealthy man is not a new objection; Fir'aun had expressed the same doubt against Sayyidna Musa (علیہ السلام) and his prophethood. His contention was that being the ruler of Egypt, and owner of the palaces and rivers flowing beneath them, how could Musa (علیہ السلام) claim to be a prophet against him. But just as Fir'aun's disbelief could be of no avail to him, and he got drowned along with his people, this objection of 'kuffar' of Makkah, too, will not save them from the divine punishment in this world, or in the Hereafter.
So, when he came to them with Our signs, they at once started laughing at them.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Incidents related to Sayyidna Musa (علیہ السلام) have been stated by the Qur'an at many places repeatedly, and the incidents referred to in the present verses have been described in detail in Surah Al-A` raf. The reason for reminding these incidents here is to show that the objection of the infidels of Makkah that the Holy Prophet ﷺ is not a wealthy man is not a new objection; Fir'aun had expressed the same doubt against Sayyidna Musa (علیہ السلام) and his prophethood. His contention was that being the ruler of Egypt, and owner of the palaces and rivers flowing beneath them, how could Musa (علیہ السلام) claim to be a prophet against him. But just as Fir'aun's disbelief could be of no avail to him, and he got drowned along with his people, this objection of 'kuffar' of Makkah, too, will not save them from the divine punishment in this world, or in the Hereafter.
And We did not show them a sign, but it used to be greater than the one that preceded it. And We seized them with punishment, so that they may return.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Incidents related to Sayyidna Musa (علیہ السلام) have been stated by the Qur'an at many places repeatedly, and the incidents referred to in the present verses have been described in detail in Surah Al-A` raf. The reason for reminding these incidents here is to show that the objection of the infidels of Makkah that the Holy Prophet ﷺ is not a wealthy man is not a new objection; Fir'aun had expressed the same doubt against Sayyidna Musa (علیہ السلام) and his prophethood. His contention was that being the ruler of Egypt, and owner of the palaces and rivers flowing beneath them, how could Musa (علیہ السلام) claim to be a prophet against him. But just as Fir'aun's disbelief could be of no avail to him, and he got drowned along with his people, this objection of 'kuffar' of Makkah, too, will not save them from the divine punishment in this world, or in the Hereafter.
And they said, “O magician, pray for us to your Lord by the covenant He has made with you; we will certainly come to guidance.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Incidents related to Sayyidna Musa (علیہ السلام) have been stated by the Qur'an at many places repeatedly, and the incidents referred to in the present verses have been described in detail in Surah Al-A` raf. The reason for reminding these incidents here is to show that the objection of the infidels of Makkah that the Holy Prophet ﷺ is not a wealthy man is not a new objection; Fir'aun had expressed the same doubt against Sayyidna Musa (علیہ السلام) and his prophethood. His contention was that being the ruler of Egypt, and owner of the palaces and rivers flowing beneath them, how could Musa (علیہ السلام) claim to be a prophet against him. But just as Fir'aun's disbelief could be of no avail to him, and he got drowned along with his people, this objection of 'kuffar' of Makkah, too, will not save them from the divine punishment in this world, or in the Hereafter.
Then, once We removed the punishment from them, in no time they broke their promise.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Incidents related to Sayyidna Musa (علیہ السلام) have been stated by the Qur'an at many places repeatedly, and the incidents referred to in the present verses have been described in detail in Surah Al-A` raf. The reason for reminding these incidents here is to show that the objection of the infidels of Makkah that the Holy Prophet ﷺ is not a wealthy man is not a new objection; Fir'aun had expressed the same doubt against Sayyidna Musa (علیہ السلام) and his prophethood. His contention was that being the ruler of Egypt, and owner of the palaces and rivers flowing beneath them, how could Musa (علیہ السلام) claim to be a prophet against him. But just as Fir'aun's disbelief could be of no avail to him, and he got drowned along with his people, this objection of 'kuffar' of Makkah, too, will not save them from the divine punishment in this world, or in the Hereafter.
And Fir’aun (Pharaoh) proclaimed among his people, saying, “Does not the kingdom of Egypt belong to me, and these rivers are flowing right underneath me? Do you, then, not discern?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Incidents related to Sayyidna Musa (علیہ السلام) have been stated by the Qur'an at many places repeatedly, and the incidents referred to in the present verses have been described in detail in Surah Al-A` raf. The reason for reminding these incidents here is to show that the objection of the infidels of Makkah that the Holy Prophet ﷺ is not a wealthy man is not a new objection; Fir'aun had expressed the same doubt against Sayyidna Musa (علیہ السلام) and his prophethood. His contention was that being the ruler of Egypt, and owner of the palaces and rivers flowing beneath them, how could Musa (علیہ السلام) claim to be a prophet against him. But just as Fir'aun's disbelief could be of no avail to him, and he got drowned along with his people, this objection of 'kuffar' of Makkah, too, will not save them from the divine punishment in this world, or in the Hereafter.
Or (do you not see that) I am much better than this one (Mūsā) who is worthless and can hardly express himself?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَلَا يَكَادُ يُبِينُ (and can hardly express himself - 43:52). Although as a result of his own supplication, the stammering of Sayyidna Musa (علیہ السلام) had been removed by Allah Ta` ala, Fir'aun remembered his previous state only, and hence this aspersion. And it is possible also that by saying this, Fir'aun did not mean stammering in speech, but he meant that Sayyidna Musa (علیہ السلام) could not put forward adequate logical arguments to satisfy him, although this was nothing but a false accusation, because Sayyidna Musa (علیہ السلام) had completely overwhelmed Fir'aun through his arguments and proofs against which he had no answer. (Tafsir Kabir and Ruh-ul-Ma’ ani).
So why were the bracelets of gold not sent down to him, or (why) did the angels not come along with him as companions?”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَلَا يَكَادُ يُبِينُ (and can hardly express himself - 43:52). Although as a result of his own supplication, the stammering of Sayyidna Musa (علیہ السلام) had been removed by Allah Ta` ala, Fir'aun remembered his previous state only, and hence this aspersion. And it is possible also that by saying this, Fir'aun did not mean stammering in speech, but he meant that Sayyidna Musa (علیہ السلام) could not put forward adequate logical arguments to satisfy him, although this was nothing but a false accusation, because Sayyidna Musa (علیہ السلام) had completely overwhelmed Fir'aun through his arguments and proofs against which he had no answer. (Tafsir Kabir and Ruh-ul-Ma’ ani).
Thus he made fool of his people, and they obeyed him. Surely they were a sinful people.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
فَاسْتَخَفَّ قَوْمَهُ (Thus he made fool of his people - 43:54). According to the Arabic expression, this sentence may be translated in two ways; the translation adopted in the text above is based on one of them. The second one may be: "He (Fir'aun) easily made his people to follow him". (Ruh-u1-Ma’ ani)
So, when they provoked Our anger, We took vengeance on them, and drowned them all together,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
فَلَمَّا آسَفُونَا (So, when they provoked our anger, - 43:55). Since Allah Almighty is pure of the states of anger and sorrow, the meaning is that their behavior caused Us to decide that they should be punished. (Ruh-ul-Ma’ ani)
43:56
فَجَعَلْنٰهُمْ سَلَفًا وَّمَثَلًا لِّلْاٰخِرِیْنَ
and made them a people of the past, and an example for the later generations.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
فَلَمَّا آسَفُونَا (So, when they provoked our anger, - 43:55). Since Allah Almighty is pure of the states of anger and sorrow, the meaning is that their behavior caused Us to decide that they should be punished. (Ruh-ul-Ma’ ani)
When the example of the son of Maryam was cited, your people started at once shouting at it (in joy),
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلًا إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ (And when the example of the son of Maryam was cited, your people started at once shouting at it [ in joy ]...43:57). Exegetes have narrated three events as background of the revelation of these verses. One is that once the Holy Prophet ﷺ had addressed the tribe of Quraish and said, "0 people of Quraish! there is no good in whatever is worshipped beside Allah." The polytheists responded by saying, "The Christians worship Sayyidna ` Isa ﷺ ، although you yourself say that he was a virtuous slave of Allah, and His prophet." These verses were then revealed in reply to this objection (Qurtubi).
The second narration is that the objection of the infidels related to the following verse of the Holy Qur'an:
"Surely, you and whatever you worship other than Allah are the fuel of Jahannam." (21:98)
When this verse was revealed, 'Abdullah Ibn-uz-ziba'ra claimed that he had the proper answer to this verse which was that the Christians worship Sayyidna Masih (Isa علیہ السلام) and Jews worship Sayyidna ` Uzair (علیہ السلام) ، so will they both become fuel of Hell? Upon hearing this, the polytheists of Quraish became very joyful, and Allah then revealed the following verse of the Holy Qur'an:
"Surely, those for whom the good (news) from Us has come earlier shall be kept away from it." (21:101)
The above verses of Surah Zukhruf was also revealed in this context. (Ibn Kathir, etc.,)
The third narration is that once the pagans of Makkah expressed the absurd thought that the Holy Prophet ﷺ wanted to claim godhead for himself, so that he might be worshipped like Sayyidna ` Isa (علیہ السلام) is worshipped by the Christians; these verses were revealed in that context.
In reality, there is no conflict between these three narrations. The infidels will have said all the three things, and in reply Allah Ta` ala revealed these verses in such a comprehensive manner that took care of all the three objections. The answer to the last objection is quite clear in these verses as to those who started worshipping Sayyidna ` Isa (علیہ السلام) did not do so in obedience to any Divine command, nor had Sayyidna ` Isa (علیہ السلام) ever desired it for himself, nor does the Qur'an support it. Their misconception was based on the miraculous birth of Sayyidna ` Isa (علیہ السلام) without a father which was, according to them, a sign of his being god or a son of God. The Holy Qur'an has refuted this misconceived argument. How is it then possible that the Holy Prophet ﷺ will claim Godhead in imitation of the Christians?
The gist of the objection mentioned in the first and second narrations is essentially the same. The statement in the Qur'an that all those who are worshipped except Allah will become fuel for Hell or the statement of the Holy Prophet ﷺ that there is no good in whatever is worshipped except Allah, refer to the lifeless objects of worship, such as idols or those living beings who directed their followers towards their own worship, or who liked to be worshipped, such as shaitans, Fir'aun, Namrud, etc.. So Sayyidna ` Isa (علیہ السلام) is obviously not included in this category, since at no stage did he like to be worshipped. Christians do not worship him because of any direction having being given by Sayyidna ` Isa (علیہ السلام) ، rather they were misled and started worshipping him by deducing the wrong conclusion from his birth without a father which was a sample of Allah's power to show to the people that Allah does not need even any apparent cause or means to create something. This worship of Sayyidna ` Isa (علیہ السلام) by Christians was not only irrational, but also against his own teachings, because he had always preached 'tauhid' (Oneness of Allah); his own disgust against being worshipped simply does not allow his inclusion in the ranks of false gods.
and said, “Are Our gods better or is he?” They did not cite it (the example) but for the sake of disputation. Rather, they are a quarrelsome people.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلًا إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ (And when the example of the son of Maryam was cited, your people started at once shouting at it [ in joy ]...43:57). Exegetes have narrated three events as background of the revelation of these verses. One is that once the Holy Prophet ﷺ had addressed the tribe of Quraish and said, "0 people of Quraish! there is no good in whatever is worshipped beside Allah." The polytheists responded by saying, "The Christians worship Sayyidna ` Isa ﷺ ، although you yourself say that he was a virtuous slave of Allah, and His prophet." These verses were then revealed in reply to this objection (Qurtubi).
The second narration is that the objection of the infidels related to the following verse of the Holy Qur'an:
"Surely, you and whatever you worship other than Allah are the fuel of Jahannam." (21:98)
When this verse was revealed, 'Abdullah Ibn-uz-ziba'ra claimed that he had the proper answer to this verse which was that the Christians worship Sayyidna Masih (Isa علیہ السلام) and Jews worship Sayyidna ` Uzair (علیہ السلام) ، so will they both become fuel of Hell? Upon hearing this, the polytheists of Quraish became very joyful, and Allah then revealed the following verse of the Holy Qur'an:
"Surely, those for whom the good (news) from Us has come earlier shall be kept away from it." (21:101)
The above verses of Surah Zukhruf was also revealed in this context. (Ibn Kathir, etc.,)
The third narration is that once the pagans of Makkah expressed the absurd thought that the Holy Prophet ﷺ wanted to claim godhead for himself, so that he might be worshipped like Sayyidna ` Isa (علیہ السلام) is worshipped by the Christians; these verses were revealed in that context.
In reality, there is no conflict between these three narrations. The infidels will have said all the three things, and in reply Allah Ta` ala revealed these verses in such a comprehensive manner that took care of all the three objections. The answer to the last objection is quite clear in these verses as to those who started worshipping Sayyidna ` Isa (علیہ السلام) did not do so in obedience to any Divine command, nor had Sayyidna ` Isa (علیہ السلام) ever desired it for himself, nor does the Qur'an support it. Their misconception was based on the miraculous birth of Sayyidna ` Isa (علیہ السلام) without a father which was, according to them, a sign of his being god or a son of God. The Holy Qur'an has refuted this misconceived argument. How is it then possible that the Holy Prophet ﷺ will claim Godhead in imitation of the Christians?
The gist of the objection mentioned in the first and second narrations is essentially the same. The statement in the Qur'an that all those who are worshipped except Allah will become fuel for Hell or the statement of the Holy Prophet ﷺ that there is no good in whatever is worshipped except Allah, refer to the lifeless objects of worship, such as idols or those living beings who directed their followers towards their own worship, or who liked to be worshipped, such as shaitans, Fir'aun, Namrud, etc.. So Sayyidna ` Isa (علیہ السلام) is obviously not included in this category, since at no stage did he like to be worshipped. Christians do not worship him because of any direction having being given by Sayyidna ` Isa (علیہ السلام) ، rather they were misled and started worshipping him by deducing the wrong conclusion from his birth without a father which was a sample of Allah's power to show to the people that Allah does not need even any apparent cause or means to create something. This worship of Sayyidna ` Isa (علیہ السلام) by Christians was not only irrational, but also against his own teachings, because he had always preached 'tauhid' (Oneness of Allah); his own disgust against being worshipped simply does not allow his inclusion in the ranks of false gods.
He (‘Īsā) is no more than a servant (of Allah) whom We favoured and made an example for the children of Isrā’īl.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلًا إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ (And when the example of the son of Maryam was cited, your people started at once shouting at it [ in joy ]...43:57). Exegetes have narrated three events as background of the revelation of these verses. One is that once the Holy Prophet ﷺ had addressed the tribe of Quraish and said, "0 people of Quraish! there is no good in whatever is worshipped beside Allah." The polytheists responded by saying, "The Christians worship Sayyidna ` Isa ﷺ ، although you yourself say that he was a virtuous slave of Allah, and His prophet." These verses were then revealed in reply to this objection (Qurtubi).
The second narration is that the objection of the infidels related to the following verse of the Holy Qur'an:
"Surely, you and whatever you worship other than Allah are the fuel of Jahannam." (21:98)
When this verse was revealed, 'Abdullah Ibn-uz-ziba'ra claimed that he had the proper answer to this verse which was that the Christians worship Sayyidna Masih (Isa علیہ السلام) and Jews worship Sayyidna ` Uzair (علیہ السلام) ، so will they both become fuel of Hell? Upon hearing this, the polytheists of Quraish became very joyful, and Allah then revealed the following verse of the Holy Qur'an:
"Surely, those for whom the good (news) from Us has come earlier shall be kept away from it." (21:101)
The above verses of Surah Zukhruf was also revealed in this context. (Ibn Kathir, etc.,)
The third narration is that once the pagans of Makkah expressed the absurd thought that the Holy Prophet ﷺ wanted to claim godhead for himself, so that he might be worshipped like Sayyidna ` Isa (علیہ السلام) is worshipped by the Christians; these verses were revealed in that context.
In reality, there is no conflict between these three narrations. The infidels will have said all the three things, and in reply Allah Ta` ala revealed these verses in such a comprehensive manner that took care of all the three objections. The answer to the last objection is quite clear in these verses as to those who started worshipping Sayyidna ` Isa (علیہ السلام) did not do so in obedience to any Divine command, nor had Sayyidna ` Isa (علیہ السلام) ever desired it for himself, nor does the Qur'an support it. Their misconception was based on the miraculous birth of Sayyidna ` Isa (علیہ السلام) without a father which was, according to them, a sign of his being god or a son of God. The Holy Qur'an has refuted this misconceived argument. How is it then possible that the Holy Prophet ﷺ will claim Godhead in imitation of the Christians?
The gist of the objection mentioned in the first and second narrations is essentially the same. The statement in the Qur'an that all those who are worshipped except Allah will become fuel for Hell or the statement of the Holy Prophet ﷺ that there is no good in whatever is worshipped except Allah, refer to the lifeless objects of worship, such as idols or those living beings who directed their followers towards their own worship, or who liked to be worshipped, such as shaitans, Fir'aun, Namrud, etc.. So Sayyidna ` Isa (علیہ السلام) is obviously not included in this category, since at no stage did he like to be worshipped. Christians do not worship him because of any direction having being given by Sayyidna ` Isa (علیہ السلام) ، rather they were misled and started worshipping him by deducing the wrong conclusion from his birth without a father which was a sample of Allah's power to show to the people that Allah does not need even any apparent cause or means to create something. This worship of Sayyidna ` Isa (علیہ السلام) by Christians was not only irrational, but also against his own teachings, because he had always preached 'tauhid' (Oneness of Allah); his own disgust against being worshipped simply does not allow his inclusion in the ranks of false gods.
And if We will, We may create angels from you who succeed you on the earth.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَلَوْ نَشَاءُ لَجَعَلْنَا مِنكُم مَّلَائِكَةً فِي الْأَرْضِ يَخْلُفُونَ (and if we will, We may create angels from you who succeed you on the earth...43:60) This is in reply to the gravely mistaken conclusion drawn by Christians from the miraculous birth of Sayyidna ` Isa (علیہ السلام) without a father as a result of which they attributed godhead to him, and started worshipping him. Allah Ta ala states to controvert their argument that Sayyidna 'Isa's (علیہ السلام) birth was merely a demonstration of His power, and He has the power to do even more supernatural things like creating Sayyidna 'Adam (علیہ السلام) without father and mother. And if He wills, He may do as unprecedented things as causing angels to be born out of human beings.
And he (‘Īsā) is a source of knowledge of the Hour (the Day of Judgment); so do not be in doubt about it, and follow me. This is the straight way.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ (And he (Isa علیہ السلام) is a source of knowledge of the Hour [ the day of judgment ] - 43:61). This verse has been explained in two different ways. One is that Sayyidna ` Isa (علیہ السلام) being born without a father is a proof to the fact that Allah Almighty can create people without apparent causes. Thus resurrecting the dead is not at all difficult for Him. But most exegetes have taken this verse in another sense. According to them it means that the descent of Sayyidna ` Isa (علیہ السلام) from the sky is a sign of the Doomsday. And his coming to this world again in its last days and killing Dajjal (the Antichrist) is proved by mutawatir ahadith. Some details on this subject have already been given in the explanation of the verse (3:54-55) of Surah 'Al-` Imran, (See V, 2, pp.76 onward of this book) and in Surah Nisa' 3:54-55 (See V. 2, PP. 622 onward of this book) and some in Surah Al-Ma'idah (5:110). For more details one should refer to the author's book “ التصریح بم اتواتر فی نزول المسیح ” At-Tasrih bi ma tawatara f nuzul-il-Masih in Arabic and Masih-e-Mau’ ud ki pehchan مسیح موعود کی پہچان in Urdu.
And let not the ShaiTān (Satan) prevent you (from following this way). He is surely an open enemy for you.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ (And he (Isa علیہ السلام) is a source of knowledge of the Hour [ the day of judgment ] - 43:61). This verse has been explained in two different ways. One is that Sayyidna ` Isa (علیہ السلام) being born without a father is a proof to the fact that Allah Almighty can create people without apparent causes. Thus resurrecting the dead is not at all difficult for Him. But most exegetes have taken this verse in another sense. According to them it means that the descent of Sayyidna ` Isa (علیہ السلام) from the sky is a sign of the Doomsday. And his coming to this world again in its last days and killing Dajjal (the Antichrist) is proved by mutawatir ahadith. Some details on this subject have already been given in the explanation of the verse (3:54-55) of Surah 'Al-` Imran, (See V, 2, pp.76 onward of this book) and in Surah Nisa' 3:54-55 (See V. 2, PP. 622 onward of this book) and some in Surah Al-Ma'idah (5:110). For more details one should refer to the author's book “ التصریح بم اتواتر فی نزول المسیح ” At-Tasrih bi ma tawatara f nuzul-il-Masih in Arabic and Masih-e-Mau’ ud ki pehchan مسیح موعود کی پہچان in Urdu.
When ‘Īsā came with clear proofs, he said, “I have come to you with wisdom, and to explain to you some of those matters in which you differ. So, fear Allah, and obey me.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَلِأُبَيِّنَ لَكُم بَعْضَ الَّذِي تَخْتَلِفُونَ فِيهِ (and to explain to you some of those matters in which you differ...43:63) Since Bana Isra'il were drowned in arrogance and obstinacy, they had tampered with the Divine laws. Sayyidna ` Isa (علیہ السلام) disclosed the reality of such distortions. The words 'some matters' are used because some other matters were purely of mundane nature. He might have not felt the need to deal with those differences. (Bayan-ul-Qur an).
Surely, it is Allah who is my Lord and your Lord; so worship Him. This is the straight way.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَلِأُبَيِّنَ لَكُم بَعْضَ الَّذِي تَخْتَلِفُونَ فِيهِ (and to explain to you some of those matters in which you differ...43:63) Since Bana Isra'il were drowned in arrogance and obstinacy, they had tampered with the Divine laws. Sayyidna ` Isa (علیہ السلام) disclosed the reality of such distortions. The words 'some matters' are used because some other matters were purely of mundane nature. He might have not felt the need to deal with those differences. (Bayan-ul-Qur an).
Then different groups, out of them, fell into disagreement. Woe to the wrongdoers because of the punishment of a painful day!
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَلِأُبَيِّنَ لَكُم بَعْضَ الَّذِي تَخْتَلِفُونَ فِيهِ (and to explain to you some of those matters in which you differ...43:63) Since Bana Isra'il were drowned in arrogance and obstinacy, they had tampered with the Divine laws. Sayyidna ` Isa (علیہ السلام) disclosed the reality of such distortions. The words 'some matters' are used because some other matters were purely of mundane nature. He might have not felt the need to deal with those differences. (Bayan-ul-Qur an).
They are waiting for nothing but for the Hour to come upon them suddenly, while they would not even imagine (it).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَلِأُبَيِّنَ لَكُم بَعْضَ الَّذِي تَخْتَلِفُونَ فِيهِ (and to explain to you some of those matters in which you differ...43:63) Since Bana Isra'il were drowned in arrogance and obstinacy, they had tampered with the Divine laws. Sayyidna ` Isa (علیہ السلام) disclosed the reality of such distortions. The words 'some matters' are used because some other matters were purely of mundane nature. He might have not felt the need to deal with those differences. (Bayan-ul-Qur an).
Friends, on that day, will become enemies to one another, except the God-fearing,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The only real friendship is that which is in the sake of Allah
الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ (Friends, on that day, will become enemies to one another, except the God-fearing 43:67). This verse tells us plainly that the friendly relations in which we take so much pride in this world, and for which we don't even care about halal (permitted) and Haram (unlawful), will be of no use on the Day of judgment, rather they will turn into enmity. In this connection, Hafiz Ibn Kathir has reproduced a discourse of Sayyidna ` Ali ؓ narrated by ` Abdur Razzaq in his Musannaf and by Ibn Abi Hatim regarding two Muslim friends and two Non-Muslim friends. One of the Muslim friends died and when he was given the glad tidings of Paradise, he recollected his friend and supplicated in his favour: "0 Allah! That friend of mine used to advise me to obey You and to obey the Holy Prophet ﷺ ، he used to direct me towards virtues and to prevent me from vices, and kept on reminding me that one day I would have to meet You. So 0 Allah! Do not misguide him after me, so that he may also see the scenes of Paradise as You have shown to me, and be pleased with him, as you have been with me." In reply, it will be said to him, "Do not worry, if you know what reward I have stored for your friend, you will weep less and laugh more." Later, when the friend will also have died, both the souls will get together and Allah Ta` ala will direct them that each one of them should praise the other. Thereupon, each one of them will say about the other that he is the best brother, best companion and the best friend.
As against this, when one of the Non-Muslim friends will die, and he will be told that he will go to Hell, he will recollect his friend and will supplicate thus "0 Allah! That friend of mine used to insist upon me to disobey You and your messenger, used to direct me towards vices and used to prevent me from virtues and used to tell me that I would never meet You. So 0 Allah! Do not give him guidance after me, so that he may also see the scenes of Hell, as You have shown to me, and be displeased with him just as You have been displeased with me." Later, when the other friend will also have died, both their souls will be get together, and they will be directed to praise the other. Then each one of them will say about the other, "He is the worst brother, worst companion and worst friend. (Ibn Kathir p. 134, v.4)
Therefore the best friendship, in respect of this world as well as the Hereafter, is the one that is for the sake of Allah. Many are the merits stated in 'ahadith' for those two Muslims who love each other purely for the sake of Allah. One of these merits is that they will be in the shade of the "'Arsh" (Throne) of Allah. And 'love for the sake of Allah' means to love someone because he is a true follower of the religion prescribed by Allah. As such, it includes sincere love for teachers of religious subjects, spiritual guides, reformers, religious scholars and devotees of Allah, as well as for all the Muslims.
(to whom it will be said) “O my servants, there is no fear for you today, nor will you grieve-
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The only real friendship is that which is in the sake of Allah
الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ (Friends, on that day, will become enemies to one another, except the God-fearing 43:67). This verse tells us plainly that the friendly relations in which we take so much pride in this world, and for which we don't even care about halal (permitted) and Haram (unlawful), will be of no use on the Day of judgment, rather they will turn into enmity. In this connection, Hafiz Ibn Kathir has reproduced a discourse of Sayyidna ` Ali ؓ narrated by ` Abdur Razzaq in his Musannaf and by Ibn Abi Hatim regarding two Muslim friends and two Non-Muslim friends. One of the Muslim friends died and when he was given the glad tidings of Paradise, he recollected his friend and supplicated in his favour: "0 Allah! That friend of mine used to advise me to obey You and to obey the Holy Prophet ﷺ ، he used to direct me towards virtues and to prevent me from vices, and kept on reminding me that one day I would have to meet You. So 0 Allah! Do not misguide him after me, so that he may also see the scenes of Paradise as You have shown to me, and be pleased with him, as you have been with me." In reply, it will be said to him, "Do not worry, if you know what reward I have stored for your friend, you will weep less and laugh more." Later, when the friend will also have died, both the souls will get together and Allah Ta` ala will direct them that each one of them should praise the other. Thereupon, each one of them will say about the other that he is the best brother, best companion and the best friend.
As against this, when one of the Non-Muslim friends will die, and he will be told that he will go to Hell, he will recollect his friend and will supplicate thus "0 Allah! That friend of mine used to insist upon me to disobey You and your messenger, used to direct me towards vices and used to prevent me from virtues and used to tell me that I would never meet You. So 0 Allah! Do not give him guidance after me, so that he may also see the scenes of Hell, as You have shown to me, and be displeased with him just as You have been displeased with me." Later, when the other friend will also have died, both their souls will be get together, and they will be directed to praise the other. Then each one of them will say about the other, "He is the worst brother, worst companion and worst friend. (Ibn Kathir p. 134, v.4)
Therefore the best friendship, in respect of this world as well as the Hereafter, is the one that is for the sake of Allah. Many are the merits stated in 'ahadith' for those two Muslims who love each other purely for the sake of Allah. One of these merits is that they will be in the shade of the "'Arsh" (Throne) of Allah. And 'love for the sake of Allah' means to love someone because he is a true follower of the religion prescribed by Allah. As such, it includes sincere love for teachers of religious subjects, spiritual guides, reformers, religious scholars and devotees of Allah, as well as for all the Muslims.
-O those (servants) who believed in Our signs, and remained obedient.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The only real friendship is that which is in the sake of Allah
الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ (Friends, on that day, will become enemies to one another, except the God-fearing 43:67). This verse tells us plainly that the friendly relations in which we take so much pride in this world, and for which we don't even care about halal (permitted) and Haram (unlawful), will be of no use on the Day of judgment, rather they will turn into enmity. In this connection, Hafiz Ibn Kathir has reproduced a discourse of Sayyidna ` Ali ؓ narrated by ` Abdur Razzaq in his Musannaf and by Ibn Abi Hatim regarding two Muslim friends and two Non-Muslim friends. One of the Muslim friends died and when he was given the glad tidings of Paradise, he recollected his friend and supplicated in his favour: "0 Allah! That friend of mine used to advise me to obey You and to obey the Holy Prophet ﷺ ، he used to direct me towards virtues and to prevent me from vices, and kept on reminding me that one day I would have to meet You. So 0 Allah! Do not misguide him after me, so that he may also see the scenes of Paradise as You have shown to me, and be pleased with him, as you have been with me." In reply, it will be said to him, "Do not worry, if you know what reward I have stored for your friend, you will weep less and laugh more." Later, when the friend will also have died, both the souls will get together and Allah Ta` ala will direct them that each one of them should praise the other. Thereupon, each one of them will say about the other that he is the best brother, best companion and the best friend.
As against this, when one of the Non-Muslim friends will die, and he will be told that he will go to Hell, he will recollect his friend and will supplicate thus "0 Allah! That friend of mine used to insist upon me to disobey You and your messenger, used to direct me towards vices and used to prevent me from virtues and used to tell me that I would never meet You. So 0 Allah! Do not give him guidance after me, so that he may also see the scenes of Hell, as You have shown to me, and be displeased with him just as You have been displeased with me." Later, when the other friend will also have died, both their souls will be get together, and they will be directed to praise the other. Then each one of them will say about the other, "He is the worst brother, worst companion and worst friend. (Ibn Kathir p. 134, v.4)
Therefore the best friendship, in respect of this world as well as the Hereafter, is the one that is for the sake of Allah. Many are the merits stated in 'ahadith' for those two Muslims who love each other purely for the sake of Allah. One of these merits is that they will be in the shade of the "'Arsh" (Throne) of Allah. And 'love for the sake of Allah' means to love someone because he is a true follower of the religion prescribed by Allah. As such, it includes sincere love for teachers of religious subjects, spiritual guides, reformers, religious scholars and devotees of Allah, as well as for all the Muslims.
- Enter the Paradise, you and your spouses, showered with bliss.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The only real friendship is that which is in the sake of Allah
الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ (Friends, on that day, will become enemies to one another, except the God-fearing 43:67). This verse tells us plainly that the friendly relations in which we take so much pride in this world, and for which we don't even care about halal (permitted) and Haram (unlawful), will be of no use on the Day of judgment, rather they will turn into enmity. In this connection, Hafiz Ibn Kathir has reproduced a discourse of Sayyidna ` Ali ؓ narrated by ` Abdur Razzaq in his Musannaf and by Ibn Abi Hatim regarding two Muslim friends and two Non-Muslim friends. One of the Muslim friends died and when he was given the glad tidings of Paradise, he recollected his friend and supplicated in his favour: "0 Allah! That friend of mine used to advise me to obey You and to obey the Holy Prophet ﷺ ، he used to direct me towards virtues and to prevent me from vices, and kept on reminding me that one day I would have to meet You. So 0 Allah! Do not misguide him after me, so that he may also see the scenes of Paradise as You have shown to me, and be pleased with him, as you have been with me." In reply, it will be said to him, "Do not worry, if you know what reward I have stored for your friend, you will weep less and laugh more." Later, when the friend will also have died, both the souls will get together and Allah Ta` ala will direct them that each one of them should praise the other. Thereupon, each one of them will say about the other that he is the best brother, best companion and the best friend.
As against this, when one of the Non-Muslim friends will die, and he will be told that he will go to Hell, he will recollect his friend and will supplicate thus "0 Allah! That friend of mine used to insist upon me to disobey You and your messenger, used to direct me towards vices and used to prevent me from virtues and used to tell me that I would never meet You. So 0 Allah! Do not give him guidance after me, so that he may also see the scenes of Hell, as You have shown to me, and be displeased with him just as You have been displeased with me." Later, when the other friend will also have died, both their souls will be get together, and they will be directed to praise the other. Then each one of them will say about the other, "He is the worst brother, worst companion and worst friend. (Ibn Kathir p. 134, v.4)
Therefore the best friendship, in respect of this world as well as the Hereafter, is the one that is for the sake of Allah. Many are the merits stated in 'ahadith' for those two Muslims who love each other purely for the sake of Allah. One of these merits is that they will be in the shade of the "'Arsh" (Throne) of Allah. And 'love for the sake of Allah' means to love someone because he is a true follower of the religion prescribed by Allah. As such, it includes sincere love for teachers of religious subjects, spiritual guides, reformers, religious scholars and devotees of Allah, as well as for all the Muslims.
Circulated among them will be the bowls of gold, and glasses. And there will be whatever souls desire and that which eyes enjoy. “And you will be living in it for ever.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The only real friendship is that which is in the sake of Allah
الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ (Friends, on that day, will become enemies to one another, except the God-fearing 43:67). This verse tells us plainly that the friendly relations in which we take so much pride in this world, and for which we don't even care about halal (permitted) and Haram (unlawful), will be of no use on the Day of judgment, rather they will turn into enmity. In this connection, Hafiz Ibn Kathir has reproduced a discourse of Sayyidna ` Ali ؓ narrated by ` Abdur Razzaq in his Musannaf and by Ibn Abi Hatim regarding two Muslim friends and two Non-Muslim friends. One of the Muslim friends died and when he was given the glad tidings of Paradise, he recollected his friend and supplicated in his favour: "0 Allah! That friend of mine used to advise me to obey You and to obey the Holy Prophet ﷺ ، he used to direct me towards virtues and to prevent me from vices, and kept on reminding me that one day I would have to meet You. So 0 Allah! Do not misguide him after me, so that he may also see the scenes of Paradise as You have shown to me, and be pleased with him, as you have been with me." In reply, it will be said to him, "Do not worry, if you know what reward I have stored for your friend, you will weep less and laugh more." Later, when the friend will also have died, both the souls will get together and Allah Ta` ala will direct them that each one of them should praise the other. Thereupon, each one of them will say about the other that he is the best brother, best companion and the best friend.
As against this, when one of the Non-Muslim friends will die, and he will be told that he will go to Hell, he will recollect his friend and will supplicate thus "0 Allah! That friend of mine used to insist upon me to disobey You and your messenger, used to direct me towards vices and used to prevent me from virtues and used to tell me that I would never meet You. So 0 Allah! Do not give him guidance after me, so that he may also see the scenes of Hell, as You have shown to me, and be displeased with him just as You have been displeased with me." Later, when the other friend will also have died, both their souls will be get together, and they will be directed to praise the other. Then each one of them will say about the other, "He is the worst brother, worst companion and worst friend. (Ibn Kathir p. 134, v.4)
Therefore the best friendship, in respect of this world as well as the Hereafter, is the one that is for the sake of Allah. Many are the merits stated in 'ahadith' for those two Muslims who love each other purely for the sake of Allah. One of these merits is that they will be in the shade of the "'Arsh" (Throne) of Allah. And 'love for the sake of Allah' means to love someone because he is a true follower of the religion prescribed by Allah. As such, it includes sincere love for teachers of religious subjects, spiritual guides, reformers, religious scholars and devotees of Allah, as well as for all the Muslims.
That is the Paradise you are made to inherit because of what you used to do.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The only real friendship is that which is in the sake of Allah
الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ (Friends, on that day, will become enemies to one another, except the God-fearing 43:67). This verse tells us plainly that the friendly relations in which we take so much pride in this world, and for which we don't even care about halal (permitted) and Haram (unlawful), will be of no use on the Day of judgment, rather they will turn into enmity. In this connection, Hafiz Ibn Kathir has reproduced a discourse of Sayyidna ` Ali ؓ narrated by ` Abdur Razzaq in his Musannaf and by Ibn Abi Hatim regarding two Muslim friends and two Non-Muslim friends. One of the Muslim friends died and when he was given the glad tidings of Paradise, he recollected his friend and supplicated in his favour: "0 Allah! That friend of mine used to advise me to obey You and to obey the Holy Prophet ﷺ ، he used to direct me towards virtues and to prevent me from vices, and kept on reminding me that one day I would have to meet You. So 0 Allah! Do not misguide him after me, so that he may also see the scenes of Paradise as You have shown to me, and be pleased with him, as you have been with me." In reply, it will be said to him, "Do not worry, if you know what reward I have stored for your friend, you will weep less and laugh more." Later, when the friend will also have died, both the souls will get together and Allah Ta` ala will direct them that each one of them should praise the other. Thereupon, each one of them will say about the other that he is the best brother, best companion and the best friend.
As against this, when one of the Non-Muslim friends will die, and he will be told that he will go to Hell, he will recollect his friend and will supplicate thus "0 Allah! That friend of mine used to insist upon me to disobey You and your messenger, used to direct me towards vices and used to prevent me from virtues and used to tell me that I would never meet You. So 0 Allah! Do not give him guidance after me, so that he may also see the scenes of Hell, as You have shown to me, and be displeased with him just as You have been displeased with me." Later, when the other friend will also have died, both their souls will be get together, and they will be directed to praise the other. Then each one of them will say about the other, "He is the worst brother, worst companion and worst friend. (Ibn Kathir p. 134, v.4)
Therefore the best friendship, in respect of this world as well as the Hereafter, is the one that is for the sake of Allah. Many are the merits stated in 'ahadith' for those two Muslims who love each other purely for the sake of Allah. One of these merits is that they will be in the shade of the "'Arsh" (Throne) of Allah. And 'love for the sake of Allah' means to love someone because he is a true follower of the religion prescribed by Allah. As such, it includes sincere love for teachers of religious subjects, spiritual guides, reformers, religious scholars and devotees of Allah, as well as for all the Muslims.
For you there are fruits in abundance from which you will eat.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The only real friendship is that which is in the sake of Allah
الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ (Friends, on that day, will become enemies to one another, except the God-fearing 43:67). This verse tells us plainly that the friendly relations in which we take so much pride in this world, and for which we don't even care about halal (permitted) and Haram (unlawful), will be of no use on the Day of judgment, rather they will turn into enmity. In this connection, Hafiz Ibn Kathir has reproduced a discourse of Sayyidna ` Ali ؓ narrated by ` Abdur Razzaq in his Musannaf and by Ibn Abi Hatim regarding two Muslim friends and two Non-Muslim friends. One of the Muslim friends died and when he was given the glad tidings of Paradise, he recollected his friend and supplicated in his favour: "0 Allah! That friend of mine used to advise me to obey You and to obey the Holy Prophet ﷺ ، he used to direct me towards virtues and to prevent me from vices, and kept on reminding me that one day I would have to meet You. So 0 Allah! Do not misguide him after me, so that he may also see the scenes of Paradise as You have shown to me, and be pleased with him, as you have been with me." In reply, it will be said to him, "Do not worry, if you know what reward I have stored for your friend, you will weep less and laugh more." Later, when the friend will also have died, both the souls will get together and Allah Ta` ala will direct them that each one of them should praise the other. Thereupon, each one of them will say about the other that he is the best brother, best companion and the best friend.
As against this, when one of the Non-Muslim friends will die, and he will be told that he will go to Hell, he will recollect his friend and will supplicate thus "0 Allah! That friend of mine used to insist upon me to disobey You and your messenger, used to direct me towards vices and used to prevent me from virtues and used to tell me that I would never meet You. So 0 Allah! Do not give him guidance after me, so that he may also see the scenes of Hell, as You have shown to me, and be displeased with him just as You have been displeased with me." Later, when the other friend will also have died, both their souls will be get together, and they will be directed to praise the other. Then each one of them will say about the other, "He is the worst brother, worst companion and worst friend. (Ibn Kathir p. 134, v.4)
Therefore the best friendship, in respect of this world as well as the Hereafter, is the one that is for the sake of Allah. Many are the merits stated in 'ahadith' for those two Muslims who love each other purely for the sake of Allah. One of these merits is that they will be in the shade of the "'Arsh" (Throne) of Allah. And 'love for the sake of Allah' means to love someone because he is a true follower of the religion prescribed by Allah. As such, it includes sincere love for teachers of religious subjects, spiritual guides, reformers, religious scholars and devotees of Allah, as well as for all the Muslims.
The sinners (on the other hand) will be in the punishment of Jahannam (Hell), living there forever.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The only real friendship is that which is in the sake of Allah
الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ (Friends, on that day, will become enemies to one another, except the God-fearing 43:67). This verse tells us plainly that the friendly relations in which we take so much pride in this world, and for which we don't even care about halal (permitted) and Haram (unlawful), will be of no use on the Day of judgment, rather they will turn into enmity. In this connection, Hafiz Ibn Kathir has reproduced a discourse of Sayyidna ` Ali ؓ narrated by ` Abdur Razzaq in his Musannaf and by Ibn Abi Hatim regarding two Muslim friends and two Non-Muslim friends. One of the Muslim friends died and when he was given the glad tidings of Paradise, he recollected his friend and supplicated in his favour: "0 Allah! That friend of mine used to advise me to obey You and to obey the Holy Prophet ﷺ ، he used to direct me towards virtues and to prevent me from vices, and kept on reminding me that one day I would have to meet You. So 0 Allah! Do not misguide him after me, so that he may also see the scenes of Paradise as You have shown to me, and be pleased with him, as you have been with me." In reply, it will be said to him, "Do not worry, if you know what reward I have stored for your friend, you will weep less and laugh more." Later, when the friend will also have died, both the souls will get together and Allah Ta` ala will direct them that each one of them should praise the other. Thereupon, each one of them will say about the other that he is the best brother, best companion and the best friend.
As against this, when one of the Non-Muslim friends will die, and he will be told that he will go to Hell, he will recollect his friend and will supplicate thus "0 Allah! That friend of mine used to insist upon me to disobey You and your messenger, used to direct me towards vices and used to prevent me from virtues and used to tell me that I would never meet You. So 0 Allah! Do not give him guidance after me, so that he may also see the scenes of Hell, as You have shown to me, and be displeased with him just as You have been displeased with me." Later, when the other friend will also have died, both their souls will be get together, and they will be directed to praise the other. Then each one of them will say about the other, "He is the worst brother, worst companion and worst friend. (Ibn Kathir p. 134, v.4)
Therefore the best friendship, in respect of this world as well as the Hereafter, is the one that is for the sake of Allah. Many are the merits stated in 'ahadith' for those two Muslims who love each other purely for the sake of Allah. One of these merits is that they will be in the shade of the "'Arsh" (Throne) of Allah. And 'love for the sake of Allah' means to love someone because he is a true follower of the religion prescribed by Allah. As such, it includes sincere love for teachers of religious subjects, spiritual guides, reformers, religious scholars and devotees of Allah, as well as for all the Muslims.
43:75
لَا یُفَتَّرُ عَنْهُمْ وَهُمْ فِیْهِ مُبْلِسُوْنَ
It will not be lightened for them, and they will be there, devoid of all hopes.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The only real friendship is that which is in the sake of Allah
الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ (Friends, on that day, will become enemies to one another, except the God-fearing 43:67). This verse tells us plainly that the friendly relations in which we take so much pride in this world, and for which we don't even care about halal (permitted) and Haram (unlawful), will be of no use on the Day of judgment, rather they will turn into enmity. In this connection, Hafiz Ibn Kathir has reproduced a discourse of Sayyidna ` Ali ؓ narrated by ` Abdur Razzaq in his Musannaf and by Ibn Abi Hatim regarding two Muslim friends and two Non-Muslim friends. One of the Muslim friends died and when he was given the glad tidings of Paradise, he recollected his friend and supplicated in his favour: "0 Allah! That friend of mine used to advise me to obey You and to obey the Holy Prophet ﷺ ، he used to direct me towards virtues and to prevent me from vices, and kept on reminding me that one day I would have to meet You. So 0 Allah! Do not misguide him after me, so that he may also see the scenes of Paradise as You have shown to me, and be pleased with him, as you have been with me." In reply, it will be said to him, "Do not worry, if you know what reward I have stored for your friend, you will weep less and laugh more." Later, when the friend will also have died, both the souls will get together and Allah Ta` ala will direct them that each one of them should praise the other. Thereupon, each one of them will say about the other that he is the best brother, best companion and the best friend.
As against this, when one of the Non-Muslim friends will die, and he will be told that he will go to Hell, he will recollect his friend and will supplicate thus "0 Allah! That friend of mine used to insist upon me to disobey You and your messenger, used to direct me towards vices and used to prevent me from virtues and used to tell me that I would never meet You. So 0 Allah! Do not give him guidance after me, so that he may also see the scenes of Hell, as You have shown to me, and be displeased with him just as You have been displeased with me." Later, when the other friend will also have died, both their souls will be get together, and they will be directed to praise the other. Then each one of them will say about the other, "He is the worst brother, worst companion and worst friend. (Ibn Kathir p. 134, v.4)
Therefore the best friendship, in respect of this world as well as the Hereafter, is the one that is for the sake of Allah. Many are the merits stated in 'ahadith' for those two Muslims who love each other purely for the sake of Allah. One of these merits is that they will be in the shade of the "'Arsh" (Throne) of Allah. And 'love for the sake of Allah' means to love someone because he is a true follower of the religion prescribed by Allah. As such, it includes sincere love for teachers of religious subjects, spiritual guides, reformers, religious scholars and devotees of Allah, as well as for all the Muslims.
We did not do injustice to them, rather, they themselves were the unjust.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The only real friendship is that which is in the sake of Allah
الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ (Friends, on that day, will become enemies to one another, except the God-fearing 43:67). This verse tells us plainly that the friendly relations in which we take so much pride in this world, and for which we don't even care about halal (permitted) and Haram (unlawful), will be of no use on the Day of judgment, rather they will turn into enmity. In this connection, Hafiz Ibn Kathir has reproduced a discourse of Sayyidna ` Ali ؓ narrated by ` Abdur Razzaq in his Musannaf and by Ibn Abi Hatim regarding two Muslim friends and two Non-Muslim friends. One of the Muslim friends died and when he was given the glad tidings of Paradise, he recollected his friend and supplicated in his favour: "0 Allah! That friend of mine used to advise me to obey You and to obey the Holy Prophet ﷺ ، he used to direct me towards virtues and to prevent me from vices, and kept on reminding me that one day I would have to meet You. So 0 Allah! Do not misguide him after me, so that he may also see the scenes of Paradise as You have shown to me, and be pleased with him, as you have been with me." In reply, it will be said to him, "Do not worry, if you know what reward I have stored for your friend, you will weep less and laugh more." Later, when the friend will also have died, both the souls will get together and Allah Ta` ala will direct them that each one of them should praise the other. Thereupon, each one of them will say about the other that he is the best brother, best companion and the best friend.
As against this, when one of the Non-Muslim friends will die, and he will be told that he will go to Hell, he will recollect his friend and will supplicate thus "0 Allah! That friend of mine used to insist upon me to disobey You and your messenger, used to direct me towards vices and used to prevent me from virtues and used to tell me that I would never meet You. So 0 Allah! Do not give him guidance after me, so that he may also see the scenes of Hell, as You have shown to me, and be displeased with him just as You have been displeased with me." Later, when the other friend will also have died, both their souls will be get together, and they will be directed to praise the other. Then each one of them will say about the other, "He is the worst brother, worst companion and worst friend. (Ibn Kathir p. 134, v.4)
Therefore the best friendship, in respect of this world as well as the Hereafter, is the one that is for the sake of Allah. Many are the merits stated in 'ahadith' for those two Muslims who love each other purely for the sake of Allah. One of these merits is that they will be in the shade of the "'Arsh" (Throne) of Allah. And 'love for the sake of Allah' means to love someone because he is a true follower of the religion prescribed by Allah. As such, it includes sincere love for teachers of religious subjects, spiritual guides, reformers, religious scholars and devotees of Allah, as well as for all the Muslims.
And they will call (Mālik, the keeper of the Hell,) “O Mālik, let your Lord do away with us.” He will say, “You have to stay on.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The only real friendship is that which is in the sake of Allah
الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ (Friends, on that day, will become enemies to one another, except the God-fearing 43:67). This verse tells us plainly that the friendly relations in which we take so much pride in this world, and for which we don't even care about halal (permitted) and Haram (unlawful), will be of no use on the Day of judgment, rather they will turn into enmity. In this connection, Hafiz Ibn Kathir has reproduced a discourse of Sayyidna ` Ali ؓ narrated by ` Abdur Razzaq in his Musannaf and by Ibn Abi Hatim regarding two Muslim friends and two Non-Muslim friends. One of the Muslim friends died and when he was given the glad tidings of Paradise, he recollected his friend and supplicated in his favour: "0 Allah! That friend of mine used to advise me to obey You and to obey the Holy Prophet ﷺ ، he used to direct me towards virtues and to prevent me from vices, and kept on reminding me that one day I would have to meet You. So 0 Allah! Do not misguide him after me, so that he may also see the scenes of Paradise as You have shown to me, and be pleased with him, as you have been with me." In reply, it will be said to him, "Do not worry, if you know what reward I have stored for your friend, you will weep less and laugh more." Later, when the friend will also have died, both the souls will get together and Allah Ta` ala will direct them that each one of them should praise the other. Thereupon, each one of them will say about the other that he is the best brother, best companion and the best friend.
As against this, when one of the Non-Muslim friends will die, and he will be told that he will go to Hell, he will recollect his friend and will supplicate thus "0 Allah! That friend of mine used to insist upon me to disobey You and your messenger, used to direct me towards vices and used to prevent me from virtues and used to tell me that I would never meet You. So 0 Allah! Do not give him guidance after me, so that he may also see the scenes of Hell, as You have shown to me, and be displeased with him just as You have been displeased with me." Later, when the other friend will also have died, both their souls will be get together, and they will be directed to praise the other. Then each one of them will say about the other, "He is the worst brother, worst companion and worst friend. (Ibn Kathir p. 134, v.4)
Therefore the best friendship, in respect of this world as well as the Hereafter, is the one that is for the sake of Allah. Many are the merits stated in 'ahadith' for those two Muslims who love each other purely for the sake of Allah. One of these merits is that they will be in the shade of the "'Arsh" (Throne) of Allah. And 'love for the sake of Allah' means to love someone because he is a true follower of the religion prescribed by Allah. As such, it includes sincere love for teachers of religious subjects, spiritual guides, reformers, religious scholars and devotees of Allah, as well as for all the Muslims.
(O disbelievers,) indeed We have brought to you the truth, but it is the truth that most of you detest.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The only real friendship is that which is in the sake of Allah
الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ (Friends, on that day, will become enemies to one another, except the God-fearing 43:67). This verse tells us plainly that the friendly relations in which we take so much pride in this world, and for which we don't even care about halal (permitted) and Haram (unlawful), will be of no use on the Day of judgment, rather they will turn into enmity. In this connection, Hafiz Ibn Kathir has reproduced a discourse of Sayyidna ` Ali ؓ narrated by ` Abdur Razzaq in his Musannaf and by Ibn Abi Hatim regarding two Muslim friends and two Non-Muslim friends. One of the Muslim friends died and when he was given the glad tidings of Paradise, he recollected his friend and supplicated in his favour: "0 Allah! That friend of mine used to advise me to obey You and to obey the Holy Prophet ﷺ ، he used to direct me towards virtues and to prevent me from vices, and kept on reminding me that one day I would have to meet You. So 0 Allah! Do not misguide him after me, so that he may also see the scenes of Paradise as You have shown to me, and be pleased with him, as you have been with me." In reply, it will be said to him, "Do not worry, if you know what reward I have stored for your friend, you will weep less and laugh more." Later, when the friend will also have died, both the souls will get together and Allah Ta` ala will direct them that each one of them should praise the other. Thereupon, each one of them will say about the other that he is the best brother, best companion and the best friend.
As against this, when one of the Non-Muslim friends will die, and he will be told that he will go to Hell, he will recollect his friend and will supplicate thus "0 Allah! That friend of mine used to insist upon me to disobey You and your messenger, used to direct me towards vices and used to prevent me from virtues and used to tell me that I would never meet You. So 0 Allah! Do not give him guidance after me, so that he may also see the scenes of Hell, as You have shown to me, and be displeased with him just as You have been displeased with me." Later, when the other friend will also have died, both their souls will be get together, and they will be directed to praise the other. Then each one of them will say about the other, "He is the worst brother, worst companion and worst friend. (Ibn Kathir p. 134, v.4)
Therefore the best friendship, in respect of this world as well as the Hereafter, is the one that is for the sake of Allah. Many are the merits stated in 'ahadith' for those two Muslims who love each other purely for the sake of Allah. One of these merits is that they will be in the shade of the "'Arsh" (Throne) of Allah. And 'love for the sake of Allah' means to love someone because he is a true follower of the religion prescribed by Allah. As such, it includes sincere love for teachers of religious subjects, spiritual guides, reformers, religious scholars and devotees of Allah, as well as for all the Muslims.
43:79
اَمْ اَبْرَمُوْۤا اَمْرًا فَاِنَّا مُبْرِمُوْنَ
Is it that they have firmly resolved to do something (harmful to Our messenger)? Then, We have firmly resolved (to frustrate their plan.)
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The only real friendship is that which is in the sake of Allah
الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ (Friends, on that day, will become enemies to one another, except the God-fearing 43:67). This verse tells us plainly that the friendly relations in which we take so much pride in this world, and for which we don't even care about halal (permitted) and Haram (unlawful), will be of no use on the Day of judgment, rather they will turn into enmity. In this connection, Hafiz Ibn Kathir has reproduced a discourse of Sayyidna ` Ali ؓ narrated by ` Abdur Razzaq in his Musannaf and by Ibn Abi Hatim regarding two Muslim friends and two Non-Muslim friends. One of the Muslim friends died and when he was given the glad tidings of Paradise, he recollected his friend and supplicated in his favour: "0 Allah! That friend of mine used to advise me to obey You and to obey the Holy Prophet ﷺ ، he used to direct me towards virtues and to prevent me from vices, and kept on reminding me that one day I would have to meet You. So 0 Allah! Do not misguide him after me, so that he may also see the scenes of Paradise as You have shown to me, and be pleased with him, as you have been with me." In reply, it will be said to him, "Do not worry, if you know what reward I have stored for your friend, you will weep less and laugh more." Later, when the friend will also have died, both the souls will get together and Allah Ta` ala will direct them that each one of them should praise the other. Thereupon, each one of them will say about the other that he is the best brother, best companion and the best friend.
As against this, when one of the Non-Muslim friends will die, and he will be told that he will go to Hell, he will recollect his friend and will supplicate thus "0 Allah! That friend of mine used to insist upon me to disobey You and your messenger, used to direct me towards vices and used to prevent me from virtues and used to tell me that I would never meet You. So 0 Allah! Do not give him guidance after me, so that he may also see the scenes of Hell, as You have shown to me, and be displeased with him just as You have been displeased with me." Later, when the other friend will also have died, both their souls will be get together, and they will be directed to praise the other. Then each one of them will say about the other, "He is the worst brother, worst companion and worst friend. (Ibn Kathir p. 134, v.4)
Therefore the best friendship, in respect of this world as well as the Hereafter, is the one that is for the sake of Allah. Many are the merits stated in 'ahadith' for those two Muslims who love each other purely for the sake of Allah. One of these merits is that they will be in the shade of the "'Arsh" (Throne) of Allah. And 'love for the sake of Allah' means to love someone because he is a true follower of the religion prescribed by Allah. As such, it includes sincere love for teachers of religious subjects, spiritual guides, reformers, religious scholars and devotees of Allah, as well as for all the Muslims.
Do they think that We do not hear their secrets and their whispers? Yes of course, Our messengers (angels) are with them who record (whatever they plan).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The only real friendship is that which is in the sake of Allah
الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ (Friends, on that day, will become enemies to one another, except the God-fearing 43:67). This verse tells us plainly that the friendly relations in which we take so much pride in this world, and for which we don't even care about halal (permitted) and Haram (unlawful), will be of no use on the Day of judgment, rather they will turn into enmity. In this connection, Hafiz Ibn Kathir has reproduced a discourse of Sayyidna ` Ali ؓ narrated by ` Abdur Razzaq in his Musannaf and by Ibn Abi Hatim regarding two Muslim friends and two Non-Muslim friends. One of the Muslim friends died and when he was given the glad tidings of Paradise, he recollected his friend and supplicated in his favour: "0 Allah! That friend of mine used to advise me to obey You and to obey the Holy Prophet ﷺ ، he used to direct me towards virtues and to prevent me from vices, and kept on reminding me that one day I would have to meet You. So 0 Allah! Do not misguide him after me, so that he may also see the scenes of Paradise as You have shown to me, and be pleased with him, as you have been with me." In reply, it will be said to him, "Do not worry, if you know what reward I have stored for your friend, you will weep less and laugh more." Later, when the friend will also have died, both the souls will get together and Allah Ta` ala will direct them that each one of them should praise the other. Thereupon, each one of them will say about the other that he is the best brother, best companion and the best friend.
As against this, when one of the Non-Muslim friends will die, and he will be told that he will go to Hell, he will recollect his friend and will supplicate thus "0 Allah! That friend of mine used to insist upon me to disobey You and your messenger, used to direct me towards vices and used to prevent me from virtues and used to tell me that I would never meet You. So 0 Allah! Do not give him guidance after me, so that he may also see the scenes of Hell, as You have shown to me, and be displeased with him just as You have been displeased with me." Later, when the other friend will also have died, both their souls will be get together, and they will be directed to praise the other. Then each one of them will say about the other, "He is the worst brother, worst companion and worst friend. (Ibn Kathir p. 134, v.4)
Therefore the best friendship, in respect of this world as well as the Hereafter, is the one that is for the sake of Allah. Many are the merits stated in 'ahadith' for those two Muslims who love each other purely for the sake of Allah. One of these merits is that they will be in the shade of the "'Arsh" (Throne) of Allah. And 'love for the sake of Allah' means to love someone because he is a true follower of the religion prescribed by Allah. As such, it includes sincere love for teachers of religious subjects, spiritual guides, reformers, religious scholars and devotees of Allah, as well as for all the Muslims.
Say, “Had there been a son for the RaHmān, I would have been the first to worship.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
قُلْ إِن كَانَ لِلرَّحْمَـٰنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ (Had there been a son for the Rahman,
I would have been the first to worship - 43:81) It does not mean that, God forbid, there is any possibility of Rahman (Allah) having offspring. What is really being said is that the Holy Prophet t is not denying your beliefs due to enmity or obstinacy, but because they are illogical. If precise logical arguments could prove the existence of offspring of Allah, he would certainly have accepted it. But every intellectual argument contradicts this possibility, and therefore there is no question of accepting it. This tells us that it is lawful, rather desirable, to declare during a debate with erring people that if their claim had been proved by strong arguments, it would have been accepted, because such a manner of speech may sometimes soften the heart of the opponent and may persuade him to accept the truth.
Pure is the Lord of the heavens and the earth, the Lord of the Throne, from what they attribute (to Him).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
قُلْ إِن كَانَ لِلرَّحْمَـٰنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ (Had there been a son for the Rahman,
I would have been the first to worship - 43:81) It does not mean that, God forbid, there is any possibility of Rahman (Allah) having offspring. What is really being said is that the Holy Prophet t is not denying your beliefs due to enmity or obstinacy, but because they are illogical. If precise logical arguments could prove the existence of offspring of Allah, he would certainly have accepted it. But every intellectual argument contradicts this possibility, and therefore there is no question of accepting it. This tells us that it is lawful, rather desirable, to declare during a debate with erring people that if their claim had been proved by strong arguments, it would have been accepted, because such a manner of speech may sometimes soften the heart of the opponent and may persuade him to accept the truth.
So, let them indulge (in their fallacy) and play, until they face their Day that they are promised.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
قُلْ إِن كَانَ لِلرَّحْمَـٰنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ (Had there been a son for the Rahman,
I would have been the first to worship - 43:81) It does not mean that, God forbid, there is any possibility of Rahman (Allah) having offspring. What is really being said is that the Holy Prophet t is not denying your beliefs due to enmity or obstinacy, but because they are illogical. If precise logical arguments could prove the existence of offspring of Allah, he would certainly have accepted it. But every intellectual argument contradicts this possibility, and therefore there is no question of accepting it. This tells us that it is lawful, rather desirable, to declare during a debate with erring people that if their claim had been proved by strong arguments, it would have been accepted, because such a manner of speech may sometimes soften the heart of the opponent and may persuade him to accept the truth.
He is the One who is God to be worshipped in the sky, and God to be worshipped on the earth. And He is the Wise, the All-Knowing.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
قُلْ إِن كَانَ لِلرَّحْمَـٰنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ (Had there been a son for the Rahman,
I would have been the first to worship - 43:81) It does not mean that, God forbid, there is any possibility of Rahman (Allah) having offspring. What is really being said is that the Holy Prophet t is not denying your beliefs due to enmity or obstinacy, but because they are illogical. If precise logical arguments could prove the existence of offspring of Allah, he would certainly have accepted it. But every intellectual argument contradicts this possibility, and therefore there is no question of accepting it. This tells us that it is lawful, rather desirable, to declare during a debate with erring people that if their claim had been proved by strong arguments, it would have been accepted, because such a manner of speech may sometimes soften the heart of the opponent and may persuade him to accept the truth.
Glorious is the One to whom belongs the kingdom of the heavens and the earth and whatever lies between them. With Him is the knowledge of the Hour; and towards Him you are to be returned.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
قُلْ إِن كَانَ لِلرَّحْمَـٰنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ (Had there been a son for the Rahman,
I would have been the first to worship - 43:81) It does not mean that, God forbid, there is any possibility of Rahman (Allah) having offspring. What is really being said is that the Holy Prophet t is not denying your beliefs due to enmity or obstinacy, but because they are illogical. If precise logical arguments could prove the existence of offspring of Allah, he would certainly have accepted it. But every intellectual argument contradicts this possibility, and therefore there is no question of accepting it. This tells us that it is lawful, rather desirable, to declare during a debate with erring people that if their claim had been proved by strong arguments, it would have been accepted, because such a manner of speech may sometimes soften the heart of the opponent and may persuade him to accept the truth.
And those whom they invoke besides Him have no power to intercede; but those who bear witness to the truth, while they have knowledge (may intercede for the believers with Allah’s permission).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
قُلْ إِن كَانَ لِلرَّحْمَـٰنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ (Had there been a son for the Rahman,
I would have been the first to worship - 43:81) It does not mean that, God forbid, there is any possibility of Rahman (Allah) having offspring. What is really being said is that the Holy Prophet t is not denying your beliefs due to enmity or obstinacy, but because they are illogical. If precise logical arguments could prove the existence of offspring of Allah, he would certainly have accepted it. But every intellectual argument contradicts this possibility, and therefore there is no question of accepting it. This tells us that it is lawful, rather desirable, to declare during a debate with erring people that if their claim had been proved by strong arguments, it would have been accepted, because such a manner of speech may sometimes soften the heart of the opponent and may persuade him to accept the truth.
And if you ask them as to who has created them, they will certainly say, “Allah”. Then, to where are they driven back (by their false desires)?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
قُلْ إِن كَانَ لِلرَّحْمَـٰنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ (Had there been a son for the Rahman,
I would have been the first to worship - 43:81) It does not mean that, God forbid, there is any possibility of Rahman (Allah) having offspring. What is really being said is that the Holy Prophet t is not denying your beliefs due to enmity or obstinacy, but because they are illogical. If precise logical arguments could prove the existence of offspring of Allah, he would certainly have accepted it. But every intellectual argument contradicts this possibility, and therefore there is no question of accepting it. This tells us that it is lawful, rather desirable, to declare during a debate with erring people that if their claim had been proved by strong arguments, it would have been accepted, because such a manner of speech may sometimes soften the heart of the opponent and may persuade him to accept the truth.
And (Allah has the knowledge) of his (prophet’s) saying, “O my Lord, these are a people who do not believe.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَقِيلِهِ يَا رَبِّ إِنَّ هَـٰؤُلَاءِ قَوْمٌ لَّا يُؤْمِنُونَ (And [ Allah has the knowledge ] of His prophet's saying, "0 my Lord, these are a people who do not believe." 43:88) The point made by this sentence is that there are very serious reasons for Allah's wrath descending upon these infidels. On the one hand, there are their severe crimes themselves, and on the other when the Messenger ﷺ ، who has been sent as a "blessing for the world" and "interceder for the sinners", himself complains against them and says that these people do not believe, despite repeated good counsels given to them, it indicates that they must have agonized the Holy Prophet ﷺ to an extreme extent, otherwise "the blessing for the worlds" would not have made such a plaint merely on an ordinary hurt.
It should be noted that the present verse has been construed in different ways. The above translation is based on the construction adopted by Maulana Ashraf ` Ali Thanawi (رح) . Various other constructions are given in Ruh-ul-Ma` ani.
So, turn away from them, and say, “Salām !” (good-bye!). Then, soon they will come to know (the end of their attitude).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَقُلْ سَلَامٌ (and say, Salam [ good-bye ]. Then soon they will come to know---43:89). At the end of the Surah, the same advice has been given to the Holy Prophet t that is always given to every preacher of truth. The gist of the advice is that one may reply to the arguments and doubts of the opponents, but when they start talking ignorantly, foolishly or are involved in hurling abuses, then instead of replying in their language, one should keep quiet. And the instruction to say Salam does not mean that 'Assalamu ` alaikum" is to be said to them, because this salutation is not permissible for any non-Muslim; rather it is an idiomatic expression for parting of ways. As such, the view of those who deduce from this verse that saying "Assalamu 'alaikum" to non-Muslims is permissible does not carry much weight. (Ruh-ul-Ma’ ani).
وَقُلْ سَلَامٌ (and say, Salam [ good-bye ]. Then soon they will come to know---43:89). At the end of the Surah, the same advice has been given to the Holy Prophet t that is always given to every preacher of truth. The gist of the advice is that one may reply to the arguments and doubts of the opponents, but when they start talking ignorantly, foolishly or are involved in hurling abuses, then instead of replying in their language, one should keep quiet. And the instruction to say Salam does not mean that 'Assalamu ` alaikum" is to be said to them, because this salutation is not permissible for any non-Muslim; rather it is an idiomatic expression for parting of ways. As such, the view of those who deduce from this verse that saying "Assalamu 'alaikum" to non-Muslims is permissible does not carry much weight. (Ruh-ul-Ma’ ani).
Alhamdulillah
The Commentary on
SUrah Az-Zukhruf (The Gold)
Ends here
44:2
وَالْكِتٰبِ الْمُبِیْنِ
By the manifest Book,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The Merit of the Surah
Sayyidna Abu Hurairah رضی اللہ تعالیٰ عنہ reports that the Messenger of Allah ﷺ said that whoever recites Surah Dukhan on Friday night, his sins will have been forgiven by the morning. Sayyidna Umamah ؓ narrates that the Messenger of Allah ﷺ said anyone who recites Surah Dukhan on Friday, in the night or in the day, Allah will build for him a house in Paradise. (Qurtubi on the authority of Thalabi).
In the present set of verses, the greatness of Qur'an and some of its special features are described. وَالْكِتَابِ الْمُبِينِ "By the manifest Book". This verse refers to the Holy 'Qur'an'. In the verse Allah swears an oath by the magnificent Qur'an to state that it was revealed in a blessed and auspicious Night, the purpose of which is to awaken the unmindful human beings from their deep slumber. A similar oath was taken, in exactly the same words, at the commencement of Surah Az-Zukhruf (Chapter 43). The oath-phrase has been fully discussed there.
We have sent it down in a blessed night, (because) We had to warn (people).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
لَيْلَةٍ مُّبَارَكَةٍ 'blessed night', in verse 2 according to majority of the Commentators, refers to 'laylatul Qadr' or the 'Night of Power' which occurs in the last ten nights of the month of Ramadan. During this night Allah sends down countless blessings for his slaves/servants. It has been explicitly mentioned in Surah Al-Qadr, thus:
إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ
"We sent it (the Qur'an) down in the Night of Qadr". (97:1)
This clearly indicates that the phrase 'laylah mubarakah' (blessed night) occurring in the verse refers to the 'Night of Power'. It is narrated in a Tradition of the Prophet ﷺ that all Prophets (علیہم السلام) since the inception of man till the end, received their respective Books in the month of Ramadan on different dates. Sayyidna Qatadah ؓ reports on the authority of Sayyidna Wathilah ؓ that the Messenger of Allah ﷺ said that Prophet Ibrahim (علیہ السلام) received his Scriptures on 1st Ramadan, Torah was revealed on 6th Ramadan, Zabur was revealed on 12th Ramadan, Injil was revealed on 18th Ramadan and the Holy Qur'an was revealed on the night of 24th, that is, on 25th Ramadan. (Qurtubi).
The statement that the Qur’ an was revealed in the Night of Power’ means that it was revealed in its entirety from the Preserved Tablet to the lowest Firmament in one night of the month of Ramadan. But, it was revealed to the Prophet ﷺ gradually over a period of twenty-three years. Some scholars have expressed the opinion that the installment of the Qur'an that was destined to be revealed in a given year used to be sent down on the Night of Power from the Preserved Tablet to the Firmament of the Earth. (Qurtubi).
Some other scholars of Tafsir, like ` Ikrimah ؓ ، interpret the phrase 'laylah mubarakah' (blessed night) as referring to 'laylat-ul-bara'ah' (the Night of Immunity), that is, the 15th night of Sha` ban. But to say that the Qur'an was revealed during this night goes against the clear texts of the Qur'an: In شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ ! and in إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ we come across "The month of Ramadan is the one in which the Qur'an was revealed...(2:185) " and "We have sent it (the Qur'an) in the Night of Qadr - (97:1) ". In the presence of such clear texts, it cannot be accepted, without any strong evidence, that the Qur'an was revealed in the Night of Immunity. There are, however, certain Traditions that speak highly of this night - that it is a night of blessings and that it is a night during which Allah showers His mercy. Some versions of the Tradition use exactly the same words as the Qur'an uses in the verse to describe 'laylah mubarakah' فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ أَمْرًا مِّنْ عِندِنَا . "In that (night), every wise thing is decided (4) through a command from Us...(5) ". In interpreting this verse Sayyidna Ibn ` Abbas ؓ says that it refers to the Night of Power, in which the Qur'an was revealed. In it all matters are decreed to happen from the present Night of Power to the next, relating to all creation, their births, their deaths, their provisions and other details. Other leading authorities on Tafsir, like Sayyidna Hasan, Qatadah, Mujahid and others ؓ concur with Sayyidna Ibn ` Abbas ؓ . Mahdawi says that all matters decreed by Allah are, on this night, transferred to the angelic scribes who record the decrees of the coming year. Other texts of Qur'an and Sunnah bear testimony to the fact that Allah had decreed all matters in pre-eternity (azal) even before the creation of man. Therefore, the statement that man's destiny is decreed in this night simply means that the decrees for the whole year are handed over, in this night, to the relevant angels for implementation. (Qurtubi).
Because some versions of the Tradition state that births, deaths and sustenance are decreed in the night of immunity or 15th night of Sha'ban, some of the scholars have interpreted the phrase 'laylah mubarakah' in the current verse as referring to 'laylat-ul-bara'ah' or 'the Night of Immunity'. But this is not correct, because here the revelation of the Qur'an is mentioned first; and its revelation in the month of Ramadan is confirmed by the clear texts of the Qur'an. Some versions state that sustenance and other things are decreed in the Night of Immunity. Ibn Kathir, first of all, says this Tradition is mursal and such Tradition cannot be reliable in the presence of clear/express texts. Qadi Abu Bakr Ibn ` Arabi asserts that no authentic Tradition relating to mid-Sha'ban is available which may show that sustenance, births and deaths are determined and decreed in that night. He further rejects the idea that there is any reliable Tradition on the merit of this night. Ruh-ul-Ma` ani, however, cites a Tradition, without a chain of transmitters, narrated by Sayyidna Ibn ` Abbas ؓ in which he says that sustenance, life and death are determined in the mid-Sha'ban night, and in the Night of Power the decrees are handed over to the angels. If this Tradition is confirmed, then the two interpretations can be reconciled and synchronized. Otherwise, the express words of Qur'an and authentic Traditions relating to 'laylah mubarakah' and 'fiha yufraqu...' in the verse of Surah Dukhan فِيهَا يُفْرَقُ clearly show that they refer to the 'Night of Power'. As far as the merit of the night of mid-Sha'ban is concerned, it is a separate issue. Some Traditions do speak about it but they are weak. Therefore, Qadi Abu Bakr Ibn ` Arabi denied any merit of this night. Chains of Transmission of Traditions concerning mid-Sha'ban are all weak but, it may be suggested that, if the various ways of transmission are put together, they gain strength. Therefore, many great scholars have accepted the Traditions about mid-Sha'ban because there is room to act upon weak Traditions relating to meritorious actions. Allah knows best!
44:4
فِیْهَا یُفْرَقُ كُلُّ اَمْرٍ حَكِیْمٍ
In that (night), every wise matter is allocated
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
لَيْلَةٍ مُّبَارَكَةٍ 'blessed night', in verse 2 according to majority of the Commentators, refers to 'laylatul Qadr' or the 'Night of Power' which occurs in the last ten nights of the month of Ramadan. During this night Allah sends down countless blessings for his slaves/servants. It has been explicitly mentioned in Surah Al-Qadr, thus:
إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ
"We sent it (the Qur'an) down in the Night of Qadr". (97:1)
This clearly indicates that the phrase 'laylah mubarakah' (blessed night) occurring in the verse refers to the 'Night of Power'. It is narrated in a Tradition of the Prophet ﷺ that all Prophets (علیہم السلام) since the inception of man till the end, received their respective Books in the month of Ramadan on different dates. Sayyidna Qatadah ؓ reports on the authority of Sayyidna Wathilah ؓ that the Messenger of Allah ﷺ said that Prophet Ibrahim (علیہ السلام) received his Scriptures on 1st Ramadan, Torah was revealed on 6th Ramadan, Zabur was revealed on 12th Ramadan, Injil was revealed on 18th Ramadan and the Holy Qur'an was revealed on the night of 24th, that is, on 25th Ramadan. (Qurtubi).
The statement that the Qur’ an was revealed in the Night of Power’ means that it was revealed in its entirety from the Preserved Tablet to the lowest Firmament in one night of the month of Ramadan. But, it was revealed to the Prophet ﷺ gradually over a period of twenty-three years. Some scholars have expressed the opinion that the installment of the Qur'an that was destined to be revealed in a given year used to be sent down on the Night of Power from the Preserved Tablet to the Firmament of the Earth. (Qurtubi).
Some other scholars of Tafsir, like ` Ikrimah ؓ ، interpret the phrase 'laylah mubarakah' (blessed night) as referring to 'laylat-ul-bara'ah' (the Night of Immunity), that is, the 15th night of Sha` ban. But to say that the Qur'an was revealed during this night goes against the clear texts of the Qur'an: In شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ ! and in إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ we come across "The month of Ramadan is the one in which the Qur'an was revealed...(2:185) " and "We have sent it (the Qur'an) in the Night of Qadr - (97:1) ". In the presence of such clear texts, it cannot be accepted, without any strong evidence, that the Qur'an was revealed in the Night of Immunity. There are, however, certain Traditions that speak highly of this night - that it is a night of blessings and that it is a night during which Allah showers His mercy. Some versions of the Tradition use exactly the same words as the Qur'an uses in the verse to describe 'laylah mubarakah' فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ أَمْرًا مِّنْ عِندِنَا . "In that (night), every wise thing is decided (4) through a command from Us...(5) ". In interpreting this verse Sayyidna Ibn ` Abbas ؓ says that it refers to the Night of Power, in which the Qur'an was revealed. In it all matters are decreed to happen from the present Night of Power to the next, relating to all creation, their births, their deaths, their provisions and other details. Other leading authorities on Tafsir, like Sayyidna Hasan, Qatadah, Mujahid and others ؓ concur with Sayyidna Ibn ` Abbas ؓ . Mahdawi says that all matters decreed by Allah are, on this night, transferred to the angelic scribes who record the decrees of the coming year. Other texts of Qur'an and Sunnah bear testimony to the fact that Allah had decreed all matters in pre-eternity (azal) even before the creation of man. Therefore, the statement that man's destiny is decreed in this night simply means that the decrees for the whole year are handed over, in this night, to the relevant angels for implementation. (Qurtubi).
Because some versions of the Tradition state that births, deaths and sustenance are decreed in the night of immunity or 15th night of Sha'ban, some of the scholars have interpreted the phrase 'laylah mubarakah' in the current verse as referring to 'laylat-ul-bara'ah' or 'the Night of Immunity'. But this is not correct, because here the revelation of the Qur'an is mentioned first; and its revelation in the month of Ramadan is confirmed by the clear texts of the Qur'an. Some versions state that sustenance and other things are decreed in the Night of Immunity. Ibn Kathir, first of all, says this Tradition is mursal and such Tradition cannot be reliable in the presence of clear/express texts. Qadi Abu Bakr Ibn ` Arabi asserts that no authentic Tradition relating to mid-Sha'ban is available which may show that sustenance, births and deaths are determined and decreed in that night. He further rejects the idea that there is any reliable Tradition on the merit of this night. Ruh-ul-Ma` ani, however, cites a Tradition, without a chain of transmitters, narrated by Sayyidna Ibn ` Abbas ؓ in which he says that sustenance, life and death are determined in the mid-Sha'ban night, and in the Night of Power the decrees are handed over to the angels. If this Tradition is confirmed, then the two interpretations can be reconciled and synchronized. Otherwise, the express words of Qur'an and authentic Traditions relating to 'laylah mubarakah' and 'fiha yufraqu...' in the verse of Surah Dukhan فِيهَا يُفْرَقُ clearly show that they refer to the 'Night of Power'. As far as the merit of the night of mid-Sha'ban is concerned, it is a separate issue. Some Traditions do speak about it but they are weak. Therefore, Qadi Abu Bakr Ibn ` Arabi denied any merit of this night. Chains of Transmission of Traditions concerning mid-Sha'ban are all weak but, it may be suggested that, if the various ways of transmission are put together, they gain strength. Therefore, many great scholars have accepted the Traditions about mid-Sha'ban because there is room to act upon weak Traditions relating to meritorious actions. Allah knows best!
through a command from Us. We were to send the Messenger
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
لَيْلَةٍ مُّبَارَكَةٍ 'blessed night', in verse 2 according to majority of the Commentators, refers to 'laylatul Qadr' or the 'Night of Power' which occurs in the last ten nights of the month of Ramadan. During this night Allah sends down countless blessings for his slaves/servants. It has been explicitly mentioned in Surah Al-Qadr, thus:
إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ
"We sent it (the Qur'an) down in the Night of Qadr". (97:1)
This clearly indicates that the phrase 'laylah mubarakah' (blessed night) occurring in the verse refers to the 'Night of Power'. It is narrated in a Tradition of the Prophet ﷺ that all Prophets (علیہم السلام) since the inception of man till the end, received their respective Books in the month of Ramadan on different dates. Sayyidna Qatadah ؓ reports on the authority of Sayyidna Wathilah ؓ that the Messenger of Allah ﷺ said that Prophet Ibrahim (علیہ السلام) received his Scriptures on 1st Ramadan, Torah was revealed on 6th Ramadan, Zabur was revealed on 12th Ramadan, Injil was revealed on 18th Ramadan and the Holy Qur'an was revealed on the night of 24th, that is, on 25th Ramadan. (Qurtubi).
The statement that the Qur’ an was revealed in the Night of Power’ means that it was revealed in its entirety from the Preserved Tablet to the lowest Firmament in one night of the month of Ramadan. But, it was revealed to the Prophet ﷺ gradually over a period of twenty-three years. Some scholars have expressed the opinion that the installment of the Qur'an that was destined to be revealed in a given year used to be sent down on the Night of Power from the Preserved Tablet to the Firmament of the Earth. (Qurtubi).
Some other scholars of Tafsir, like ` Ikrimah ؓ ، interpret the phrase 'laylah mubarakah' (blessed night) as referring to 'laylat-ul-bara'ah' (the Night of Immunity), that is, the 15th night of Sha` ban. But to say that the Qur'an was revealed during this night goes against the clear texts of the Qur'an: In شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ ! and in إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ we come across "The month of Ramadan is the one in which the Qur'an was revealed...(2:185) " and "We have sent it (the Qur'an) in the Night of Qadr - (97:1) ". In the presence of such clear texts, it cannot be accepted, without any strong evidence, that the Qur'an was revealed in the Night of Immunity. There are, however, certain Traditions that speak highly of this night - that it is a night of blessings and that it is a night during which Allah showers His mercy. Some versions of the Tradition use exactly the same words as the Qur'an uses in the verse to describe 'laylah mubarakah' فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ أَمْرًا مِّنْ عِندِنَا . "In that (night), every wise thing is decided (4) through a command from Us...(5) ". In interpreting this verse Sayyidna Ibn ` Abbas ؓ says that it refers to the Night of Power, in which the Qur'an was revealed. In it all matters are decreed to happen from the present Night of Power to the next, relating to all creation, their births, their deaths, their provisions and other details. Other leading authorities on Tafsir, like Sayyidna Hasan, Qatadah, Mujahid and others ؓ concur with Sayyidna Ibn ` Abbas ؓ . Mahdawi says that all matters decreed by Allah are, on this night, transferred to the angelic scribes who record the decrees of the coming year. Other texts of Qur'an and Sunnah bear testimony to the fact that Allah had decreed all matters in pre-eternity (azal) even before the creation of man. Therefore, the statement that man's destiny is decreed in this night simply means that the decrees for the whole year are handed over, in this night, to the relevant angels for implementation. (Qurtubi).
Because some versions of the Tradition state that births, deaths and sustenance are decreed in the night of immunity or 15th night of Sha'ban, some of the scholars have interpreted the phrase 'laylah mubarakah' in the current verse as referring to 'laylat-ul-bara'ah' or 'the Night of Immunity'. But this is not correct, because here the revelation of the Qur'an is mentioned first; and its revelation in the month of Ramadan is confirmed by the clear texts of the Qur'an. Some versions state that sustenance and other things are decreed in the Night of Immunity. Ibn Kathir, first of all, says this Tradition is mursal and such Tradition cannot be reliable in the presence of clear/express texts. Qadi Abu Bakr Ibn ` Arabi asserts that no authentic Tradition relating to mid-Sha'ban is available which may show that sustenance, births and deaths are determined and decreed in that night. He further rejects the idea that there is any reliable Tradition on the merit of this night. Ruh-ul-Ma` ani, however, cites a Tradition, without a chain of transmitters, narrated by Sayyidna Ibn ` Abbas ؓ in which he says that sustenance, life and death are determined in the mid-Sha'ban night, and in the Night of Power the decrees are handed over to the angels. If this Tradition is confirmed, then the two interpretations can be reconciled and synchronized. Otherwise, the express words of Qur'an and authentic Traditions relating to 'laylah mubarakah' and 'fiha yufraqu...' in the verse of Surah Dukhan فِيهَا يُفْرَقُ clearly show that they refer to the 'Night of Power'. As far as the merit of the night of mid-Sha'ban is concerned, it is a separate issue. Some Traditions do speak about it but they are weak. Therefore, Qadi Abu Bakr Ibn ` Arabi denied any merit of this night. Chains of Transmission of Traditions concerning mid-Sha'ban are all weak but, it may be suggested that, if the various ways of transmission are put together, they gain strength. Therefore, many great scholars have accepted the Traditions about mid-Sha'ban because there is room to act upon weak Traditions relating to meritorious actions. Allah knows best!
as a mercy from your Lord, -Surely, He is the All-Hearing, the All-Knowing-
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
لَيْلَةٍ مُّبَارَكَةٍ 'blessed night', in verse 2 according to majority of the Commentators, refers to 'laylatul Qadr' or the 'Night of Power' which occurs in the last ten nights of the month of Ramadan. During this night Allah sends down countless blessings for his slaves/servants. It has been explicitly mentioned in Surah Al-Qadr, thus:
إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ
"We sent it (the Qur'an) down in the Night of Qadr". (97:1)
This clearly indicates that the phrase 'laylah mubarakah' (blessed night) occurring in the verse refers to the 'Night of Power'. It is narrated in a Tradition of the Prophet ﷺ that all Prophets (علیہم السلام) since the inception of man till the end, received their respective Books in the month of Ramadan on different dates. Sayyidna Qatadah ؓ reports on the authority of Sayyidna Wathilah ؓ that the Messenger of Allah ﷺ said that Prophet Ibrahim (علیہ السلام) received his Scriptures on 1st Ramadan, Torah was revealed on 6th Ramadan, Zabur was revealed on 12th Ramadan, Injil was revealed on 18th Ramadan and the Holy Qur'an was revealed on the night of 24th, that is, on 25th Ramadan. (Qurtubi).
The statement that the Qur’ an was revealed in the Night of Power’ means that it was revealed in its entirety from the Preserved Tablet to the lowest Firmament in one night of the month of Ramadan. But, it was revealed to the Prophet ﷺ gradually over a period of twenty-three years. Some scholars have expressed the opinion that the installment of the Qur'an that was destined to be revealed in a given year used to be sent down on the Night of Power from the Preserved Tablet to the Firmament of the Earth. (Qurtubi).
Some other scholars of Tafsir, like ` Ikrimah ؓ ، interpret the phrase 'laylah mubarakah' (blessed night) as referring to 'laylat-ul-bara'ah' (the Night of Immunity), that is, the 15th night of Sha` ban. But to say that the Qur'an was revealed during this night goes against the clear texts of the Qur'an: In شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ ! and in إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ we come across "The month of Ramadan is the one in which the Qur'an was revealed...(2:185) " and "We have sent it (the Qur'an) in the Night of Qadr - (97:1) ". In the presence of such clear texts, it cannot be accepted, without any strong evidence, that the Qur'an was revealed in the Night of Immunity. There are, however, certain Traditions that speak highly of this night - that it is a night of blessings and that it is a night during which Allah showers His mercy. Some versions of the Tradition use exactly the same words as the Qur'an uses in the verse to describe 'laylah mubarakah' فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ أَمْرًا مِّنْ عِندِنَا . "In that (night), every wise thing is decided (4) through a command from Us...(5) ". In interpreting this verse Sayyidna Ibn ` Abbas ؓ says that it refers to the Night of Power, in which the Qur'an was revealed. In it all matters are decreed to happen from the present Night of Power to the next, relating to all creation, their births, their deaths, their provisions and other details. Other leading authorities on Tafsir, like Sayyidna Hasan, Qatadah, Mujahid and others ؓ concur with Sayyidna Ibn ` Abbas ؓ . Mahdawi says that all matters decreed by Allah are, on this night, transferred to the angelic scribes who record the decrees of the coming year. Other texts of Qur'an and Sunnah bear testimony to the fact that Allah had decreed all matters in pre-eternity (azal) even before the creation of man. Therefore, the statement that man's destiny is decreed in this night simply means that the decrees for the whole year are handed over, in this night, to the relevant angels for implementation. (Qurtubi).
Because some versions of the Tradition state that births, deaths and sustenance are decreed in the night of immunity or 15th night of Sha'ban, some of the scholars have interpreted the phrase 'laylah mubarakah' in the current verse as referring to 'laylat-ul-bara'ah' or 'the Night of Immunity'. But this is not correct, because here the revelation of the Qur'an is mentioned first; and its revelation in the month of Ramadan is confirmed by the clear texts of the Qur'an. Some versions state that sustenance and other things are decreed in the Night of Immunity. Ibn Kathir, first of all, says this Tradition is mursal and such Tradition cannot be reliable in the presence of clear/express texts. Qadi Abu Bakr Ibn ` Arabi asserts that no authentic Tradition relating to mid-Sha'ban is available which may show that sustenance, births and deaths are determined and decreed in that night. He further rejects the idea that there is any reliable Tradition on the merit of this night. Ruh-ul-Ma` ani, however, cites a Tradition, without a chain of transmitters, narrated by Sayyidna Ibn ` Abbas ؓ in which he says that sustenance, life and death are determined in the mid-Sha'ban night, and in the Night of Power the decrees are handed over to the angels. If this Tradition is confirmed, then the two interpretations can be reconciled and synchronized. Otherwise, the express words of Qur'an and authentic Traditions relating to 'laylah mubarakah' and 'fiha yufraqu...' in the verse of Surah Dukhan فِيهَا يُفْرَقُ clearly show that they refer to the 'Night of Power'. As far as the merit of the night of mid-Sha'ban is concerned, it is a separate issue. Some Traditions do speak about it but they are weak. Therefore, Qadi Abu Bakr Ibn ` Arabi denied any merit of this night. Chains of Transmission of Traditions concerning mid-Sha'ban are all weak but, it may be suggested that, if the various ways of transmission are put together, they gain strength. Therefore, many great scholars have accepted the Traditions about mid-Sha'ban because there is room to act upon weak Traditions relating to meritorious actions. Allah knows best!
the Lord of the heavens and the earth and of whatever there is between them, if you are to believe.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
لَيْلَةٍ مُّبَارَكَةٍ 'blessed night', in verse 2 according to majority of the Commentators, refers to 'laylatul Qadr' or the 'Night of Power' which occurs in the last ten nights of the month of Ramadan. During this night Allah sends down countless blessings for his slaves/servants. It has been explicitly mentioned in Surah Al-Qadr, thus:
إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ
"We sent it (the Qur'an) down in the Night of Qadr". (97:1)
This clearly indicates that the phrase 'laylah mubarakah' (blessed night) occurring in the verse refers to the 'Night of Power'. It is narrated in a Tradition of the Prophet ﷺ that all Prophets (علیہم السلام) since the inception of man till the end, received their respective Books in the month of Ramadan on different dates. Sayyidna Qatadah ؓ reports on the authority of Sayyidna Wathilah ؓ that the Messenger of Allah ﷺ said that Prophet Ibrahim (علیہ السلام) received his Scriptures on 1st Ramadan, Torah was revealed on 6th Ramadan, Zabur was revealed on 12th Ramadan, Injil was revealed on 18th Ramadan and the Holy Qur'an was revealed on the night of 24th, that is, on 25th Ramadan. (Qurtubi).
The statement that the Qur’ an was revealed in the Night of Power’ means that it was revealed in its entirety from the Preserved Tablet to the lowest Firmament in one night of the month of Ramadan. But, it was revealed to the Prophet ﷺ gradually over a period of twenty-three years. Some scholars have expressed the opinion that the installment of the Qur'an that was destined to be revealed in a given year used to be sent down on the Night of Power from the Preserved Tablet to the Firmament of the Earth. (Qurtubi).
Some other scholars of Tafsir, like ` Ikrimah ؓ ، interpret the phrase 'laylah mubarakah' (blessed night) as referring to 'laylat-ul-bara'ah' (the Night of Immunity), that is, the 15th night of Sha` ban. But to say that the Qur'an was revealed during this night goes against the clear texts of the Qur'an: In شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ ! and in إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ we come across "The month of Ramadan is the one in which the Qur'an was revealed...(2:185) " and "We have sent it (the Qur'an) in the Night of Qadr - (97:1) ". In the presence of such clear texts, it cannot be accepted, without any strong evidence, that the Qur'an was revealed in the Night of Immunity. There are, however, certain Traditions that speak highly of this night - that it is a night of blessings and that it is a night during which Allah showers His mercy. Some versions of the Tradition use exactly the same words as the Qur'an uses in the verse to describe 'laylah mubarakah' فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ أَمْرًا مِّنْ عِندِنَا . "In that (night), every wise thing is decided (4) through a command from Us...(5) ". In interpreting this verse Sayyidna Ibn ` Abbas ؓ says that it refers to the Night of Power, in which the Qur'an was revealed. In it all matters are decreed to happen from the present Night of Power to the next, relating to all creation, their births, their deaths, their provisions and other details. Other leading authorities on Tafsir, like Sayyidna Hasan, Qatadah, Mujahid and others ؓ concur with Sayyidna Ibn ` Abbas ؓ . Mahdawi says that all matters decreed by Allah are, on this night, transferred to the angelic scribes who record the decrees of the coming year. Other texts of Qur'an and Sunnah bear testimony to the fact that Allah had decreed all matters in pre-eternity (azal) even before the creation of man. Therefore, the statement that man's destiny is decreed in this night simply means that the decrees for the whole year are handed over, in this night, to the relevant angels for implementation. (Qurtubi).
Because some versions of the Tradition state that births, deaths and sustenance are decreed in the night of immunity or 15th night of Sha'ban, some of the scholars have interpreted the phrase 'laylah mubarakah' in the current verse as referring to 'laylat-ul-bara'ah' or 'the Night of Immunity'. But this is not correct, because here the revelation of the Qur'an is mentioned first; and its revelation in the month of Ramadan is confirmed by the clear texts of the Qur'an. Some versions state that sustenance and other things are decreed in the Night of Immunity. Ibn Kathir, first of all, says this Tradition is mursal and such Tradition cannot be reliable in the presence of clear/express texts. Qadi Abu Bakr Ibn ` Arabi asserts that no authentic Tradition relating to mid-Sha'ban is available which may show that sustenance, births and deaths are determined and decreed in that night. He further rejects the idea that there is any reliable Tradition on the merit of this night. Ruh-ul-Ma` ani, however, cites a Tradition, without a chain of transmitters, narrated by Sayyidna Ibn ` Abbas ؓ in which he says that sustenance, life and death are determined in the mid-Sha'ban night, and in the Night of Power the decrees are handed over to the angels. If this Tradition is confirmed, then the two interpretations can be reconciled and synchronized. Otherwise, the express words of Qur'an and authentic Traditions relating to 'laylah mubarakah' and 'fiha yufraqu...' in the verse of Surah Dukhan فِيهَا يُفْرَقُ clearly show that they refer to the 'Night of Power'. As far as the merit of the night of mid-Sha'ban is concerned, it is a separate issue. Some Traditions do speak about it but they are weak. Therefore, Qadi Abu Bakr Ibn ` Arabi denied any merit of this night. Chains of Transmission of Traditions concerning mid-Sha'ban are all weak but, it may be suggested that, if the various ways of transmission are put together, they gain strength. Therefore, many great scholars have accepted the Traditions about mid-Sha'ban because there is room to act upon weak Traditions relating to meritorious actions. Allah knows best!
There is no god, but He. He gives life and brings death. He is your Lord and the Lord of your forefathers.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
لَيْلَةٍ مُّبَارَكَةٍ 'blessed night', in verse 2 according to majority of the Commentators, refers to 'laylatul Qadr' or the 'Night of Power' which occurs in the last ten nights of the month of Ramadan. During this night Allah sends down countless blessings for his slaves/servants. It has been explicitly mentioned in Surah Al-Qadr, thus:
إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ
"We sent it (the Qur'an) down in the Night of Qadr". (97:1)
This clearly indicates that the phrase 'laylah mubarakah' (blessed night) occurring in the verse refers to the 'Night of Power'. It is narrated in a Tradition of the Prophet ﷺ that all Prophets (علیہم السلام) since the inception of man till the end, received their respective Books in the month of Ramadan on different dates. Sayyidna Qatadah ؓ reports on the authority of Sayyidna Wathilah ؓ that the Messenger of Allah ﷺ said that Prophet Ibrahim (علیہ السلام) received his Scriptures on 1st Ramadan, Torah was revealed on 6th Ramadan, Zabur was revealed on 12th Ramadan, Injil was revealed on 18th Ramadan and the Holy Qur'an was revealed on the night of 24th, that is, on 25th Ramadan. (Qurtubi).
The statement that the Qur’ an was revealed in the Night of Power’ means that it was revealed in its entirety from the Preserved Tablet to the lowest Firmament in one night of the month of Ramadan. But, it was revealed to the Prophet ﷺ gradually over a period of twenty-three years. Some scholars have expressed the opinion that the installment of the Qur'an that was destined to be revealed in a given year used to be sent down on the Night of Power from the Preserved Tablet to the Firmament of the Earth. (Qurtubi).
Some other scholars of Tafsir, like ` Ikrimah ؓ ، interpret the phrase 'laylah mubarakah' (blessed night) as referring to 'laylat-ul-bara'ah' (the Night of Immunity), that is, the 15th night of Sha` ban. But to say that the Qur'an was revealed during this night goes against the clear texts of the Qur'an: In شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ ! and in إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ we come across "The month of Ramadan is the one in which the Qur'an was revealed...(2:185) " and "We have sent it (the Qur'an) in the Night of Qadr - (97:1) ". In the presence of such clear texts, it cannot be accepted, without any strong evidence, that the Qur'an was revealed in the Night of Immunity. There are, however, certain Traditions that speak highly of this night - that it is a night of blessings and that it is a night during which Allah showers His mercy. Some versions of the Tradition use exactly the same words as the Qur'an uses in the verse to describe 'laylah mubarakah' فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ أَمْرًا مِّنْ عِندِنَا . "In that (night), every wise thing is decided (4) through a command from Us...(5) ". In interpreting this verse Sayyidna Ibn ` Abbas ؓ says that it refers to the Night of Power, in which the Qur'an was revealed. In it all matters are decreed to happen from the present Night of Power to the next, relating to all creation, their births, their deaths, their provisions and other details. Other leading authorities on Tafsir, like Sayyidna Hasan, Qatadah, Mujahid and others ؓ concur with Sayyidna Ibn ` Abbas ؓ . Mahdawi says that all matters decreed by Allah are, on this night, transferred to the angelic scribes who record the decrees of the coming year. Other texts of Qur'an and Sunnah bear testimony to the fact that Allah had decreed all matters in pre-eternity (azal) even before the creation of man. Therefore, the statement that man's destiny is decreed in this night simply means that the decrees for the whole year are handed over, in this night, to the relevant angels for implementation. (Qurtubi).
Because some versions of the Tradition state that births, deaths and sustenance are decreed in the night of immunity or 15th night of Sha'ban, some of the scholars have interpreted the phrase 'laylah mubarakah' in the current verse as referring to 'laylat-ul-bara'ah' or 'the Night of Immunity'. But this is not correct, because here the revelation of the Qur'an is mentioned first; and its revelation in the month of Ramadan is confirmed by the clear texts of the Qur'an. Some versions state that sustenance and other things are decreed in the Night of Immunity. Ibn Kathir, first of all, says this Tradition is mursal and such Tradition cannot be reliable in the presence of clear/express texts. Qadi Abu Bakr Ibn ` Arabi asserts that no authentic Tradition relating to mid-Sha'ban is available which may show that sustenance, births and deaths are determined and decreed in that night. He further rejects the idea that there is any reliable Tradition on the merit of this night. Ruh-ul-Ma` ani, however, cites a Tradition, without a chain of transmitters, narrated by Sayyidna Ibn ` Abbas ؓ in which he says that sustenance, life and death are determined in the mid-Sha'ban night, and in the Night of Power the decrees are handed over to the angels. If this Tradition is confirmed, then the two interpretations can be reconciled and synchronized. Otherwise, the express words of Qur'an and authentic Traditions relating to 'laylah mubarakah' and 'fiha yufraqu...' in the verse of Surah Dukhan فِيهَا يُفْرَقُ clearly show that they refer to the 'Night of Power'. As far as the merit of the night of mid-Sha'ban is concerned, it is a separate issue. Some Traditions do speak about it but they are weak. Therefore, Qadi Abu Bakr Ibn ` Arabi denied any merit of this night. Chains of Transmission of Traditions concerning mid-Sha'ban are all weak but, it may be suggested that, if the various ways of transmission are put together, they gain strength. Therefore, many great scholars have accepted the Traditions about mid-Sha'ban because there is room to act upon weak Traditions relating to meritorious actions. Allah knows best!
44:9
بَلْ هُمْ فِیْ شَكٍّ یَّلْعَبُوْنَ
But they, being in doubt, are playing around.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
لَيْلَةٍ مُّبَارَكَةٍ 'blessed night', in verse 2 according to majority of the Commentators, refers to 'laylatul Qadr' or the 'Night of Power' which occurs in the last ten nights of the month of Ramadan. During this night Allah sends down countless blessings for his slaves/servants. It has been explicitly mentioned in Surah Al-Qadr, thus:
إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ
"We sent it (the Qur'an) down in the Night of Qadr". (97:1)
This clearly indicates that the phrase 'laylah mubarakah' (blessed night) occurring in the verse refers to the 'Night of Power'. It is narrated in a Tradition of the Prophet ﷺ that all Prophets (علیہم السلام) since the inception of man till the end, received their respective Books in the month of Ramadan on different dates. Sayyidna Qatadah ؓ reports on the authority of Sayyidna Wathilah ؓ that the Messenger of Allah ﷺ said that Prophet Ibrahim (علیہ السلام) received his Scriptures on 1st Ramadan, Torah was revealed on 6th Ramadan, Zabur was revealed on 12th Ramadan, Injil was revealed on 18th Ramadan and the Holy Qur'an was revealed on the night of 24th, that is, on 25th Ramadan. (Qurtubi).
The statement that the Qur’ an was revealed in the Night of Power’ means that it was revealed in its entirety from the Preserved Tablet to the lowest Firmament in one night of the month of Ramadan. But, it was revealed to the Prophet ﷺ gradually over a period of twenty-three years. Some scholars have expressed the opinion that the installment of the Qur'an that was destined to be revealed in a given year used to be sent down on the Night of Power from the Preserved Tablet to the Firmament of the Earth. (Qurtubi).
Some other scholars of Tafsir, like ` Ikrimah ؓ ، interpret the phrase 'laylah mubarakah' (blessed night) as referring to 'laylat-ul-bara'ah' (the Night of Immunity), that is, the 15th night of Sha` ban. But to say that the Qur'an was revealed during this night goes against the clear texts of the Qur'an: In شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ ! and in إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ we come across "The month of Ramadan is the one in which the Qur'an was revealed...(2:185) " and "We have sent it (the Qur'an) in the Night of Qadr - (97:1) ". In the presence of such clear texts, it cannot be accepted, without any strong evidence, that the Qur'an was revealed in the Night of Immunity. There are, however, certain Traditions that speak highly of this night - that it is a night of blessings and that it is a night during which Allah showers His mercy. Some versions of the Tradition use exactly the same words as the Qur'an uses in the verse to describe 'laylah mubarakah' فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ أَمْرًا مِّنْ عِندِنَا . "In that (night), every wise thing is decided (4) through a command from Us...(5) ". In interpreting this verse Sayyidna Ibn ` Abbas ؓ says that it refers to the Night of Power, in which the Qur'an was revealed. In it all matters are decreed to happen from the present Night of Power to the next, relating to all creation, their births, their deaths, their provisions and other details. Other leading authorities on Tafsir, like Sayyidna Hasan, Qatadah, Mujahid and others ؓ concur with Sayyidna Ibn ` Abbas ؓ . Mahdawi says that all matters decreed by Allah are, on this night, transferred to the angelic scribes who record the decrees of the coming year. Other texts of Qur'an and Sunnah bear testimony to the fact that Allah had decreed all matters in pre-eternity (azal) even before the creation of man. Therefore, the statement that man's destiny is decreed in this night simply means that the decrees for the whole year are handed over, in this night, to the relevant angels for implementation. (Qurtubi).
Because some versions of the Tradition state that births, deaths and sustenance are decreed in the night of immunity or 15th night of Sha'ban, some of the scholars have interpreted the phrase 'laylah mubarakah' in the current verse as referring to 'laylat-ul-bara'ah' or 'the Night of Immunity'. But this is not correct, because here the revelation of the Qur'an is mentioned first; and its revelation in the month of Ramadan is confirmed by the clear texts of the Qur'an. Some versions state that sustenance and other things are decreed in the Night of Immunity. Ibn Kathir, first of all, says this Tradition is mursal and such Tradition cannot be reliable in the presence of clear/express texts. Qadi Abu Bakr Ibn ` Arabi asserts that no authentic Tradition relating to mid-Sha'ban is available which may show that sustenance, births and deaths are determined and decreed in that night. He further rejects the idea that there is any reliable Tradition on the merit of this night. Ruh-ul-Ma` ani, however, cites a Tradition, without a chain of transmitters, narrated by Sayyidna Ibn ` Abbas ؓ in which he says that sustenance, life and death are determined in the mid-Sha'ban night, and in the Night of Power the decrees are handed over to the angels. If this Tradition is confirmed, then the two interpretations can be reconciled and synchronized. Otherwise, the express words of Qur'an and authentic Traditions relating to 'laylah mubarakah' and 'fiha yufraqu...' in the verse of Surah Dukhan فِيهَا يُفْرَقُ clearly show that they refer to the 'Night of Power'. As far as the merit of the night of mid-Sha'ban is concerned, it is a separate issue. Some Traditions do speak about it but they are weak. Therefore, Qadi Abu Bakr Ibn ` Arabi denied any merit of this night. Chains of Transmission of Traditions concerning mid-Sha'ban are all weak but, it may be suggested that, if the various ways of transmission are put together, they gain strength. Therefore, many great scholars have accepted the Traditions about mid-Sha'ban because there is room to act upon weak Traditions relating to meritorious actions. Allah knows best!
So, wait for a day when the sky will come up with a visible smoke
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
لَيْلَةٍ مُّبَارَكَةٍ 'blessed night', in verse 2 according to majority of the Commentators, refers to 'laylatul Qadr' or the 'Night of Power' which occurs in the last ten nights of the month of Ramadan. During this night Allah sends down countless blessings for his slaves/servants. It has been explicitly mentioned in Surah Al-Qadr, thus:
إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ
"We sent it (the Qur'an) down in the Night of Qadr". (97:1)
This clearly indicates that the phrase 'laylah mubarakah' (blessed night) occurring in the verse refers to the 'Night of Power'. It is narrated in a Tradition of the Prophet ﷺ that all Prophets (علیہم السلام) since the inception of man till the end, received their respective Books in the month of Ramadan on different dates. Sayyidna Qatadah ؓ reports on the authority of Sayyidna Wathilah ؓ that the Messenger of Allah ﷺ said that Prophet Ibrahim (علیہ السلام) received his Scriptures on 1st Ramadan, Torah was revealed on 6th Ramadan, Zabur was revealed on 12th Ramadan, Injil was revealed on 18th Ramadan and the Holy Qur'an was revealed on the night of 24th, that is, on 25th Ramadan. (Qurtubi).
The statement that the Qur’ an was revealed in the Night of Power’ means that it was revealed in its entirety from the Preserved Tablet to the lowest Firmament in one night of the month of Ramadan. But, it was revealed to the Prophet ﷺ gradually over a period of twenty-three years. Some scholars have expressed the opinion that the installment of the Qur'an that was destined to be revealed in a given year used to be sent down on the Night of Power from the Preserved Tablet to the Firmament of the Earth. (Qurtubi).
Some other scholars of Tafsir, like ` Ikrimah ؓ ، interpret the phrase 'laylah mubarakah' (blessed night) as referring to 'laylat-ul-bara'ah' (the Night of Immunity), that is, the 15th night of Sha` ban. But to say that the Qur'an was revealed during this night goes against the clear texts of the Qur'an: In شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ ! and in إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ we come across "The month of Ramadan is the one in which the Qur'an was revealed...(2:185) " and "We have sent it (the Qur'an) in the Night of Qadr - (97:1) ". In the presence of such clear texts, it cannot be accepted, without any strong evidence, that the Qur'an was revealed in the Night of Immunity. There are, however, certain Traditions that speak highly of this night - that it is a night of blessings and that it is a night during which Allah showers His mercy. Some versions of the Tradition use exactly the same words as the Qur'an uses in the verse to describe 'laylah mubarakah' فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ أَمْرًا مِّنْ عِندِنَا . "In that (night), every wise thing is decided (4) through a command from Us...(5) ". In interpreting this verse Sayyidna Ibn ` Abbas ؓ says that it refers to the Night of Power, in which the Qur'an was revealed. In it all matters are decreed to happen from the present Night of Power to the next, relating to all creation, their births, their deaths, their provisions and other details. Other leading authorities on Tafsir, like Sayyidna Hasan, Qatadah, Mujahid and others ؓ concur with Sayyidna Ibn ` Abbas ؓ . Mahdawi says that all matters decreed by Allah are, on this night, transferred to the angelic scribes who record the decrees of the coming year. Other texts of Qur'an and Sunnah bear testimony to the fact that Allah had decreed all matters in pre-eternity (azal) even before the creation of man. Therefore, the statement that man's destiny is decreed in this night simply means that the decrees for the whole year are handed over, in this night, to the relevant angels for implementation. (Qurtubi).
Because some versions of the Tradition state that births, deaths and sustenance are decreed in the night of immunity or 15th night of Sha'ban, some of the scholars have interpreted the phrase 'laylah mubarakah' in the current verse as referring to 'laylat-ul-bara'ah' or 'the Night of Immunity'. But this is not correct, because here the revelation of the Qur'an is mentioned first; and its revelation in the month of Ramadan is confirmed by the clear texts of the Qur'an. Some versions state that sustenance and other things are decreed in the Night of Immunity. Ibn Kathir, first of all, says this Tradition is mursal and such Tradition cannot be reliable in the presence of clear/express texts. Qadi Abu Bakr Ibn ` Arabi asserts that no authentic Tradition relating to mid-Sha'ban is available which may show that sustenance, births and deaths are determined and decreed in that night. He further rejects the idea that there is any reliable Tradition on the merit of this night. Ruh-ul-Ma` ani, however, cites a Tradition, without a chain of transmitters, narrated by Sayyidna Ibn ` Abbas ؓ in which he says that sustenance, life and death are determined in the mid-Sha'ban night, and in the Night of Power the decrees are handed over to the angels. If this Tradition is confirmed, then the two interpretations can be reconciled and synchronized. Otherwise, the express words of Qur'an and authentic Traditions relating to 'laylah mubarakah' and 'fiha yufraqu...' in the verse of Surah Dukhan فِيهَا يُفْرَقُ clearly show that they refer to the 'Night of Power'. As far as the merit of the night of mid-Sha'ban is concerned, it is a separate issue. Some Traditions do speak about it but they are weak. Therefore, Qadi Abu Bakr Ibn ` Arabi denied any merit of this night. Chains of Transmission of Traditions concerning mid-Sha'ban are all weak but, it may be suggested that, if the various ways of transmission are put together, they gain strength. Therefore, many great scholars have accepted the Traditions about mid-Sha'ban because there is room to act upon weak Traditions relating to meritorious actions. Allah knows best!
44:11
یَّغْشَی النَّاسَ ؕ هٰذَا عَذَابٌ اَلِیْمٌ
that will envelop people. This is a painful punishment.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
دُخَانٍ مُّبِينٍ...visible smoke" in verse (10) embodies a prophecy and the Prophet ﷺ was asked to watch for the Day when the sky will bring forth a manifest smoke covering the people. There are three opinions recorded about this from the Companions and their pupils.
The first view is that the smoke is one of the portents of the Day of Judgment which will occur very close to the Day of Judgment. This view is held by Sayyidna al-Murtada, Ibn ` Abbas, Ibn ` Umar, Abu Hurairah, Zaid Ibn ` Ali ؓ ، Hasan al-Basri Ibn Abi Mulaikah and others رحمۃ اللہ علیہم . This view is recorded traceably on the authority of Sayyidna Abu Said al-Khudri and Hudhaifah Ibn ` Usaid al-Ghifari ؓ which will be set out in detail later.
The second view is that this prophecy has already occurred. This refers to the event when the Quraish did not respond to Islam's call and they grew obstinate, the Apostle of Allah invoked against them that they would suffer seven years of drought and famine as it happened in the time of Prophet Y usuf علیہ السلامٍ. They became so exhausted and hungry that they were forced to eat bones and carrion. When they looked at the sky, they saw nothing but smoke or smoky haze because of their exhaustion, instead of rain-laiden clouds. This view is held by Sayyidna ` Abdullah Ibn Masud ؓ and others.
The third view is held by Sayyidna ` Abdur-Rahman al-'A'raj and others. They say that the 'smoke' refers to the 'dust' which had been stirred up to the sky, and had covered the firmament of Makkah on the day of 'the Conquest of Makkah'. (Qurtubi).
The first two views are most popular. Ibn Kathir says regarding the third view:
ھَذا القول غیرب جِدَّا بل مُنکر
"This view is gharib (unfamiliar), in fact munkar (against authentic reports) ".
The other two views are confirmed by authentic Traditions. Ruh-ul-Ma` ani supports the second view. Tafsir Bayan-ul-Qur'an prefers this view. It would appear that Ibn Kathir and Qurtubi prefer the first view. Allah knows best!
Narrations relating to the two views are as follows. It is recorded in Sahih of Muslim that Sayyidna Hudhaifah Ibn ` Usaid al-Ghifari ؓ said: "The Messenger of Allah ﷺ looked out upon us from a room while we were discussing the Hour. He said:
'The Hour will not come until you see ten signs. The rising of the sun from the west; the smoke; the beast (dabbat-ul ard); the emergence of Gog and Magog; the appearance of ` Isa son of Maryam; the Dajjal (anti-Christ); three cases of the earth collapsing - one in the east, one in the west, and one in the Arabian peninsula; and a fire that will emerge from the bottom of Aden and will drive the people - or gather the people - stopping with them when they stop to sleep at night or rest during the day."' (Ibn Kathir).
Ibn Jarir has recorded on the authority of Sayyidna Abu Malik Ash` ari ؓ that the Messenger of Allah ﷺ said: "I warn you against three things: one, the smoke which will only cause cold in a believer, but will permeate the entire body of an unbeliever so much so that it will ooze out from every pore and minute hole of the skin; the second thing is the beast (of the earth which will be of a strange/unusual type); the third thing will be Dajjal". Having cited this narration, Ibn Kathir said: "This chain of transmitters is good". Ibn Kathir has cited another narration on the same subject vide Ibn Abi Hatim on the authority of Sayyidna Abu Said al-Khudri ؓ . He also cites a narration with reference to Ibn Abi Hatim on the authority of Sayyidna al-Murtada ؓ to the following effect: "This prophecy has not yet been fulfilled. (It will happen close to the Hour). This smoke will be the cause of catarrh for the believer but it will penetrate the entire body of an unbeliever and ooze out of the tiny holes of his skin". Ibn Jarir cites a narration on the same subject on the authority of Sayyidna ` Abdullah Ibn ` Umar and Ibn ` Abbas ؓ . Ibn Kathir cites this and writes:
ھذا اسناد صحیح الٰی ابن عباس ؓ حبر الامۃ و ترجمان القراٰن وھٰکَذا قول من وافقہ من الصّحابۃ ؓ والتابِعِین رحمۃ اللہ علیہم مع الاحادیث المرفوعہ من الصحاح والحسان وغیرھما الّتی اور دوھا مما فیہ مقنع ودلالۃ ظاھرۃ علی ان الدّخان من الاٰیات المنتظرہ مع انّہ ظاھر القرآن (فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ ) وعلیٰ مافسرہ ابن مسعود انما ھو خیال رأوہ فی اعینھم من شدّد الجوع والجھد وھٰکذا قولہ تعالیٰ (يَغْشَى النَّاسَ ) او یتغشاھم و یعمھم ولو کان امراً خیالیا یخص اھل المکۃ المشرکین لما قیل فیہ یغشی الناس۔
"This chain of transmitters is authentic up to Sayyidna Ibn ` Abbas ؓ ، the scholar of the Ummah, interpreter of the Qur'an. This is the view of other Companions ؓ and their pupils who concur with Sayyidna Ibn ` Abbas ؓ ، together with prophetic Traditions - some being sahih and others hasan. They too are sufficient to prove that the 'smoke' is one of the portents of the Hour. It has not yet occurred, especially since the apparent wordings of the Qur'an bear evidence to this fact. Sayyidna ` Abdullah Ibn Mas` ud's ؓ popular interpretation of the word 'smoke' refers to an imaginary smoke/an illusion which they saw because of their intense hunger and exhaustion, but it is inconceivable that the Qur'an would use a phrase like يَغْشَى النَّاسَ 'that will envelop people ...(11) ’ because this imaginary smoke was experienced by Makkans only. The wordings of the phrase 'that will envelop people ...(11) " show that the smoke had enveloped all the people.
Earlier on, Sayyidna ` Abdullah Ibn Mas` ud's ؓ view was given as follows as recorded in the two Sahihs, Musnad of Ahmad, Tirmidhi, Nasa'i and others. Sayyidna Masruq ؓ narrates: 'We entered the mosque of Kufah at the gates of kindah - and a preacher recited the verse يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ "a day when the sky will come up with a visible smoke (44:10) " and asked the audience: "Do you know what smoke is that?" Then he said that that is the smoke which will emerge on the Day of Resurrection. It will take away the hearing and sight of the hypocrites, but for the believers it will be like having a cold. Sayyidna Masruq ؓ says, 'when we heard this we went to Sayyidna ` Abdullah Ibn Masud ؓ and told him about it. He was lying down, and he sat up with a start and said: "Allah has given to his prophet the following direction: قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ Say, "I do not demand from you any fee for it, nor am I from among those who make up things artificially" (38:86). This verse proves that it is also a part of knowledge that when a man does not know something, he should say frankly that he does not know and that the correct knowledge is with Allah.(and he should not pretend that he knows it) "Then he narrated a Hadith which interprets the meaning of the verse, thus: When the Quraish did not respond to the call of Islam and grew stubborn, the Messenger of Allah imprecated against them that they should have years like the years of drought and famine during the time of Sayyidna Yusuf (علیہ السلام) . They became so exhausted and hungry that they ate dead meat and bones. When they looked at the sky, they saw nothing but smoke.
According to another report, a man would look at the sky and he would see nothing between him and the sky except a smoky haze on account of intensity of hunger and exhaustion. In support of his argument he recited فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ "So, wait for a day when the sky will come up with a visible smoke (44:10) ". When this event took place, people came up to the Prophet of Allah ﷺ and requested him to pray to Allah to send down rain to his tribe of Mudar. Otherwise, they all will perish. So, the Holy Prophet ﷺ prayed for rain for them, and the rain came down. On that occasion the following verse was revealed إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا ۚ إِنَّكُمْ عَائِدُونَ ! We are going to remove the punishment for a while, (but) you will certainly go back (to your original position). (44:15) " As predicted, when they were granted ease or reprieve, they reverted to their former state of kufr (disbelief) and Allah revealed the following verse يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَىٰ إِنَّا مُنتَقِمُونَ " (Then,) the day We will seize (you) with the greatest seizure, We will take vengeance. (44:16) "
Sayyidna ` Abdullah Ibn Masud ؓ says that بطشہ کبریٰ "greatest seizure" refers to the battle of Badr. After reporting this incident, Sayyidna ` Abdullah Ibn Masud ؓ says that five events have already taken place:
(1) the smoke;
(2) the (defeat of the) Romans;
(3) the (splitting of the) moon;
(4) the seizure; and
(5) the lizam. (IbnKathir).
The 'smoke', according to this interpretation, refers to the drought and famine in Makkah. The defeat of the Romans was prophesied in the Surah Ar-Rum, thus: وَهُم مِّن بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ "and they, after their defeat, will be victorious." (30:3) The splitting of the moon refers to the miracle given by Allah to Prophet Muhammad t that is described in Surah -Qamar, thus: اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ "The Hour (of doom) has drawn near, and the moon has split asunder (54:1) ". The 'seizure', according to this interpretation, refers to the consequences of the pagan Quraish in the Battle of Badr. The 'lizam' refers to فَسَوْفَ يَكُونُ لِزَامًا "Now since you belied (the truth), the punishment will be inseparable from you (25:77) ", meaning the unbelievers' persistent denial of the truth will inevitably cause them torment.
A careful analysis of the verses embody several prophecies. First, the appearance of smoke on the sky and enveloping all the people. Second, that the pagans will not be able to bear the torment, so they will pray to Allah for its removal promising that they will believe. Third, they will go back on their words and break their promise. Fourth, Allah - despite their false promise - will remove the punishment for a short while in order to establish an argument against them, showing that they will not keep to their promise. Fourth, He will launch the greatest assault on them again to take revenge. According to Sayyidna ` Abdullah Ibn Mas` ud's ؓ interpretation, all the prophecies have been fulfilled. The first four prophecies were fulfilled during the period when the people of Makkah suffered a severe drought and famine until this torment was lifted. The fifth one was fulfilled on the occasion of the. Battle of Badr. But the difficulty in this interpretation is that it seems inconceivable that the express wordings of the Qur'an such as تَأْتِي السَّمَاءُ...the sky will come دُخَانٍ مُّبِينٍ a visible smoke (10) يَغْشَى النَّاسَ will envelop people ... (11) " would refer to an imaginary smoke on account of intensity of hunger. The wordings expressly refer to the distinctive smoke that would be brought forth in the open and clear sky, enshrouding all the people. But in this interpretation, there is neither visible smoke in the sky nor is it enveloping the people. The smoke was as a result of the intensity of their own exhaustion. Therefore, following the express wordings of the Qur'an, Ibn Kathir prefers to interpret the expression دُخَانٍ مُّبِينٍ "visible smoke" as referring to one of the signs/portents of the Hour. Furthermore, this interpretation is preferable because this is based on Prophetic ahadith, while the other interpretation is based merely on a saying of Sayyidna ` Abdullah Ibn Masud ؓ .
But a strong objection on the interpretation of Ibn Kathir may be raised on the basis of the verse that says, إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا ۚ إِنَّكُمْ عَائِدُونَ " (Well,) We are going to remove the punishment for a while, (but) you will certainly go back (to your original position). (44:15) ". The problem here is that on the Day of Judgment no punishment of the unbelievers will be removed. The assertion that their punishment will be removed for a few days does not appear to coincide with the interpretation that takes the 'smoke' as a sign of Qiyamah. Responding to this objection, Ibn Kathir has observed that it could have one of two meanings. For one thing, it could mean 'If We, in keeping with your request, grant you reprieve from your torment and send you back to the world, you will revert to your former state of kufr'. This may be compared to another verse on the same subject: وَلَوْ رَحِمْنَاهُمْ وَكَشَفْنَا مَا بِهِم مِّن ضُرٍّ لَّلَجُّوا فِي طُغْيَانِهِمْ يَعْمَهُونَ "And even if We have mercy on them and remove whatever distress they have, they would still persist obstinately in their rebellion, wandering blindly (23:75) ". Similarly, another verse وَلَوْ رُدُّوا لَعَادُوا لِمَا نُهُوا عَنْهُ "...And if they were sent back, they
would again go for what they were forbidden from...". (6:28)
The other meaning of کاشفوا العَذَاب "We are going to remove the punishment" could be that all the causes of punishment have been completed and the punishment is imminent, but it is postponed for a few days, as it was delayed in the case of the people of Yunus (علیہ السلام) The Qur'an says شَفْنَا عَنْهُمْ عَذَابَ "Surely We have removed from them their punishment" whereas the punishment on the people of Yunus (علیہ السلام) had not yet arrived - only the signs of punishment were visible when it was delayed, but it is described as removal of punishment.
In conclusion, if the prophecy of dukhan ('smoke' ) be taken as one of the portents of the Hour, so the phrase kashiful adhab (We are going to remove the punishment –کاشفوا العذاب) does not create any problem. In this interpretation, the phrase يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَىٰ " (Then,) the day We will seize (you) with the greatest seizure ... (44:16) " refers to the seizure of the Day of Judgment. In Sayyidna ` Abdullah Ibn Mas` ud's 'interpretation it refers to the seizure of the battle of Badr. This is correct because that too was a great seizure, but that does not necessarily mean that a greater seizure will not be made on the Day of Judgment. It is possible that the Qur'an, through these verses, is warning the unbelievers of an impending punishment. Whenever a punishment befell the enemies, the noble Companions took the verses to apply to that particular punishment. This does not negate its being one of the signs of the Hour. Ruh-ul-Ma` ani cites Sayyidna ` Abdullah Ibn Masud's ؓ narration with reference to ` Allamah Saffarini's book البحورالزاخرۃ 'al-Buhur-uz-Zakhirah', thus:
ھما دخامان مضی واحد والّذی بقی یملأ مابین السّماء والارض ولا یصیب المؤمن الا بالذکمۃ واما الکافر فیشق مسامعہ فیبعث اللہ تعالیٰ عند ذالک الرّیح الجنوب من الیمن فتقبض روح کل مؤمن ویبقیٰ شرار النّاس۔ (روح)
"Two clouds of 'dukhan or smoke' will be produced at two different times: One, in fact, has already occurred on the occasion of the famine of Makkah and the other is still going to be produced. The second smoke will fill the atmosphere between the heaven and the earth. A believer will feel it like having a cold but it will tear through all the pores of an unbeliever. At that time Allah will send southerly wind from Yemen which will take away the soul of every believer; and there shall remain only the unbelievers, the worst of people." (Ruh-ul-Ma’ ani)
The author of Ruh-ul-Ma` ani, in terms of his preferred interpretation, has expressed his suspicion on the authenticity of this narration. However, if the narration can be confirmed, then there will remain no conflict between the Tafsir of Ibn Masud ؓ and the express wordings of the Qur'an and the Prophetic ahadith. Allah, the Pure and Exalted, knows best
(Then they will say,) “O our Lord, remove from us the punishment; we will truly believe.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
دُخَانٍ مُّبِينٍ...visible smoke" in verse (10) embodies a prophecy and the Prophet ﷺ was asked to watch for the Day when the sky will bring forth a manifest smoke covering the people. There are three opinions recorded about this from the Companions and their pupils.
The first view is that the smoke is one of the portents of the Day of Judgment which will occur very close to the Day of Judgment. This view is held by Sayyidna al-Murtada, Ibn ` Abbas, Ibn ` Umar, Abu Hurairah, Zaid Ibn ` Ali ؓ ، Hasan al-Basri Ibn Abi Mulaikah and others رحمۃ اللہ علیہم . This view is recorded traceably on the authority of Sayyidna Abu Said al-Khudri and Hudhaifah Ibn ` Usaid al-Ghifari ؓ which will be set out in detail later.
The second view is that this prophecy has already occurred. This refers to the event when the Quraish did not respond to Islam's call and they grew obstinate, the Apostle of Allah invoked against them that they would suffer seven years of drought and famine as it happened in the time of Prophet Y usuf علیہ السلامٍ. They became so exhausted and hungry that they were forced to eat bones and carrion. When they looked at the sky, they saw nothing but smoke or smoky haze because of their exhaustion, instead of rain-laiden clouds. This view is held by Sayyidna ` Abdullah Ibn Masud ؓ and others.
The third view is held by Sayyidna ` Abdur-Rahman al-'A'raj and others. They say that the 'smoke' refers to the 'dust' which had been stirred up to the sky, and had covered the firmament of Makkah on the day of 'the Conquest of Makkah'. (Qurtubi).
The first two views are most popular. Ibn Kathir says regarding the third view:
ھَذا القول غیرب جِدَّا بل مُنکر
"This view is gharib (unfamiliar), in fact munkar (against authentic reports) ".
The other two views are confirmed by authentic Traditions. Ruh-ul-Ma` ani supports the second view. Tafsir Bayan-ul-Qur'an prefers this view. It would appear that Ibn Kathir and Qurtubi prefer the first view. Allah knows best!
Narrations relating to the two views are as follows. It is recorded in Sahih of Muslim that Sayyidna Hudhaifah Ibn ` Usaid al-Ghifari ؓ said: "The Messenger of Allah ﷺ looked out upon us from a room while we were discussing the Hour. He said:
'The Hour will not come until you see ten signs. The rising of the sun from the west; the smoke; the beast (dabbat-ul ard); the emergence of Gog and Magog; the appearance of ` Isa son of Maryam; the Dajjal (anti-Christ); three cases of the earth collapsing - one in the east, one in the west, and one in the Arabian peninsula; and a fire that will emerge from the bottom of Aden and will drive the people - or gather the people - stopping with them when they stop to sleep at night or rest during the day."' (Ibn Kathir).
Ibn Jarir has recorded on the authority of Sayyidna Abu Malik Ash` ari ؓ that the Messenger of Allah ﷺ said: "I warn you against three things: one, the smoke which will only cause cold in a believer, but will permeate the entire body of an unbeliever so much so that it will ooze out from every pore and minute hole of the skin; the second thing is the beast (of the earth which will be of a strange/unusual type); the third thing will be Dajjal". Having cited this narration, Ibn Kathir said: "This chain of transmitters is good". Ibn Kathir has cited another narration on the same subject vide Ibn Abi Hatim on the authority of Sayyidna Abu Said al-Khudri ؓ . He also cites a narration with reference to Ibn Abi Hatim on the authority of Sayyidna al-Murtada ؓ to the following effect: "This prophecy has not yet been fulfilled. (It will happen close to the Hour). This smoke will be the cause of catarrh for the believer but it will penetrate the entire body of an unbeliever and ooze out of the tiny holes of his skin". Ibn Jarir cites a narration on the same subject on the authority of Sayyidna ` Abdullah Ibn ` Umar and Ibn ` Abbas ؓ . Ibn Kathir cites this and writes:
ھذا اسناد صحیح الٰی ابن عباس ؓ حبر الامۃ و ترجمان القراٰن وھٰکَذا قول من وافقہ من الصّحابۃ ؓ والتابِعِین رحمۃ اللہ علیہم مع الاحادیث المرفوعہ من الصحاح والحسان وغیرھما الّتی اور دوھا مما فیہ مقنع ودلالۃ ظاھرۃ علی ان الدّخان من الاٰیات المنتظرہ مع انّہ ظاھر القرآن (فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ ) وعلیٰ مافسرہ ابن مسعود انما ھو خیال رأوہ فی اعینھم من شدّد الجوع والجھد وھٰکذا قولہ تعالیٰ (يَغْشَى النَّاسَ ) او یتغشاھم و یعمھم ولو کان امراً خیالیا یخص اھل المکۃ المشرکین لما قیل فیہ یغشی الناس۔
"This chain of transmitters is authentic up to Sayyidna Ibn ` Abbas ؓ ، the scholar of the Ummah, interpreter of the Qur'an. This is the view of other Companions ؓ and their pupils who concur with Sayyidna Ibn ` Abbas ؓ ، together with prophetic Traditions - some being sahih and others hasan. They too are sufficient to prove that the 'smoke' is one of the portents of the Hour. It has not yet occurred, especially since the apparent wordings of the Qur'an bear evidence to this fact. Sayyidna ` Abdullah Ibn Mas` ud's ؓ popular interpretation of the word 'smoke' refers to an imaginary smoke/an illusion which they saw because of their intense hunger and exhaustion, but it is inconceivable that the Qur'an would use a phrase like يَغْشَى النَّاسَ 'that will envelop people ...(11) ’ because this imaginary smoke was experienced by Makkans only. The wordings of the phrase 'that will envelop people ...(11) " show that the smoke had enveloped all the people.
Earlier on, Sayyidna ` Abdullah Ibn Mas` ud's ؓ view was given as follows as recorded in the two Sahihs, Musnad of Ahmad, Tirmidhi, Nasa'i and others. Sayyidna Masruq ؓ narrates: 'We entered the mosque of Kufah at the gates of kindah - and a preacher recited the verse يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ "a day when the sky will come up with a visible smoke (44:10) " and asked the audience: "Do you know what smoke is that?" Then he said that that is the smoke which will emerge on the Day of Resurrection. It will take away the hearing and sight of the hypocrites, but for the believers it will be like having a cold. Sayyidna Masruq ؓ says, 'when we heard this we went to Sayyidna ` Abdullah Ibn Masud ؓ and told him about it. He was lying down, and he sat up with a start and said: "Allah has given to his prophet the following direction: قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ Say, "I do not demand from you any fee for it, nor am I from among those who make up things artificially" (38:86). This verse proves that it is also a part of knowledge that when a man does not know something, he should say frankly that he does not know and that the correct knowledge is with Allah.(and he should not pretend that he knows it) "Then he narrated a Hadith which interprets the meaning of the verse, thus: When the Quraish did not respond to the call of Islam and grew stubborn, the Messenger of Allah imprecated against them that they should have years like the years of drought and famine during the time of Sayyidna Yusuf (علیہ السلام) . They became so exhausted and hungry that they ate dead meat and bones. When they looked at the sky, they saw nothing but smoke.
According to another report, a man would look at the sky and he would see nothing between him and the sky except a smoky haze on account of intensity of hunger and exhaustion. In support of his argument he recited فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ "So, wait for a day when the sky will come up with a visible smoke (44:10) ". When this event took place, people came up to the Prophet of Allah ﷺ and requested him to pray to Allah to send down rain to his tribe of Mudar. Otherwise, they all will perish. So, the Holy Prophet ﷺ prayed for rain for them, and the rain came down. On that occasion the following verse was revealed إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا ۚ إِنَّكُمْ عَائِدُونَ ! We are going to remove the punishment for a while, (but) you will certainly go back (to your original position). (44:15) " As predicted, when they were granted ease or reprieve, they reverted to their former state of kufr (disbelief) and Allah revealed the following verse يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَىٰ إِنَّا مُنتَقِمُونَ " (Then,) the day We will seize (you) with the greatest seizure, We will take vengeance. (44:16) "
Sayyidna ` Abdullah Ibn Masud ؓ says that بطشہ کبریٰ "greatest seizure" refers to the battle of Badr. After reporting this incident, Sayyidna ` Abdullah Ibn Masud ؓ says that five events have already taken place:
(1) the smoke;
(2) the (defeat of the) Romans;
(3) the (splitting of the) moon;
(4) the seizure; and
(5) the lizam. (IbnKathir).
The 'smoke', according to this interpretation, refers to the drought and famine in Makkah. The defeat of the Romans was prophesied in the Surah Ar-Rum, thus: وَهُم مِّن بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ "and they, after their defeat, will be victorious." (30:3) The splitting of the moon refers to the miracle given by Allah to Prophet Muhammad t that is described in Surah -Qamar, thus: اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ "The Hour (of doom) has drawn near, and the moon has split asunder (54:1) ". The 'seizure', according to this interpretation, refers to the consequences of the pagan Quraish in the Battle of Badr. The 'lizam' refers to فَسَوْفَ يَكُونُ لِزَامًا "Now since you belied (the truth), the punishment will be inseparable from you (25:77) ", meaning the unbelievers' persistent denial of the truth will inevitably cause them torment.
A careful analysis of the verses embody several prophecies. First, the appearance of smoke on the sky and enveloping all the people. Second, that the pagans will not be able to bear the torment, so they will pray to Allah for its removal promising that they will believe. Third, they will go back on their words and break their promise. Fourth, Allah - despite their false promise - will remove the punishment for a short while in order to establish an argument against them, showing that they will not keep to their promise. Fourth, He will launch the greatest assault on them again to take revenge. According to Sayyidna ` Abdullah Ibn Mas` ud's ؓ interpretation, all the prophecies have been fulfilled. The first four prophecies were fulfilled during the period when the people of Makkah suffered a severe drought and famine until this torment was lifted. The fifth one was fulfilled on the occasion of the. Battle of Badr. But the difficulty in this interpretation is that it seems inconceivable that the express wordings of the Qur'an such as تَأْتِي السَّمَاءُ...the sky will come دُخَانٍ مُّبِينٍ a visible smoke (10) يَغْشَى النَّاسَ will envelop people ... (11) " would refer to an imaginary smoke on account of intensity of hunger. The wordings expressly refer to the distinctive smoke that would be brought forth in the open and clear sky, enshrouding all the people. But in this interpretation, there is neither visible smoke in the sky nor is it enveloping the people. The smoke was as a result of the intensity of their own exhaustion. Therefore, following the express wordings of the Qur'an, Ibn Kathir prefers to interpret the expression دُخَانٍ مُّبِينٍ "visible smoke" as referring to one of the signs/portents of the Hour. Furthermore, this interpretation is preferable because this is based on Prophetic ahadith, while the other interpretation is based merely on a saying of Sayyidna ` Abdullah Ibn Masud ؓ .
But a strong objection on the interpretation of Ibn Kathir may be raised on the basis of the verse that says, إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا ۚ إِنَّكُمْ عَائِدُونَ " (Well,) We are going to remove the punishment for a while, (but) you will certainly go back (to your original position). (44:15) ". The problem here is that on the Day of Judgment no punishment of the unbelievers will be removed. The assertion that their punishment will be removed for a few days does not appear to coincide with the interpretation that takes the 'smoke' as a sign of Qiyamah. Responding to this objection, Ibn Kathir has observed that it could have one of two meanings. For one thing, it could mean 'If We, in keeping with your request, grant you reprieve from your torment and send you back to the world, you will revert to your former state of kufr'. This may be compared to another verse on the same subject: وَلَوْ رَحِمْنَاهُمْ وَكَشَفْنَا مَا بِهِم مِّن ضُرٍّ لَّلَجُّوا فِي طُغْيَانِهِمْ يَعْمَهُونَ "And even if We have mercy on them and remove whatever distress they have, they would still persist obstinately in their rebellion, wandering blindly (23:75) ". Similarly, another verse وَلَوْ رُدُّوا لَعَادُوا لِمَا نُهُوا عَنْهُ "...And if they were sent back, they
would again go for what they were forbidden from...". (6:28)
The other meaning of کاشفوا العَذَاب "We are going to remove the punishment" could be that all the causes of punishment have been completed and the punishment is imminent, but it is postponed for a few days, as it was delayed in the case of the people of Yunus (علیہ السلام) The Qur'an says شَفْنَا عَنْهُمْ عَذَابَ "Surely We have removed from them their punishment" whereas the punishment on the people of Yunus (علیہ السلام) had not yet arrived - only the signs of punishment were visible when it was delayed, but it is described as removal of punishment.
In conclusion, if the prophecy of dukhan ('smoke' ) be taken as one of the portents of the Hour, so the phrase kashiful adhab (We are going to remove the punishment –کاشفوا العذاب) does not create any problem. In this interpretation, the phrase يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَىٰ " (Then,) the day We will seize (you) with the greatest seizure ... (44:16) " refers to the seizure of the Day of Judgment. In Sayyidna ` Abdullah Ibn Mas` ud's 'interpretation it refers to the seizure of the battle of Badr. This is correct because that too was a great seizure, but that does not necessarily mean that a greater seizure will not be made on the Day of Judgment. It is possible that the Qur'an, through these verses, is warning the unbelievers of an impending punishment. Whenever a punishment befell the enemies, the noble Companions took the verses to apply to that particular punishment. This does not negate its being one of the signs of the Hour. Ruh-ul-Ma` ani cites Sayyidna ` Abdullah Ibn Masud's ؓ narration with reference to ` Allamah Saffarini's book البحورالزاخرۃ 'al-Buhur-uz-Zakhirah', thus:
ھما دخامان مضی واحد والّذی بقی یملأ مابین السّماء والارض ولا یصیب المؤمن الا بالذکمۃ واما الکافر فیشق مسامعہ فیبعث اللہ تعالیٰ عند ذالک الرّیح الجنوب من الیمن فتقبض روح کل مؤمن ویبقیٰ شرار النّاس۔ (روح)
"Two clouds of 'dukhan or smoke' will be produced at two different times: One, in fact, has already occurred on the occasion of the famine of Makkah and the other is still going to be produced. The second smoke will fill the atmosphere between the heaven and the earth. A believer will feel it like having a cold but it will tear through all the pores of an unbeliever. At that time Allah will send southerly wind from Yemen which will take away the soul of every believer; and there shall remain only the unbelievers, the worst of people." (Ruh-ul-Ma’ ani)
The author of Ruh-ul-Ma` ani, in terms of his preferred interpretation, has expressed his suspicion on the authenticity of this narration. However, if the narration can be confirmed, then there will remain no conflict between the Tafsir of Ibn Masud ؓ and the express wordings of the Qur'an and the Prophetic ahadith. Allah, the Pure and Exalted, knows best
How will they take lesson, while there has already come to them a messenger making things clear?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
دُخَانٍ مُّبِينٍ...visible smoke" in verse (10) embodies a prophecy and the Prophet ﷺ was asked to watch for the Day when the sky will bring forth a manifest smoke covering the people. There are three opinions recorded about this from the Companions and their pupils.
The first view is that the smoke is one of the portents of the Day of Judgment which will occur very close to the Day of Judgment. This view is held by Sayyidna al-Murtada, Ibn ` Abbas, Ibn ` Umar, Abu Hurairah, Zaid Ibn ` Ali ؓ ، Hasan al-Basri Ibn Abi Mulaikah and others رحمۃ اللہ علیہم . This view is recorded traceably on the authority of Sayyidna Abu Said al-Khudri and Hudhaifah Ibn ` Usaid al-Ghifari ؓ which will be set out in detail later.
The second view is that this prophecy has already occurred. This refers to the event when the Quraish did not respond to Islam's call and they grew obstinate, the Apostle of Allah invoked against them that they would suffer seven years of drought and famine as it happened in the time of Prophet Y usuf علیہ السلامٍ. They became so exhausted and hungry that they were forced to eat bones and carrion. When they looked at the sky, they saw nothing but smoke or smoky haze because of their exhaustion, instead of rain-laiden clouds. This view is held by Sayyidna ` Abdullah Ibn Masud ؓ and others.
The third view is held by Sayyidna ` Abdur-Rahman al-'A'raj and others. They say that the 'smoke' refers to the 'dust' which had been stirred up to the sky, and had covered the firmament of Makkah on the day of 'the Conquest of Makkah'. (Qurtubi).
The first two views are most popular. Ibn Kathir says regarding the third view:
ھَذا القول غیرب جِدَّا بل مُنکر
"This view is gharib (unfamiliar), in fact munkar (against authentic reports) ".
The other two views are confirmed by authentic Traditions. Ruh-ul-Ma` ani supports the second view. Tafsir Bayan-ul-Qur'an prefers this view. It would appear that Ibn Kathir and Qurtubi prefer the first view. Allah knows best!
Narrations relating to the two views are as follows. It is recorded in Sahih of Muslim that Sayyidna Hudhaifah Ibn ` Usaid al-Ghifari ؓ said: "The Messenger of Allah ﷺ looked out upon us from a room while we were discussing the Hour. He said:
'The Hour will not come until you see ten signs. The rising of the sun from the west; the smoke; the beast (dabbat-ul ard); the emergence of Gog and Magog; the appearance of ` Isa son of Maryam; the Dajjal (anti-Christ); three cases of the earth collapsing - one in the east, one in the west, and one in the Arabian peninsula; and a fire that will emerge from the bottom of Aden and will drive the people - or gather the people - stopping with them when they stop to sleep at night or rest during the day."' (Ibn Kathir).
Ibn Jarir has recorded on the authority of Sayyidna Abu Malik Ash` ari ؓ that the Messenger of Allah ﷺ said: "I warn you against three things: one, the smoke which will only cause cold in a believer, but will permeate the entire body of an unbeliever so much so that it will ooze out from every pore and minute hole of the skin; the second thing is the beast (of the earth which will be of a strange/unusual type); the third thing will be Dajjal". Having cited this narration, Ibn Kathir said: "This chain of transmitters is good". Ibn Kathir has cited another narration on the same subject vide Ibn Abi Hatim on the authority of Sayyidna Abu Said al-Khudri ؓ . He also cites a narration with reference to Ibn Abi Hatim on the authority of Sayyidna al-Murtada ؓ to the following effect: "This prophecy has not yet been fulfilled. (It will happen close to the Hour). This smoke will be the cause of catarrh for the believer but it will penetrate the entire body of an unbeliever and ooze out of the tiny holes of his skin". Ibn Jarir cites a narration on the same subject on the authority of Sayyidna ` Abdullah Ibn ` Umar and Ibn ` Abbas ؓ . Ibn Kathir cites this and writes:
ھذا اسناد صحیح الٰی ابن عباس ؓ حبر الامۃ و ترجمان القراٰن وھٰکَذا قول من وافقہ من الصّحابۃ ؓ والتابِعِین رحمۃ اللہ علیہم مع الاحادیث المرفوعہ من الصحاح والحسان وغیرھما الّتی اور دوھا مما فیہ مقنع ودلالۃ ظاھرۃ علی ان الدّخان من الاٰیات المنتظرہ مع انّہ ظاھر القرآن (فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ ) وعلیٰ مافسرہ ابن مسعود انما ھو خیال رأوہ فی اعینھم من شدّد الجوع والجھد وھٰکذا قولہ تعالیٰ (يَغْشَى النَّاسَ ) او یتغشاھم و یعمھم ولو کان امراً خیالیا یخص اھل المکۃ المشرکین لما قیل فیہ یغشی الناس۔
"This chain of transmitters is authentic up to Sayyidna Ibn ` Abbas ؓ ، the scholar of the Ummah, interpreter of the Qur'an. This is the view of other Companions ؓ and their pupils who concur with Sayyidna Ibn ` Abbas ؓ ، together with prophetic Traditions - some being sahih and others hasan. They too are sufficient to prove that the 'smoke' is one of the portents of the Hour. It has not yet occurred, especially since the apparent wordings of the Qur'an bear evidence to this fact. Sayyidna ` Abdullah Ibn Mas` ud's ؓ popular interpretation of the word 'smoke' refers to an imaginary smoke/an illusion which they saw because of their intense hunger and exhaustion, but it is inconceivable that the Qur'an would use a phrase like يَغْشَى النَّاسَ 'that will envelop people ...(11) ’ because this imaginary smoke was experienced by Makkans only. The wordings of the phrase 'that will envelop people ...(11) " show that the smoke had enveloped all the people.
Earlier on, Sayyidna ` Abdullah Ibn Mas` ud's ؓ view was given as follows as recorded in the two Sahihs, Musnad of Ahmad, Tirmidhi, Nasa'i and others. Sayyidna Masruq ؓ narrates: 'We entered the mosque of Kufah at the gates of kindah - and a preacher recited the verse يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ "a day when the sky will come up with a visible smoke (44:10) " and asked the audience: "Do you know what smoke is that?" Then he said that that is the smoke which will emerge on the Day of Resurrection. It will take away the hearing and sight of the hypocrites, but for the believers it will be like having a cold. Sayyidna Masruq ؓ says, 'when we heard this we went to Sayyidna ` Abdullah Ibn Masud ؓ and told him about it. He was lying down, and he sat up with a start and said: "Allah has given to his prophet the following direction: قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ Say, "I do not demand from you any fee for it, nor am I from among those who make up things artificially" (38:86). This verse proves that it is also a part of knowledge that when a man does not know something, he should say frankly that he does not know and that the correct knowledge is with Allah.(and he should not pretend that he knows it) "Then he narrated a Hadith which interprets the meaning of the verse, thus: When the Quraish did not respond to the call of Islam and grew stubborn, the Messenger of Allah imprecated against them that they should have years like the years of drought and famine during the time of Sayyidna Yusuf (علیہ السلام) . They became so exhausted and hungry that they ate dead meat and bones. When they looked at the sky, they saw nothing but smoke.
According to another report, a man would look at the sky and he would see nothing between him and the sky except a smoky haze on account of intensity of hunger and exhaustion. In support of his argument he recited فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ "So, wait for a day when the sky will come up with a visible smoke (44:10) ". When this event took place, people came up to the Prophet of Allah ﷺ and requested him to pray to Allah to send down rain to his tribe of Mudar. Otherwise, they all will perish. So, the Holy Prophet ﷺ prayed for rain for them, and the rain came down. On that occasion the following verse was revealed إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا ۚ إِنَّكُمْ عَائِدُونَ ! We are going to remove the punishment for a while, (but) you will certainly go back (to your original position). (44:15) " As predicted, when they were granted ease or reprieve, they reverted to their former state of kufr (disbelief) and Allah revealed the following verse يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَىٰ إِنَّا مُنتَقِمُونَ " (Then,) the day We will seize (you) with the greatest seizure, We will take vengeance. (44:16) "
Sayyidna ` Abdullah Ibn Masud ؓ says that بطشہ کبریٰ "greatest seizure" refers to the battle of Badr. After reporting this incident, Sayyidna ` Abdullah Ibn Masud ؓ says that five events have already taken place:
(1) the smoke;
(2) the (defeat of the) Romans;
(3) the (splitting of the) moon;
(4) the seizure; and
(5) the lizam. (IbnKathir).
The 'smoke', according to this interpretation, refers to the drought and famine in Makkah. The defeat of the Romans was prophesied in the Surah Ar-Rum, thus: وَهُم مِّن بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ "and they, after their defeat, will be victorious." (30:3) The splitting of the moon refers to the miracle given by Allah to Prophet Muhammad t that is described in Surah -Qamar, thus: اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ "The Hour (of doom) has drawn near, and the moon has split asunder (54:1) ". The 'seizure', according to this interpretation, refers to the consequences of the pagan Quraish in the Battle of Badr. The 'lizam' refers to فَسَوْفَ يَكُونُ لِزَامًا "Now since you belied (the truth), the punishment will be inseparable from you (25:77) ", meaning the unbelievers' persistent denial of the truth will inevitably cause them torment.
A careful analysis of the verses embody several prophecies. First, the appearance of smoke on the sky and enveloping all the people. Second, that the pagans will not be able to bear the torment, so they will pray to Allah for its removal promising that they will believe. Third, they will go back on their words and break their promise. Fourth, Allah - despite their false promise - will remove the punishment for a short while in order to establish an argument against them, showing that they will not keep to their promise. Fourth, He will launch the greatest assault on them again to take revenge. According to Sayyidna ` Abdullah Ibn Mas` ud's ؓ interpretation, all the prophecies have been fulfilled. The first four prophecies were fulfilled during the period when the people of Makkah suffered a severe drought and famine until this torment was lifted. The fifth one was fulfilled on the occasion of the. Battle of Badr. But the difficulty in this interpretation is that it seems inconceivable that the express wordings of the Qur'an such as تَأْتِي السَّمَاءُ...the sky will come دُخَانٍ مُّبِينٍ a visible smoke (10) يَغْشَى النَّاسَ will envelop people ... (11) " would refer to an imaginary smoke on account of intensity of hunger. The wordings expressly refer to the distinctive smoke that would be brought forth in the open and clear sky, enshrouding all the people. But in this interpretation, there is neither visible smoke in the sky nor is it enveloping the people. The smoke was as a result of the intensity of their own exhaustion. Therefore, following the express wordings of the Qur'an, Ibn Kathir prefers to interpret the expression دُخَانٍ مُّبِينٍ "visible smoke" as referring to one of the signs/portents of the Hour. Furthermore, this interpretation is preferable because this is based on Prophetic ahadith, while the other interpretation is based merely on a saying of Sayyidna ` Abdullah Ibn Masud ؓ .
But a strong objection on the interpretation of Ibn Kathir may be raised on the basis of the verse that says, إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا ۚ إِنَّكُمْ عَائِدُونَ " (Well,) We are going to remove the punishment for a while, (but) you will certainly go back (to your original position). (44:15) ". The problem here is that on the Day of Judgment no punishment of the unbelievers will be removed. The assertion that their punishment will be removed for a few days does not appear to coincide with the interpretation that takes the 'smoke' as a sign of Qiyamah. Responding to this objection, Ibn Kathir has observed that it could have one of two meanings. For one thing, it could mean 'If We, in keeping with your request, grant you reprieve from your torment and send you back to the world, you will revert to your former state of kufr'. This may be compared to another verse on the same subject: وَلَوْ رَحِمْنَاهُمْ وَكَشَفْنَا مَا بِهِم مِّن ضُرٍّ لَّلَجُّوا فِي طُغْيَانِهِمْ يَعْمَهُونَ "And even if We have mercy on them and remove whatever distress they have, they would still persist obstinately in their rebellion, wandering blindly (23:75) ". Similarly, another verse وَلَوْ رُدُّوا لَعَادُوا لِمَا نُهُوا عَنْهُ "...And if they were sent back, they
would again go for what they were forbidden from...". (6:28)
The other meaning of کاشفوا العَذَاب "We are going to remove the punishment" could be that all the causes of punishment have been completed and the punishment is imminent, but it is postponed for a few days, as it was delayed in the case of the people of Yunus (علیہ السلام) The Qur'an says شَفْنَا عَنْهُمْ عَذَابَ "Surely We have removed from them their punishment" whereas the punishment on the people of Yunus (علیہ السلام) had not yet arrived - only the signs of punishment were visible when it was delayed, but it is described as removal of punishment.
In conclusion, if the prophecy of dukhan ('smoke' ) be taken as one of the portents of the Hour, so the phrase kashiful adhab (We are going to remove the punishment –کاشفوا العذاب) does not create any problem. In this interpretation, the phrase يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَىٰ " (Then,) the day We will seize (you) with the greatest seizure ... (44:16) " refers to the seizure of the Day of Judgment. In Sayyidna ` Abdullah Ibn Mas` ud's 'interpretation it refers to the seizure of the battle of Badr. This is correct because that too was a great seizure, but that does not necessarily mean that a greater seizure will not be made on the Day of Judgment. It is possible that the Qur'an, through these verses, is warning the unbelievers of an impending punishment. Whenever a punishment befell the enemies, the noble Companions took the verses to apply to that particular punishment. This does not negate its being one of the signs of the Hour. Ruh-ul-Ma` ani cites Sayyidna ` Abdullah Ibn Masud's ؓ narration with reference to ` Allamah Saffarini's book البحورالزاخرۃ 'al-Buhur-uz-Zakhirah', thus:
ھما دخامان مضی واحد والّذی بقی یملأ مابین السّماء والارض ولا یصیب المؤمن الا بالذکمۃ واما الکافر فیشق مسامعہ فیبعث اللہ تعالیٰ عند ذالک الرّیح الجنوب من الیمن فتقبض روح کل مؤمن ویبقیٰ شرار النّاس۔ (روح)
"Two clouds of 'dukhan or smoke' will be produced at two different times: One, in fact, has already occurred on the occasion of the famine of Makkah and the other is still going to be produced. The second smoke will fill the atmosphere between the heaven and the earth. A believer will feel it like having a cold but it will tear through all the pores of an unbeliever. At that time Allah will send southerly wind from Yemen which will take away the soul of every believer; and there shall remain only the unbelievers, the worst of people." (Ruh-ul-Ma’ ani)
The author of Ruh-ul-Ma` ani, in terms of his preferred interpretation, has expressed his suspicion on the authenticity of this narration. However, if the narration can be confirmed, then there will remain no conflict between the Tafsir of Ibn Masud ؓ and the express wordings of the Qur'an and the Prophetic ahadith. Allah, the Pure and Exalted, knows best
Then they turned away from him, and said, “(He is) tutored, crazy.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
دُخَانٍ مُّبِينٍ...visible smoke" in verse (10) embodies a prophecy and the Prophet ﷺ was asked to watch for the Day when the sky will bring forth a manifest smoke covering the people. There are three opinions recorded about this from the Companions and their pupils.
The first view is that the smoke is one of the portents of the Day of Judgment which will occur very close to the Day of Judgment. This view is held by Sayyidna al-Murtada, Ibn ` Abbas, Ibn ` Umar, Abu Hurairah, Zaid Ibn ` Ali ؓ ، Hasan al-Basri Ibn Abi Mulaikah and others رحمۃ اللہ علیہم . This view is recorded traceably on the authority of Sayyidna Abu Said al-Khudri and Hudhaifah Ibn ` Usaid al-Ghifari ؓ which will be set out in detail later.
The second view is that this prophecy has already occurred. This refers to the event when the Quraish did not respond to Islam's call and they grew obstinate, the Apostle of Allah invoked against them that they would suffer seven years of drought and famine as it happened in the time of Prophet Y usuf علیہ السلامٍ. They became so exhausted and hungry that they were forced to eat bones and carrion. When they looked at the sky, they saw nothing but smoke or smoky haze because of their exhaustion, instead of rain-laiden clouds. This view is held by Sayyidna ` Abdullah Ibn Masud ؓ and others.
The third view is held by Sayyidna ` Abdur-Rahman al-'A'raj and others. They say that the 'smoke' refers to the 'dust' which had been stirred up to the sky, and had covered the firmament of Makkah on the day of 'the Conquest of Makkah'. (Qurtubi).
The first two views are most popular. Ibn Kathir says regarding the third view:
ھَذا القول غیرب جِدَّا بل مُنکر
"This view is gharib (unfamiliar), in fact munkar (against authentic reports) ".
The other two views are confirmed by authentic Traditions. Ruh-ul-Ma` ani supports the second view. Tafsir Bayan-ul-Qur'an prefers this view. It would appear that Ibn Kathir and Qurtubi prefer the first view. Allah knows best!
Narrations relating to the two views are as follows. It is recorded in Sahih of Muslim that Sayyidna Hudhaifah Ibn ` Usaid al-Ghifari ؓ said: "The Messenger of Allah ﷺ looked out upon us from a room while we were discussing the Hour. He said:
'The Hour will not come until you see ten signs. The rising of the sun from the west; the smoke; the beast (dabbat-ul ard); the emergence of Gog and Magog; the appearance of ` Isa son of Maryam; the Dajjal (anti-Christ); three cases of the earth collapsing - one in the east, one in the west, and one in the Arabian peninsula; and a fire that will emerge from the bottom of Aden and will drive the people - or gather the people - stopping with them when they stop to sleep at night or rest during the day."' (Ibn Kathir).
Ibn Jarir has recorded on the authority of Sayyidna Abu Malik Ash` ari ؓ that the Messenger of Allah ﷺ said: "I warn you against three things: one, the smoke which will only cause cold in a believer, but will permeate the entire body of an unbeliever so much so that it will ooze out from every pore and minute hole of the skin; the second thing is the beast (of the earth which will be of a strange/unusual type); the third thing will be Dajjal". Having cited this narration, Ibn Kathir said: "This chain of transmitters is good". Ibn Kathir has cited another narration on the same subject vide Ibn Abi Hatim on the authority of Sayyidna Abu Said al-Khudri ؓ . He also cites a narration with reference to Ibn Abi Hatim on the authority of Sayyidna al-Murtada ؓ to the following effect: "This prophecy has not yet been fulfilled. (It will happen close to the Hour). This smoke will be the cause of catarrh for the believer but it will penetrate the entire body of an unbeliever and ooze out of the tiny holes of his skin". Ibn Jarir cites a narration on the same subject on the authority of Sayyidna ` Abdullah Ibn ` Umar and Ibn ` Abbas ؓ . Ibn Kathir cites this and writes:
ھذا اسناد صحیح الٰی ابن عباس ؓ حبر الامۃ و ترجمان القراٰن وھٰکَذا قول من وافقہ من الصّحابۃ ؓ والتابِعِین رحمۃ اللہ علیہم مع الاحادیث المرفوعہ من الصحاح والحسان وغیرھما الّتی اور دوھا مما فیہ مقنع ودلالۃ ظاھرۃ علی ان الدّخان من الاٰیات المنتظرہ مع انّہ ظاھر القرآن (فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ ) وعلیٰ مافسرہ ابن مسعود انما ھو خیال رأوہ فی اعینھم من شدّد الجوع والجھد وھٰکذا قولہ تعالیٰ (يَغْشَى النَّاسَ ) او یتغشاھم و یعمھم ولو کان امراً خیالیا یخص اھل المکۃ المشرکین لما قیل فیہ یغشی الناس۔
"This chain of transmitters is authentic up to Sayyidna Ibn ` Abbas ؓ ، the scholar of the Ummah, interpreter of the Qur'an. This is the view of other Companions ؓ and their pupils who concur with Sayyidna Ibn ` Abbas ؓ ، together with prophetic Traditions - some being sahih and others hasan. They too are sufficient to prove that the 'smoke' is one of the portents of the Hour. It has not yet occurred, especially since the apparent wordings of the Qur'an bear evidence to this fact. Sayyidna ` Abdullah Ibn Mas` ud's ؓ popular interpretation of the word 'smoke' refers to an imaginary smoke/an illusion which they saw because of their intense hunger and exhaustion, but it is inconceivable that the Qur'an would use a phrase like يَغْشَى النَّاسَ 'that will envelop people ...(11) ’ because this imaginary smoke was experienced by Makkans only. The wordings of the phrase 'that will envelop people ...(11) " show that the smoke had enveloped all the people.
Earlier on, Sayyidna ` Abdullah Ibn Mas` ud's ؓ view was given as follows as recorded in the two Sahihs, Musnad of Ahmad, Tirmidhi, Nasa'i and others. Sayyidna Masruq ؓ narrates: 'We entered the mosque of Kufah at the gates of kindah - and a preacher recited the verse يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ "a day when the sky will come up with a visible smoke (44:10) " and asked the audience: "Do you know what smoke is that?" Then he said that that is the smoke which will emerge on the Day of Resurrection. It will take away the hearing and sight of the hypocrites, but for the believers it will be like having a cold. Sayyidna Masruq ؓ says, 'when we heard this we went to Sayyidna ` Abdullah Ibn Masud ؓ and told him about it. He was lying down, and he sat up with a start and said: "Allah has given to his prophet the following direction: قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ Say, "I do not demand from you any fee for it, nor am I from among those who make up things artificially" (38:86). This verse proves that it is also a part of knowledge that when a man does not know something, he should say frankly that he does not know and that the correct knowledge is with Allah.(and he should not pretend that he knows it) "Then he narrated a Hadith which interprets the meaning of the verse, thus: When the Quraish did not respond to the call of Islam and grew stubborn, the Messenger of Allah imprecated against them that they should have years like the years of drought and famine during the time of Sayyidna Yusuf (علیہ السلام) . They became so exhausted and hungry that they ate dead meat and bones. When they looked at the sky, they saw nothing but smoke.
According to another report, a man would look at the sky and he would see nothing between him and the sky except a smoky haze on account of intensity of hunger and exhaustion. In support of his argument he recited فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ "So, wait for a day when the sky will come up with a visible smoke (44:10) ". When this event took place, people came up to the Prophet of Allah ﷺ and requested him to pray to Allah to send down rain to his tribe of Mudar. Otherwise, they all will perish. So, the Holy Prophet ﷺ prayed for rain for them, and the rain came down. On that occasion the following verse was revealed إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا ۚ إِنَّكُمْ عَائِدُونَ ! We are going to remove the punishment for a while, (but) you will certainly go back (to your original position). (44:15) " As predicted, when they were granted ease or reprieve, they reverted to their former state of kufr (disbelief) and Allah revealed the following verse يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَىٰ إِنَّا مُنتَقِمُونَ " (Then,) the day We will seize (you) with the greatest seizure, We will take vengeance. (44:16) "
Sayyidna ` Abdullah Ibn Masud ؓ says that بطشہ کبریٰ "greatest seizure" refers to the battle of Badr. After reporting this incident, Sayyidna ` Abdullah Ibn Masud ؓ says that five events have already taken place:
(1) the smoke;
(2) the (defeat of the) Romans;
(3) the (splitting of the) moon;
(4) the seizure; and
(5) the lizam. (IbnKathir).
The 'smoke', according to this interpretation, refers to the drought and famine in Makkah. The defeat of the Romans was prophesied in the Surah Ar-Rum, thus: وَهُم مِّن بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ "and they, after their defeat, will be victorious." (30:3) The splitting of the moon refers to the miracle given by Allah to Prophet Muhammad t that is described in Surah -Qamar, thus: اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ "The Hour (of doom) has drawn near, and the moon has split asunder (54:1) ". The 'seizure', according to this interpretation, refers to the consequences of the pagan Quraish in the Battle of Badr. The 'lizam' refers to فَسَوْفَ يَكُونُ لِزَامًا "Now since you belied (the truth), the punishment will be inseparable from you (25:77) ", meaning the unbelievers' persistent denial of the truth will inevitably cause them torment.
A careful analysis of the verses embody several prophecies. First, the appearance of smoke on the sky and enveloping all the people. Second, that the pagans will not be able to bear the torment, so they will pray to Allah for its removal promising that they will believe. Third, they will go back on their words and break their promise. Fourth, Allah - despite their false promise - will remove the punishment for a short while in order to establish an argument against them, showing that they will not keep to their promise. Fourth, He will launch the greatest assault on them again to take revenge. According to Sayyidna ` Abdullah Ibn Mas` ud's ؓ interpretation, all the prophecies have been fulfilled. The first four prophecies were fulfilled during the period when the people of Makkah suffered a severe drought and famine until this torment was lifted. The fifth one was fulfilled on the occasion of the. Battle of Badr. But the difficulty in this interpretation is that it seems inconceivable that the express wordings of the Qur'an such as تَأْتِي السَّمَاءُ...the sky will come دُخَانٍ مُّبِينٍ a visible smoke (10) يَغْشَى النَّاسَ will envelop people ... (11) " would refer to an imaginary smoke on account of intensity of hunger. The wordings expressly refer to the distinctive smoke that would be brought forth in the open and clear sky, enshrouding all the people. But in this interpretation, there is neither visible smoke in the sky nor is it enveloping the people. The smoke was as a result of the intensity of their own exhaustion. Therefore, following the express wordings of the Qur'an, Ibn Kathir prefers to interpret the expression دُخَانٍ مُّبِينٍ "visible smoke" as referring to one of the signs/portents of the Hour. Furthermore, this interpretation is preferable because this is based on Prophetic ahadith, while the other interpretation is based merely on a saying of Sayyidna ` Abdullah Ibn Masud ؓ .
But a strong objection on the interpretation of Ibn Kathir may be raised on the basis of the verse that says, إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا ۚ إِنَّكُمْ عَائِدُونَ " (Well,) We are going to remove the punishment for a while, (but) you will certainly go back (to your original position). (44:15) ". The problem here is that on the Day of Judgment no punishment of the unbelievers will be removed. The assertion that their punishment will be removed for a few days does not appear to coincide with the interpretation that takes the 'smoke' as a sign of Qiyamah. Responding to this objection, Ibn Kathir has observed that it could have one of two meanings. For one thing, it could mean 'If We, in keeping with your request, grant you reprieve from your torment and send you back to the world, you will revert to your former state of kufr'. This may be compared to another verse on the same subject: وَلَوْ رَحِمْنَاهُمْ وَكَشَفْنَا مَا بِهِم مِّن ضُرٍّ لَّلَجُّوا فِي طُغْيَانِهِمْ يَعْمَهُونَ "And even if We have mercy on them and remove whatever distress they have, they would still persist obstinately in their rebellion, wandering blindly (23:75) ". Similarly, another verse وَلَوْ رُدُّوا لَعَادُوا لِمَا نُهُوا عَنْهُ "...And if they were sent back, they
would again go for what they were forbidden from...". (6:28)
The other meaning of کاشفوا العَذَاب "We are going to remove the punishment" could be that all the causes of punishment have been completed and the punishment is imminent, but it is postponed for a few days, as it was delayed in the case of the people of Yunus (علیہ السلام) The Qur'an says شَفْنَا عَنْهُمْ عَذَابَ "Surely We have removed from them their punishment" whereas the punishment on the people of Yunus (علیہ السلام) had not yet arrived - only the signs of punishment were visible when it was delayed, but it is described as removal of punishment.
In conclusion, if the prophecy of dukhan ('smoke' ) be taken as one of the portents of the Hour, so the phrase kashiful adhab (We are going to remove the punishment –کاشفوا العذاب) does not create any problem. In this interpretation, the phrase يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَىٰ " (Then,) the day We will seize (you) with the greatest seizure ... (44:16) " refers to the seizure of the Day of Judgment. In Sayyidna ` Abdullah Ibn Mas` ud's 'interpretation it refers to the seizure of the battle of Badr. This is correct because that too was a great seizure, but that does not necessarily mean that a greater seizure will not be made on the Day of Judgment. It is possible that the Qur'an, through these verses, is warning the unbelievers of an impending punishment. Whenever a punishment befell the enemies, the noble Companions took the verses to apply to that particular punishment. This does not negate its being one of the signs of the Hour. Ruh-ul-Ma` ani cites Sayyidna ` Abdullah Ibn Masud's ؓ narration with reference to ` Allamah Saffarini's book البحورالزاخرۃ 'al-Buhur-uz-Zakhirah', thus:
ھما دخامان مضی واحد والّذی بقی یملأ مابین السّماء والارض ولا یصیب المؤمن الا بالذکمۃ واما الکافر فیشق مسامعہ فیبعث اللہ تعالیٰ عند ذالک الرّیح الجنوب من الیمن فتقبض روح کل مؤمن ویبقیٰ شرار النّاس۔ (روح)
"Two clouds of 'dukhan or smoke' will be produced at two different times: One, in fact, has already occurred on the occasion of the famine of Makkah and the other is still going to be produced. The second smoke will fill the atmosphere between the heaven and the earth. A believer will feel it like having a cold but it will tear through all the pores of an unbeliever. At that time Allah will send southerly wind from Yemen which will take away the soul of every believer; and there shall remain only the unbelievers, the worst of people." (Ruh-ul-Ma’ ani)
The author of Ruh-ul-Ma` ani, in terms of his preferred interpretation, has expressed his suspicion on the authenticity of this narration. However, if the narration can be confirmed, then there will remain no conflict between the Tafsir of Ibn Masud ؓ and the express wordings of the Qur'an and the Prophetic ahadith. Allah, the Pure and Exalted, knows best
(Well,) We are going to remove the punishment for a while, (but) you will certainly go back (to your original position).
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
دُخَانٍ مُّبِينٍ...visible smoke" in verse (10) embodies a prophecy and the Prophet ﷺ was asked to watch for the Day when the sky will bring forth a manifest smoke covering the people. There are three opinions recorded about this from the Companions and their pupils.
The first view is that the smoke is one of the portents of the Day of Judgment which will occur very close to the Day of Judgment. This view is held by Sayyidna al-Murtada, Ibn ` Abbas, Ibn ` Umar, Abu Hurairah, Zaid Ibn ` Ali ؓ ، Hasan al-Basri Ibn Abi Mulaikah and others رحمۃ اللہ علیہم . This view is recorded traceably on the authority of Sayyidna Abu Said al-Khudri and Hudhaifah Ibn ` Usaid al-Ghifari ؓ which will be set out in detail later.
The second view is that this prophecy has already occurred. This refers to the event when the Quraish did not respond to Islam's call and they grew obstinate, the Apostle of Allah invoked against them that they would suffer seven years of drought and famine as it happened in the time of Prophet Y usuf علیہ السلامٍ. They became so exhausted and hungry that they were forced to eat bones and carrion. When they looked at the sky, they saw nothing but smoke or smoky haze because of their exhaustion, instead of rain-laiden clouds. This view is held by Sayyidna ` Abdullah Ibn Masud ؓ and others.
The third view is held by Sayyidna ` Abdur-Rahman al-'A'raj and others. They say that the 'smoke' refers to the 'dust' which had been stirred up to the sky, and had covered the firmament of Makkah on the day of 'the Conquest of Makkah'. (Qurtubi).
The first two views are most popular. Ibn Kathir says regarding the third view:
ھَذا القول غیرب جِدَّا بل مُنکر
"This view is gharib (unfamiliar), in fact munkar (against authentic reports) ".
The other two views are confirmed by authentic Traditions. Ruh-ul-Ma` ani supports the second view. Tafsir Bayan-ul-Qur'an prefers this view. It would appear that Ibn Kathir and Qurtubi prefer the first view. Allah knows best!
Narrations relating to the two views are as follows. It is recorded in Sahih of Muslim that Sayyidna Hudhaifah Ibn ` Usaid al-Ghifari ؓ said: "The Messenger of Allah ﷺ looked out upon us from a room while we were discussing the Hour. He said:
'The Hour will not come until you see ten signs. The rising of the sun from the west; the smoke; the beast (dabbat-ul ard); the emergence of Gog and Magog; the appearance of ` Isa son of Maryam; the Dajjal (anti-Christ); three cases of the earth collapsing - one in the east, one in the west, and one in the Arabian peninsula; and a fire that will emerge from the bottom of Aden and will drive the people - or gather the people - stopping with them when they stop to sleep at night or rest during the day."' (Ibn Kathir).
Ibn Jarir has recorded on the authority of Sayyidna Abu Malik Ash` ari ؓ that the Messenger of Allah ﷺ said: "I warn you against three things: one, the smoke which will only cause cold in a believer, but will permeate the entire body of an unbeliever so much so that it will ooze out from every pore and minute hole of the skin; the second thing is the beast (of the earth which will be of a strange/unusual type); the third thing will be Dajjal". Having cited this narration, Ibn Kathir said: "This chain of transmitters is good". Ibn Kathir has cited another narration on the same subject vide Ibn Abi Hatim on the authority of Sayyidna Abu Said al-Khudri ؓ . He also cites a narration with reference to Ibn Abi Hatim on the authority of Sayyidna al-Murtada ؓ to the following effect: "This prophecy has not yet been fulfilled. (It will happen close to the Hour). This smoke will be the cause of catarrh for the believer but it will penetrate the entire body of an unbeliever and ooze out of the tiny holes of his skin". Ibn Jarir cites a narration on the same subject on the authority of Sayyidna ` Abdullah Ibn ` Umar and Ibn ` Abbas ؓ . Ibn Kathir cites this and writes:
ھذا اسناد صحیح الٰی ابن عباس ؓ حبر الامۃ و ترجمان القراٰن وھٰکَذا قول من وافقہ من الصّحابۃ ؓ والتابِعِین رحمۃ اللہ علیہم مع الاحادیث المرفوعہ من الصحاح والحسان وغیرھما الّتی اور دوھا مما فیہ مقنع ودلالۃ ظاھرۃ علی ان الدّخان من الاٰیات المنتظرہ مع انّہ ظاھر القرآن (فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ ) وعلیٰ مافسرہ ابن مسعود انما ھو خیال رأوہ فی اعینھم من شدّد الجوع والجھد وھٰکذا قولہ تعالیٰ (يَغْشَى النَّاسَ ) او یتغشاھم و یعمھم ولو کان امراً خیالیا یخص اھل المکۃ المشرکین لما قیل فیہ یغشی الناس۔
"This chain of transmitters is authentic up to Sayyidna Ibn ` Abbas ؓ ، the scholar of the Ummah, interpreter of the Qur'an. This is the view of other Companions ؓ and their pupils who concur with Sayyidna Ibn ` Abbas ؓ ، together with prophetic Traditions - some being sahih and others hasan. They too are sufficient to prove that the 'smoke' is one of the portents of the Hour. It has not yet occurred, especially since the apparent wordings of the Qur'an bear evidence to this fact. Sayyidna ` Abdullah Ibn Mas` ud's ؓ popular interpretation of the word 'smoke' refers to an imaginary smoke/an illusion which they saw because of their intense hunger and exhaustion, but it is inconceivable that the Qur'an would use a phrase like يَغْشَى النَّاسَ 'that will envelop people ...(11) ’ because this imaginary smoke was experienced by Makkans only. The wordings of the phrase 'that will envelop people ...(11) " show that the smoke had enveloped all the people.
Earlier on, Sayyidna ` Abdullah Ibn Mas` ud's ؓ view was given as follows as recorded in the two Sahihs, Musnad of Ahmad, Tirmidhi, Nasa'i and others. Sayyidna Masruq ؓ narrates: 'We entered the mosque of Kufah at the gates of kindah - and a preacher recited the verse يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ "a day when the sky will come up with a visible smoke (44:10) " and asked the audience: "Do you know what smoke is that?" Then he said that that is the smoke which will emerge on the Day of Resurrection. It will take away the hearing and sight of the hypocrites, but for the believers it will be like having a cold. Sayyidna Masruq ؓ says, 'when we heard this we went to Sayyidna ` Abdullah Ibn Masud ؓ and told him about it. He was lying down, and he sat up with a start and said: "Allah has given to his prophet the following direction: قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ Say, "I do not demand from you any fee for it, nor am I from among those who make up things artificially" (38:86). This verse proves that it is also a part of knowledge that when a man does not know something, he should say frankly that he does not know and that the correct knowledge is with Allah.(and he should not pretend that he knows it) "Then he narrated a Hadith which interprets the meaning of the verse, thus: When the Quraish did not respond to the call of Islam and grew stubborn, the Messenger of Allah imprecated against them that they should have years like the years of drought and famine during the time of Sayyidna Yusuf (علیہ السلام) . They became so exhausted and hungry that they ate dead meat and bones. When they looked at the sky, they saw nothing but smoke.
According to another report, a man would look at the sky and he would see nothing between him and the sky except a smoky haze on account of intensity of hunger and exhaustion. In support of his argument he recited فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ "So, wait for a day when the sky will come up with a visible smoke (44:10) ". When this event took place, people came up to the Prophet of Allah ﷺ and requested him to pray to Allah to send down rain to his tribe of Mudar. Otherwise, they all will perish. So, the Holy Prophet ﷺ prayed for rain for them, and the rain came down. On that occasion the following verse was revealed إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا ۚ إِنَّكُمْ عَائِدُونَ ! We are going to remove the punishment for a while, (but) you will certainly go back (to your original position). (44:15) " As predicted, when they were granted ease or reprieve, they reverted to their former state of kufr (disbelief) and Allah revealed the following verse يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَىٰ إِنَّا مُنتَقِمُونَ " (Then,) the day We will seize (you) with the greatest seizure, We will take vengeance. (44:16) "
Sayyidna ` Abdullah Ibn Masud ؓ says that بطشہ کبریٰ "greatest seizure" refers to the battle of Badr. After reporting this incident, Sayyidna ` Abdullah Ibn Masud ؓ says that five events have already taken place:
(1) the smoke;
(2) the (defeat of the) Romans;
(3) the (splitting of the) moon;
(4) the seizure; and
(5) the lizam. (IbnKathir).
The 'smoke', according to this interpretation, refers to the drought and famine in Makkah. The defeat of the Romans was prophesied in the Surah Ar-Rum, thus: وَهُم مِّن بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ "and they, after their defeat, will be victorious." (30:3) The splitting of the moon refers to the miracle given by Allah to Prophet Muhammad t that is described in Surah -Qamar, thus: اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ "The Hour (of doom) has drawn near, and the moon has split asunder (54:1) ". The 'seizure', according to this interpretation, refers to the consequences of the pagan Quraish in the Battle of Badr. The 'lizam' refers to فَسَوْفَ يَكُونُ لِزَامًا "Now since you belied (the truth), the punishment will be inseparable from you (25:77) ", meaning the unbelievers' persistent denial of the truth will inevitably cause them torment.
A careful analysis of the verses embody several prophecies. First, the appearance of smoke on the sky and enveloping all the people. Second, that the pagans will not be able to bear the torment, so they will pray to Allah for its removal promising that they will believe. Third, they will go back on their words and break their promise. Fourth, Allah - despite their false promise - will remove the punishment for a short while in order to establish an argument against them, showing that they will not keep to their promise. Fourth, He will launch the greatest assault on them again to take revenge. According to Sayyidna ` Abdullah Ibn Mas` ud's ؓ interpretation, all the prophecies have been fulfilled. The first four prophecies were fulfilled during the period when the people of Makkah suffered a severe drought and famine until this torment was lifted. The fifth one was fulfilled on the occasion of the. Battle of Badr. But the difficulty in this interpretation is that it seems inconceivable that the express wordings of the Qur'an such as تَأْتِي السَّمَاءُ...the sky will come دُخَانٍ مُّبِينٍ a visible smoke (10) يَغْشَى النَّاسَ will envelop people ... (11) " would refer to an imaginary smoke on account of intensity of hunger. The wordings expressly refer to the distinctive smoke that would be brought forth in the open and clear sky, enshrouding all the people. But in this interpretation, there is neither visible smoke in the sky nor is it enveloping the people. The smoke was as a result of the intensity of their own exhaustion. Therefore, following the express wordings of the Qur'an, Ibn Kathir prefers to interpret the expression دُخَانٍ مُّبِينٍ "visible smoke" as referring to one of the signs/portents of the Hour. Furthermore, this interpretation is preferable because this is based on Prophetic ahadith, while the other interpretation is based merely on a saying of Sayyidna ` Abdullah Ibn Masud ؓ .
But a strong objection on the interpretation of Ibn Kathir may be raised on the basis of the verse that says, إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا ۚ إِنَّكُمْ عَائِدُونَ " (Well,) We are going to remove the punishment for a while, (but) you will certainly go back (to your original position). (44:15) ". The problem here is that on the Day of Judgment no punishment of the unbelievers will be removed. The assertion that their punishment will be removed for a few days does not appear to coincide with the interpretation that takes the 'smoke' as a sign of Qiyamah. Responding to this objection, Ibn Kathir has observed that it could have one of two meanings. For one thing, it could mean 'If We, in keeping with your request, grant you reprieve from your torment and send you back to the world, you will revert to your former state of kufr'. This may be compared to another verse on the same subject: وَلَوْ رَحِمْنَاهُمْ وَكَشَفْنَا مَا بِهِم مِّن ضُرٍّ لَّلَجُّوا فِي طُغْيَانِهِمْ يَعْمَهُونَ "And even if We have mercy on them and remove whatever distress they have, they would still persist obstinately in their rebellion, wandering blindly (23:75) ". Similarly, another verse وَلَوْ رُدُّوا لَعَادُوا لِمَا نُهُوا عَنْهُ "...And if they were sent back, they
would again go for what they were forbidden from...". (6:28)
The other meaning of کاشفوا العَذَاب "We are going to remove the punishment" could be that all the causes of punishment have been completed and the punishment is imminent, but it is postponed for a few days, as it was delayed in the case of the people of Yunus (علیہ السلام) The Qur'an says شَفْنَا عَنْهُمْ عَذَابَ "Surely We have removed from them their punishment" whereas the punishment on the people of Yunus (علیہ السلام) had not yet arrived - only the signs of punishment were visible when it was delayed, but it is described as removal of punishment.
In conclusion, if the prophecy of dukhan ('smoke' ) be taken as one of the portents of the Hour, so the phrase kashiful adhab (We are going to remove the punishment –کاشفوا العذاب) does not create any problem. In this interpretation, the phrase يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَىٰ " (Then,) the day We will seize (you) with the greatest seizure ... (44:16) " refers to the seizure of the Day of Judgment. In Sayyidna ` Abdullah Ibn Mas` ud's 'interpretation it refers to the seizure of the battle of Badr. This is correct because that too was a great seizure, but that does not necessarily mean that a greater seizure will not be made on the Day of Judgment. It is possible that the Qur'an, through these verses, is warning the unbelievers of an impending punishment. Whenever a punishment befell the enemies, the noble Companions took the verses to apply to that particular punishment. This does not negate its being one of the signs of the Hour. Ruh-ul-Ma` ani cites Sayyidna ` Abdullah Ibn Masud's ؓ narration with reference to ` Allamah Saffarini's book البحورالزاخرۃ 'al-Buhur-uz-Zakhirah', thus:
ھما دخامان مضی واحد والّذی بقی یملأ مابین السّماء والارض ولا یصیب المؤمن الا بالذکمۃ واما الکافر فیشق مسامعہ فیبعث اللہ تعالیٰ عند ذالک الرّیح الجنوب من الیمن فتقبض روح کل مؤمن ویبقیٰ شرار النّاس۔ (روح)
"Two clouds of 'dukhan or smoke' will be produced at two different times: One, in fact, has already occurred on the occasion of the famine of Makkah and the other is still going to be produced. The second smoke will fill the atmosphere between the heaven and the earth. A believer will feel it like having a cold but it will tear through all the pores of an unbeliever. At that time Allah will send southerly wind from Yemen which will take away the soul of every believer; and there shall remain only the unbelievers, the worst of people." (Ruh-ul-Ma’ ani)
The author of Ruh-ul-Ma` ani, in terms of his preferred interpretation, has expressed his suspicion on the authenticity of this narration. However, if the narration can be confirmed, then there will remain no conflict between the Tafsir of Ibn Masud ؓ and the express wordings of the Qur'an and the Prophetic ahadith. Allah, the Pure and Exalted, knows best
(Then,) the day We will seize (you) with the greatest seizure, We will take vengeance.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
دُخَانٍ مُّبِينٍ...visible smoke" in verse (10) embodies a prophecy and the Prophet ﷺ was asked to watch for the Day when the sky will bring forth a manifest smoke covering the people. There are three opinions recorded about this from the Companions and their pupils.
The first view is that the smoke is one of the portents of the Day of Judgment which will occur very close to the Day of Judgment. This view is held by Sayyidna al-Murtada, Ibn ` Abbas, Ibn ` Umar, Abu Hurairah, Zaid Ibn ` Ali ؓ ، Hasan al-Basri Ibn Abi Mulaikah and others رحمۃ اللہ علیہم . This view is recorded traceably on the authority of Sayyidna Abu Said al-Khudri and Hudhaifah Ibn ` Usaid al-Ghifari ؓ which will be set out in detail later.
The second view is that this prophecy has already occurred. This refers to the event when the Quraish did not respond to Islam's call and they grew obstinate, the Apostle of Allah invoked against them that they would suffer seven years of drought and famine as it happened in the time of Prophet Y usuf علیہ السلامٍ. They became so exhausted and hungry that they were forced to eat bones and carrion. When they looked at the sky, they saw nothing but smoke or smoky haze because of their exhaustion, instead of rain-laiden clouds. This view is held by Sayyidna ` Abdullah Ibn Masud ؓ and others.
The third view is held by Sayyidna ` Abdur-Rahman al-'A'raj and others. They say that the 'smoke' refers to the 'dust' which had been stirred up to the sky, and had covered the firmament of Makkah on the day of 'the Conquest of Makkah'. (Qurtubi).
The first two views are most popular. Ibn Kathir says regarding the third view:
ھَذا القول غیرب جِدَّا بل مُنکر
"This view is gharib (unfamiliar), in fact munkar (against authentic reports) ".
The other two views are confirmed by authentic Traditions. Ruh-ul-Ma` ani supports the second view. Tafsir Bayan-ul-Qur'an prefers this view. It would appear that Ibn Kathir and Qurtubi prefer the first view. Allah knows best!
Narrations relating to the two views are as follows. It is recorded in Sahih of Muslim that Sayyidna Hudhaifah Ibn ` Usaid al-Ghifari ؓ said: "The Messenger of Allah ﷺ looked out upon us from a room while we were discussing the Hour. He said:
'The Hour will not come until you see ten signs. The rising of the sun from the west; the smoke; the beast (dabbat-ul ard); the emergence of Gog and Magog; the appearance of ` Isa son of Maryam; the Dajjal (anti-Christ); three cases of the earth collapsing - one in the east, one in the west, and one in the Arabian peninsula; and a fire that will emerge from the bottom of Aden and will drive the people - or gather the people - stopping with them when they stop to sleep at night or rest during the day."' (Ibn Kathir).
Ibn Jarir has recorded on the authority of Sayyidna Abu Malik Ash` ari ؓ that the Messenger of Allah ﷺ said: "I warn you against three things: one, the smoke which will only cause cold in a believer, but will permeate the entire body of an unbeliever so much so that it will ooze out from every pore and minute hole of the skin; the second thing is the beast (of the earth which will be of a strange/unusual type); the third thing will be Dajjal". Having cited this narration, Ibn Kathir said: "This chain of transmitters is good". Ibn Kathir has cited another narration on the same subject vide Ibn Abi Hatim on the authority of Sayyidna Abu Said al-Khudri ؓ . He also cites a narration with reference to Ibn Abi Hatim on the authority of Sayyidna al-Murtada ؓ to the following effect: "This prophecy has not yet been fulfilled. (It will happen close to the Hour). This smoke will be the cause of catarrh for the believer but it will penetrate the entire body of an unbeliever and ooze out of the tiny holes of his skin". Ibn Jarir cites a narration on the same subject on the authority of Sayyidna ` Abdullah Ibn ` Umar and Ibn ` Abbas ؓ . Ibn Kathir cites this and writes:
ھذا اسناد صحیح الٰی ابن عباس ؓ حبر الامۃ و ترجمان القراٰن وھٰکَذا قول من وافقہ من الصّحابۃ ؓ والتابِعِین رحمۃ اللہ علیہم مع الاحادیث المرفوعہ من الصحاح والحسان وغیرھما الّتی اور دوھا مما فیہ مقنع ودلالۃ ظاھرۃ علی ان الدّخان من الاٰیات المنتظرہ مع انّہ ظاھر القرآن (فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ ) وعلیٰ مافسرہ ابن مسعود انما ھو خیال رأوہ فی اعینھم من شدّد الجوع والجھد وھٰکذا قولہ تعالیٰ (يَغْشَى النَّاسَ ) او یتغشاھم و یعمھم ولو کان امراً خیالیا یخص اھل المکۃ المشرکین لما قیل فیہ یغشی الناس۔
"This chain of transmitters is authentic up to Sayyidna Ibn ` Abbas ؓ ، the scholar of the Ummah, interpreter of the Qur'an. This is the view of other Companions ؓ and their pupils who concur with Sayyidna Ibn ` Abbas ؓ ، together with prophetic Traditions - some being sahih and others hasan. They too are sufficient to prove that the 'smoke' is one of the portents of the Hour. It has not yet occurred, especially since the apparent wordings of the Qur'an bear evidence to this fact. Sayyidna ` Abdullah Ibn Mas` ud's ؓ popular interpretation of the word 'smoke' refers to an imaginary smoke/an illusion which they saw because of their intense hunger and exhaustion, but it is inconceivable that the Qur'an would use a phrase like يَغْشَى النَّاسَ 'that will envelop people ...(11) ’ because this imaginary smoke was experienced by Makkans only. The wordings of the phrase 'that will envelop people ...(11) " show that the smoke had enveloped all the people.
Earlier on, Sayyidna ` Abdullah Ibn Mas` ud's ؓ view was given as follows as recorded in the two Sahihs, Musnad of Ahmad, Tirmidhi, Nasa'i and others. Sayyidna Masruq ؓ narrates: 'We entered the mosque of Kufah at the gates of kindah - and a preacher recited the verse يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ "a day when the sky will come up with a visible smoke (44:10) " and asked the audience: "Do you know what smoke is that?" Then he said that that is the smoke which will emerge on the Day of Resurrection. It will take away the hearing and sight of the hypocrites, but for the believers it will be like having a cold. Sayyidna Masruq ؓ says, 'when we heard this we went to Sayyidna ` Abdullah Ibn Masud ؓ and told him about it. He was lying down, and he sat up with a start and said: "Allah has given to his prophet the following direction: قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ Say, "I do not demand from you any fee for it, nor am I from among those who make up things artificially" (38:86). This verse proves that it is also a part of knowledge that when a man does not know something, he should say frankly that he does not know and that the correct knowledge is with Allah.(and he should not pretend that he knows it) "Then he narrated a Hadith which interprets the meaning of the verse, thus: When the Quraish did not respond to the call of Islam and grew stubborn, the Messenger of Allah imprecated against them that they should have years like the years of drought and famine during the time of Sayyidna Yusuf (علیہ السلام) . They became so exhausted and hungry that they ate dead meat and bones. When they looked at the sky, they saw nothing but smoke.
According to another report, a man would look at the sky and he would see nothing between him and the sky except a smoky haze on account of intensity of hunger and exhaustion. In support of his argument he recited فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ "So, wait for a day when the sky will come up with a visible smoke (44:10) ". When this event took place, people came up to the Prophet of Allah ﷺ and requested him to pray to Allah to send down rain to his tribe of Mudar. Otherwise, they all will perish. So, the Holy Prophet ﷺ prayed for rain for them, and the rain came down. On that occasion the following verse was revealed إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا ۚ إِنَّكُمْ عَائِدُونَ ! We are going to remove the punishment for a while, (but) you will certainly go back (to your original position). (44:15) " As predicted, when they were granted ease or reprieve, they reverted to their former state of kufr (disbelief) and Allah revealed the following verse يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَىٰ إِنَّا مُنتَقِمُونَ " (Then,) the day We will seize (you) with the greatest seizure, We will take vengeance. (44:16) "
Sayyidna ` Abdullah Ibn Masud ؓ says that بطشہ کبریٰ "greatest seizure" refers to the battle of Badr. After reporting this incident, Sayyidna ` Abdullah Ibn Masud ؓ says that five events have already taken place:
(1) the smoke;
(2) the (defeat of the) Romans;
(3) the (splitting of the) moon;
(4) the seizure; and
(5) the lizam. (IbnKathir).
The 'smoke', according to this interpretation, refers to the drought and famine in Makkah. The defeat of the Romans was prophesied in the Surah Ar-Rum, thus: وَهُم مِّن بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ "and they, after their defeat, will be victorious." (30:3) The splitting of the moon refers to the miracle given by Allah to Prophet Muhammad t that is described in Surah -Qamar, thus: اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ "The Hour (of doom) has drawn near, and the moon has split asunder (54:1) ". The 'seizure', according to this interpretation, refers to the consequences of the pagan Quraish in the Battle of Badr. The 'lizam' refers to فَسَوْفَ يَكُونُ لِزَامًا "Now since you belied (the truth), the punishment will be inseparable from you (25:77) ", meaning the unbelievers' persistent denial of the truth will inevitably cause them torment.
A careful analysis of the verses embody several prophecies. First, the appearance of smoke on the sky and enveloping all the people. Second, that the pagans will not be able to bear the torment, so they will pray to Allah for its removal promising that they will believe. Third, they will go back on their words and break their promise. Fourth, Allah - despite their false promise - will remove the punishment for a short while in order to establish an argument against them, showing that they will not keep to their promise. Fourth, He will launch the greatest assault on them again to take revenge. According to Sayyidna ` Abdullah Ibn Mas` ud's ؓ interpretation, all the prophecies have been fulfilled. The first four prophecies were fulfilled during the period when the people of Makkah suffered a severe drought and famine until this torment was lifted. The fifth one was fulfilled on the occasion of the. Battle of Badr. But the difficulty in this interpretation is that it seems inconceivable that the express wordings of the Qur'an such as تَأْتِي السَّمَاءُ...the sky will come دُخَانٍ مُّبِينٍ a visible smoke (10) يَغْشَى النَّاسَ will envelop people ... (11) " would refer to an imaginary smoke on account of intensity of hunger. The wordings expressly refer to the distinctive smoke that would be brought forth in the open and clear sky, enshrouding all the people. But in this interpretation, there is neither visible smoke in the sky nor is it enveloping the people. The smoke was as a result of the intensity of their own exhaustion. Therefore, following the express wordings of the Qur'an, Ibn Kathir prefers to interpret the expression دُخَانٍ مُّبِينٍ "visible smoke" as referring to one of the signs/portents of the Hour. Furthermore, this interpretation is preferable because this is based on Prophetic ahadith, while the other interpretation is based merely on a saying of Sayyidna ` Abdullah Ibn Masud ؓ .
But a strong objection on the interpretation of Ibn Kathir may be raised on the basis of the verse that says, إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا ۚ إِنَّكُمْ عَائِدُونَ " (Well,) We are going to remove the punishment for a while, (but) you will certainly go back (to your original position). (44:15) ". The problem here is that on the Day of Judgment no punishment of the unbelievers will be removed. The assertion that their punishment will be removed for a few days does not appear to coincide with the interpretation that takes the 'smoke' as a sign of Qiyamah. Responding to this objection, Ibn Kathir has observed that it could have one of two meanings. For one thing, it could mean 'If We, in keeping with your request, grant you reprieve from your torment and send you back to the world, you will revert to your former state of kufr'. This may be compared to another verse on the same subject: وَلَوْ رَحِمْنَاهُمْ وَكَشَفْنَا مَا بِهِم مِّن ضُرٍّ لَّلَجُّوا فِي طُغْيَانِهِمْ يَعْمَهُونَ "And even if We have mercy on them and remove whatever distress they have, they would still persist obstinately in their rebellion, wandering blindly (23:75) ". Similarly, another verse وَلَوْ رُدُّوا لَعَادُوا لِمَا نُهُوا عَنْهُ "...And if they were sent back, they
would again go for what they were forbidden from...". (6:28)
The other meaning of کاشفوا العَذَاب "We are going to remove the punishment" could be that all the causes of punishment have been completed and the punishment is imminent, but it is postponed for a few days, as it was delayed in the case of the people of Yunus (علیہ السلام) The Qur'an says شَفْنَا عَنْهُمْ عَذَابَ "Surely We have removed from them their punishment" whereas the punishment on the people of Yunus (علیہ السلام) had not yet arrived - only the signs of punishment were visible when it was delayed, but it is described as removal of punishment.
In conclusion, if the prophecy of dukhan ('smoke' ) be taken as one of the portents of the Hour, so the phrase kashiful adhab (We are going to remove the punishment –کاشفوا العذاب) does not create any problem. In this interpretation, the phrase يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَىٰ " (Then,) the day We will seize (you) with the greatest seizure ... (44:16) " refers to the seizure of the Day of Judgment. In Sayyidna ` Abdullah Ibn Mas` ud's 'interpretation it refers to the seizure of the battle of Badr. This is correct because that too was a great seizure, but that does not necessarily mean that a greater seizure will not be made on the Day of Judgment. It is possible that the Qur'an, through these verses, is warning the unbelievers of an impending punishment. Whenever a punishment befell the enemies, the noble Companions took the verses to apply to that particular punishment. This does not negate its being one of the signs of the Hour. Ruh-ul-Ma` ani cites Sayyidna ` Abdullah Ibn Masud's ؓ narration with reference to ` Allamah Saffarini's book البحورالزاخرۃ 'al-Buhur-uz-Zakhirah', thus:
ھما دخامان مضی واحد والّذی بقی یملأ مابین السّماء والارض ولا یصیب المؤمن الا بالذکمۃ واما الکافر فیشق مسامعہ فیبعث اللہ تعالیٰ عند ذالک الرّیح الجنوب من الیمن فتقبض روح کل مؤمن ویبقیٰ شرار النّاس۔ (روح)
"Two clouds of 'dukhan or smoke' will be produced at two different times: One, in fact, has already occurred on the occasion of the famine of Makkah and the other is still going to be produced. The second smoke will fill the atmosphere between the heaven and the earth. A believer will feel it like having a cold but it will tear through all the pores of an unbeliever. At that time Allah will send southerly wind from Yemen which will take away the soul of every believer; and there shall remain only the unbelievers, the worst of people." (Ruh-ul-Ma’ ani)
The author of Ruh-ul-Ma` ani, in terms of his preferred interpretation, has expressed his suspicion on the authenticity of this narration. However, if the narration can be confirmed, then there will remain no conflict between the Tafsir of Ibn Masud ؓ and the express wordings of the Qur'an and the Prophetic ahadith. Allah, the Pure and Exalted, knows best
And We tested the people of Fir‘aun (Pharaoh) prior to them, and a noble messenger came to them
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
دُخَانٍ مُّبِينٍ...visible smoke" in verse (10) embodies a prophecy and the Prophet ﷺ was asked to watch for the Day when the sky will bring forth a manifest smoke covering the people. There are three opinions recorded about this from the Companions and their pupils.
The first view is that the smoke is one of the portents of the Day of Judgment which will occur very close to the Day of Judgment. This view is held by Sayyidna al-Murtada, Ibn ` Abbas, Ibn ` Umar, Abu Hurairah, Zaid Ibn ` Ali ؓ ، Hasan al-Basri Ibn Abi Mulaikah and others رحمۃ اللہ علیہم . This view is recorded traceably on the authority of Sayyidna Abu Said al-Khudri and Hudhaifah Ibn ` Usaid al-Ghifari ؓ which will be set out in detail later.
The second view is that this prophecy has already occurred. This refers to the event when the Quraish did not respond to Islam's call and they grew obstinate, the Apostle of Allah invoked against them that they would suffer seven years of drought and famine as it happened in the time of Prophet Y usuf علیہ السلامٍ. They became so exhausted and hungry that they were forced to eat bones and carrion. When they looked at the sky, they saw nothing but smoke or smoky haze because of their exhaustion, instead of rain-laiden clouds. This view is held by Sayyidna ` Abdullah Ibn Masud ؓ and others.
The third view is held by Sayyidna ` Abdur-Rahman al-'A'raj and others. They say that the 'smoke' refers to the 'dust' which had been stirred up to the sky, and had covered the firmament of Makkah on the day of 'the Conquest of Makkah'. (Qurtubi).
The first two views are most popular. Ibn Kathir says regarding the third view:
ھَذا القول غیرب جِدَّا بل مُنکر
"This view is gharib (unfamiliar), in fact munkar (against authentic reports) ".
The other two views are confirmed by authentic Traditions. Ruh-ul-Ma` ani supports the second view. Tafsir Bayan-ul-Qur'an prefers this view. It would appear that Ibn Kathir and Qurtubi prefer the first view. Allah knows best!
Narrations relating to the two views are as follows. It is recorded in Sahih of Muslim that Sayyidna Hudhaifah Ibn ` Usaid al-Ghifari ؓ said: "The Messenger of Allah ﷺ looked out upon us from a room while we were discussing the Hour. He said:
'The Hour will not come until you see ten signs. The rising of the sun from the west; the smoke; the beast (dabbat-ul ard); the emergence of Gog and Magog; the appearance of ` Isa son of Maryam; the Dajjal (anti-Christ); three cases of the earth collapsing - one in the east, one in the west, and one in the Arabian peninsula; and a fire that will emerge from the bottom of Aden and will drive the people - or gather the people - stopping with them when they stop to sleep at night or rest during the day."' (Ibn Kathir).
Ibn Jarir has recorded on the authority of Sayyidna Abu Malik Ash` ari ؓ that the Messenger of Allah ﷺ said: "I warn you against three things: one, the smoke which will only cause cold in a believer, but will permeate the entire body of an unbeliever so much so that it will ooze out from every pore and minute hole of the skin; the second thing is the beast (of the earth which will be of a strange/unusual type); the third thing will be Dajjal". Having cited this narration, Ibn Kathir said: "This chain of transmitters is good". Ibn Kathir has cited another narration on the same subject vide Ibn Abi Hatim on the authority of Sayyidna Abu Said al-Khudri ؓ . He also cites a narration with reference to Ibn Abi Hatim on the authority of Sayyidna al-Murtada ؓ to the following effect: "This prophecy has not yet been fulfilled. (It will happen close to the Hour). This smoke will be the cause of catarrh for the believer but it will penetrate the entire body of an unbeliever and ooze out of the tiny holes of his skin". Ibn Jarir cites a narration on the same subject on the authority of Sayyidna ` Abdullah Ibn ` Umar and Ibn ` Abbas ؓ . Ibn Kathir cites this and writes:
ھذا اسناد صحیح الٰی ابن عباس ؓ حبر الامۃ و ترجمان القراٰن وھٰکَذا قول من وافقہ من الصّحابۃ ؓ والتابِعِین رحمۃ اللہ علیہم مع الاحادیث المرفوعہ من الصحاح والحسان وغیرھما الّتی اور دوھا مما فیہ مقنع ودلالۃ ظاھرۃ علی ان الدّخان من الاٰیات المنتظرہ مع انّہ ظاھر القرآن (فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ ) وعلیٰ مافسرہ ابن مسعود انما ھو خیال رأوہ فی اعینھم من شدّد الجوع والجھد وھٰکذا قولہ تعالیٰ (يَغْشَى النَّاسَ ) او یتغشاھم و یعمھم ولو کان امراً خیالیا یخص اھل المکۃ المشرکین لما قیل فیہ یغشی الناس۔
"This chain of transmitters is authentic up to Sayyidna Ibn ` Abbas ؓ ، the scholar of the Ummah, interpreter of the Qur'an. This is the view of other Companions ؓ and their pupils who concur with Sayyidna Ibn ` Abbas ؓ ، together with prophetic Traditions - some being sahih and others hasan. They too are sufficient to prove that the 'smoke' is one of the portents of the Hour. It has not yet occurred, especially since the apparent wordings of the Qur'an bear evidence to this fact. Sayyidna ` Abdullah Ibn Mas` ud's ؓ popular interpretation of the word 'smoke' refers to an imaginary smoke/an illusion which they saw because of their intense hunger and exhaustion, but it is inconceivable that the Qur'an would use a phrase like يَغْشَى النَّاسَ 'that will envelop people ...(11) ’ because this imaginary smoke was experienced by Makkans only. The wordings of the phrase 'that will envelop people ...(11) " show that the smoke had enveloped all the people.
Earlier on, Sayyidna ` Abdullah Ibn Mas` ud's ؓ view was given as follows as recorded in the two Sahihs, Musnad of Ahmad, Tirmidhi, Nasa'i and others. Sayyidna Masruq ؓ narrates: 'We entered the mosque of Kufah at the gates of kindah - and a preacher recited the verse يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ "a day when the sky will come up with a visible smoke (44:10) " and asked the audience: "Do you know what smoke is that?" Then he said that that is the smoke which will emerge on the Day of Resurrection. It will take away the hearing and sight of the hypocrites, but for the believers it will be like having a cold. Sayyidna Masruq ؓ says, 'when we heard this we went to Sayyidna ` Abdullah Ibn Masud ؓ and told him about it. He was lying down, and he sat up with a start and said: "Allah has given to his prophet the following direction: قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ Say, "I do not demand from you any fee for it, nor am I from among those who make up things artificially" (38:86). This verse proves that it is also a part of knowledge that when a man does not know something, he should say frankly that he does not know and that the correct knowledge is with Allah.(and he should not pretend that he knows it) "Then he narrated a Hadith which interprets the meaning of the verse, thus: When the Quraish did not respond to the call of Islam and grew stubborn, the Messenger of Allah imprecated against them that they should have years like the years of drought and famine during the time of Sayyidna Yusuf (علیہ السلام) . They became so exhausted and hungry that they ate dead meat and bones. When they looked at the sky, they saw nothing but smoke.
According to another report, a man would look at the sky and he would see nothing between him and the sky except a smoky haze on account of intensity of hunger and exhaustion. In support of his argument he recited فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ "So, wait for a day when the sky will come up with a visible smoke (44:10) ". When this event took place, people came up to the Prophet of Allah ﷺ and requested him to pray to Allah to send down rain to his tribe of Mudar. Otherwise, they all will perish. So, the Holy Prophet ﷺ prayed for rain for them, and the rain came down. On that occasion the following verse was revealed إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا ۚ إِنَّكُمْ عَائِدُونَ ! We are going to remove the punishment for a while, (but) you will certainly go back (to your original position). (44:15) " As predicted, when they were granted ease or reprieve, they reverted to their former state of kufr (disbelief) and Allah revealed the following verse يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَىٰ إِنَّا مُنتَقِمُونَ " (Then,) the day We will seize (you) with the greatest seizure, We will take vengeance. (44:16) "
Sayyidna ` Abdullah Ibn Masud ؓ says that بطشہ کبریٰ "greatest seizure" refers to the battle of Badr. After reporting this incident, Sayyidna ` Abdullah Ibn Masud ؓ says that five events have already taken place:
(1) the smoke;
(2) the (defeat of the) Romans;
(3) the (splitting of the) moon;
(4) the seizure; and
(5) the lizam. (IbnKathir).
The 'smoke', according to this interpretation, refers to the drought and famine in Makkah. The defeat of the Romans was prophesied in the Surah Ar-Rum, thus: وَهُم مِّن بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ "and they, after their defeat, will be victorious." (30:3) The splitting of the moon refers to the miracle given by Allah to Prophet Muhammad t that is described in Surah -Qamar, thus: اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ "The Hour (of doom) has drawn near, and the moon has split asunder (54:1) ". The 'seizure', according to this interpretation, refers to the consequences of the pagan Quraish in the Battle of Badr. The 'lizam' refers to فَسَوْفَ يَكُونُ لِزَامًا "Now since you belied (the truth), the punishment will be inseparable from you (25:77) ", meaning the unbelievers' persistent denial of the truth will inevitably cause them torment.
A careful analysis of the verses embody several prophecies. First, the appearance of smoke on the sky and enveloping all the people. Second, that the pagans will not be able to bear the torment, so they will pray to Allah for its removal promising that they will believe. Third, they will go back on their words and break their promise. Fourth, Allah - despite their false promise - will remove the punishment for a short while in order to establish an argument against them, showing that they will not keep to their promise. Fourth, He will launch the greatest assault on them again to take revenge. According to Sayyidna ` Abdullah Ibn Mas` ud's ؓ interpretation, all the prophecies have been fulfilled. The first four prophecies were fulfilled during the period when the people of Makkah suffered a severe drought and famine until this torment was lifted. The fifth one was fulfilled on the occasion of the. Battle of Badr. But the difficulty in this interpretation is that it seems inconceivable that the express wordings of the Qur'an such as تَأْتِي السَّمَاءُ...the sky will come دُخَانٍ مُّبِينٍ a visible smoke (10) يَغْشَى النَّاسَ will envelop people ... (11) " would refer to an imaginary smoke on account of intensity of hunger. The wordings expressly refer to the distinctive smoke that would be brought forth in the open and clear sky, enshrouding all the people. But in this interpretation, there is neither visible smoke in the sky nor is it enveloping the people. The smoke was as a result of the intensity of their own exhaustion. Therefore, following the express wordings of the Qur'an, Ibn Kathir prefers to interpret the expression دُخَانٍ مُّبِينٍ "visible smoke" as referring to one of the signs/portents of the Hour. Furthermore, this interpretation is preferable because this is based on Prophetic ahadith, while the other interpretation is based merely on a saying of Sayyidna ` Abdullah Ibn Masud ؓ .
But a strong objection on the interpretation of Ibn Kathir may be raised on the basis of the verse that says, إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا ۚ إِنَّكُمْ عَائِدُونَ " (Well,) We are going to remove the punishment for a while, (but) you will certainly go back (to your original position). (44:15) ". The problem here is that on the Day of Judgment no punishment of the unbelievers will be removed. The assertion that their punishment will be removed for a few days does not appear to coincide with the interpretation that takes the 'smoke' as a sign of Qiyamah. Responding to this objection, Ibn Kathir has observed that it could have one of two meanings. For one thing, it could mean 'If We, in keeping with your request, grant you reprieve from your torment and send you back to the world, you will revert to your former state of kufr'. This may be compared to another verse on the same subject: وَلَوْ رَحِمْنَاهُمْ وَكَشَفْنَا مَا بِهِم مِّن ضُرٍّ لَّلَجُّوا فِي طُغْيَانِهِمْ يَعْمَهُونَ "And even if We have mercy on them and remove whatever distress they have, they would still persist obstinately in their rebellion, wandering blindly (23:75) ". Similarly, another verse وَلَوْ رُدُّوا لَعَادُوا لِمَا نُهُوا عَنْهُ "...And if they were sent back, they
would again go for what they were forbidden from...". (6:28)
The other meaning of کاشفوا العَذَاب "We are going to remove the punishment" could be that all the causes of punishment have been completed and the punishment is imminent, but it is postponed for a few days, as it was delayed in the case of the people of Yunus (علیہ السلام) The Qur'an says شَفْنَا عَنْهُمْ عَذَابَ "Surely We have removed from them their punishment" whereas the punishment on the people of Yunus (علیہ السلام) had not yet arrived - only the signs of punishment were visible when it was delayed, but it is described as removal of punishment.
In conclusion, if the prophecy of dukhan ('smoke' ) be taken as one of the portents of the Hour, so the phrase kashiful adhab (We are going to remove the punishment –کاشفوا العذاب) does not create any problem. In this interpretation, the phrase يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَىٰ " (Then,) the day We will seize (you) with the greatest seizure ... (44:16) " refers to the seizure of the Day of Judgment. In Sayyidna ` Abdullah Ibn Mas` ud's 'interpretation it refers to the seizure of the battle of Badr. This is correct because that too was a great seizure, but that does not necessarily mean that a greater seizure will not be made on the Day of Judgment. It is possible that the Qur'an, through these verses, is warning the unbelievers of an impending punishment. Whenever a punishment befell the enemies, the noble Companions took the verses to apply to that particular punishment. This does not negate its being one of the signs of the Hour. Ruh-ul-Ma` ani cites Sayyidna ` Abdullah Ibn Masud's ؓ narration with reference to ` Allamah Saffarini's book البحورالزاخرۃ 'al-Buhur-uz-Zakhirah', thus:
ھما دخامان مضی واحد والّذی بقی یملأ مابین السّماء والارض ولا یصیب المؤمن الا بالذکمۃ واما الکافر فیشق مسامعہ فیبعث اللہ تعالیٰ عند ذالک الرّیح الجنوب من الیمن فتقبض روح کل مؤمن ویبقیٰ شرار النّاس۔ (روح)
"Two clouds of 'dukhan or smoke' will be produced at two different times: One, in fact, has already occurred on the occasion of the famine of Makkah and the other is still going to be produced. The second smoke will fill the atmosphere between the heaven and the earth. A believer will feel it like having a cold but it will tear through all the pores of an unbeliever. At that time Allah will send southerly wind from Yemen which will take away the soul of every believer; and there shall remain only the unbelievers, the worst of people." (Ruh-ul-Ma’ ani)
The author of Ruh-ul-Ma` ani, in terms of his preferred interpretation, has expressed his suspicion on the authenticity of this narration. However, if the narration can be confirmed, then there will remain no conflict between the Tafsir of Ibn Masud ؓ and the express wordings of the Qur'an and the Prophetic ahadith. Allah, the Pure and Exalted, knows best
saying, “Deliver to me the servants of Allah. I am an honest messenger to you,”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
دُخَانٍ مُّبِينٍ...visible smoke" in verse (10) embodies a prophecy and the Prophet ﷺ was asked to watch for the Day when the sky will bring forth a manifest smoke covering the people. There are three opinions recorded about this from the Companions and their pupils.
The first view is that the smoke is one of the portents of the Day of Judgment which will occur very close to the Day of Judgment. This view is held by Sayyidna al-Murtada, Ibn ` Abbas, Ibn ` Umar, Abu Hurairah, Zaid Ibn ` Ali ؓ ، Hasan al-Basri Ibn Abi Mulaikah and others رحمۃ اللہ علیہم . This view is recorded traceably on the authority of Sayyidna Abu Said al-Khudri and Hudhaifah Ibn ` Usaid al-Ghifari ؓ which will be set out in detail later.
The second view is that this prophecy has already occurred. This refers to the event when the Quraish did not respond to Islam's call and they grew obstinate, the Apostle of Allah invoked against them that they would suffer seven years of drought and famine as it happened in the time of Prophet Y usuf علیہ السلامٍ. They became so exhausted and hungry that they were forced to eat bones and carrion. When they looked at the sky, they saw nothing but smoke or smoky haze because of their exhaustion, instead of rain-laiden clouds. This view is held by Sayyidna ` Abdullah Ibn Masud ؓ and others.
The third view is held by Sayyidna ` Abdur-Rahman al-'A'raj and others. They say that the 'smoke' refers to the 'dust' which had been stirred up to the sky, and had covered the firmament of Makkah on the day of 'the Conquest of Makkah'. (Qurtubi).
The first two views are most popular. Ibn Kathir says regarding the third view:
ھَذا القول غیرب جِدَّا بل مُنکر
"This view is gharib (unfamiliar), in fact munkar (against authentic reports) ".
The other two views are confirmed by authentic Traditions. Ruh-ul-Ma` ani supports the second view. Tafsir Bayan-ul-Qur'an prefers this view. It would appear that Ibn Kathir and Qurtubi prefer the first view. Allah knows best!
Narrations relating to the two views are as follows. It is recorded in Sahih of Muslim that Sayyidna Hudhaifah Ibn ` Usaid al-Ghifari ؓ said: "The Messenger of Allah ﷺ looked out upon us from a room while we were discussing the Hour. He said:
'The Hour will not come until you see ten signs. The rising of the sun from the west; the smoke; the beast (dabbat-ul ard); the emergence of Gog and Magog; the appearance of ` Isa son of Maryam; the Dajjal (anti-Christ); three cases of the earth collapsing - one in the east, one in the west, and one in the Arabian peninsula; and a fire that will emerge from the bottom of Aden and will drive the people - or gather the people - stopping with them when they stop to sleep at night or rest during the day."' (Ibn Kathir).
Ibn Jarir has recorded on the authority of Sayyidna Abu Malik Ash` ari ؓ that the Messenger of Allah ﷺ said: "I warn you against three things: one, the smoke which will only cause cold in a believer, but will permeate the entire body of an unbeliever so much so that it will ooze out from every pore and minute hole of the skin; the second thing is the beast (of the earth which will be of a strange/unusual type); the third thing will be Dajjal". Having cited this narration, Ibn Kathir said: "This chain of transmitters is good". Ibn Kathir has cited another narration on the same subject vide Ibn Abi Hatim on the authority of Sayyidna Abu Said al-Khudri ؓ . He also cites a narration with reference to Ibn Abi Hatim on the authority of Sayyidna al-Murtada ؓ to the following effect: "This prophecy has not yet been fulfilled. (It will happen close to the Hour). This smoke will be the cause of catarrh for the believer but it will penetrate the entire body of an unbeliever and ooze out of the tiny holes of his skin". Ibn Jarir cites a narration on the same subject on the authority of Sayyidna ` Abdullah Ibn ` Umar and Ibn ` Abbas ؓ . Ibn Kathir cites this and writes:
ھذا اسناد صحیح الٰی ابن عباس ؓ حبر الامۃ و ترجمان القراٰن وھٰکَذا قول من وافقہ من الصّحابۃ ؓ والتابِعِین رحمۃ اللہ علیہم مع الاحادیث المرفوعہ من الصحاح والحسان وغیرھما الّتی اور دوھا مما فیہ مقنع ودلالۃ ظاھرۃ علی ان الدّخان من الاٰیات المنتظرہ مع انّہ ظاھر القرآن (فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ ) وعلیٰ مافسرہ ابن مسعود انما ھو خیال رأوہ فی اعینھم من شدّد الجوع والجھد وھٰکذا قولہ تعالیٰ (يَغْشَى النَّاسَ ) او یتغشاھم و یعمھم ولو کان امراً خیالیا یخص اھل المکۃ المشرکین لما قیل فیہ یغشی الناس۔
"This chain of transmitters is authentic up to Sayyidna Ibn ` Abbas ؓ ، the scholar of the Ummah, interpreter of the Qur'an. This is the view of other Companions ؓ and their pupils who concur with Sayyidna Ibn ` Abbas ؓ ، together with prophetic Traditions - some being sahih and others hasan. They too are sufficient to prove that the 'smoke' is one of the portents of the Hour. It has not yet occurred, especially since the apparent wordings of the Qur'an bear evidence to this fact. Sayyidna ` Abdullah Ibn Mas` ud's ؓ popular interpretation of the word 'smoke' refers to an imaginary smoke/an illusion which they saw because of their intense hunger and exhaustion, but it is inconceivable that the Qur'an would use a phrase like يَغْشَى النَّاسَ 'that will envelop people ...(11) ’ because this imaginary smoke was experienced by Makkans only. The wordings of the phrase 'that will envelop people ...(11) " show that the smoke had enveloped all the people.
Earlier on, Sayyidna ` Abdullah Ibn Mas` ud's ؓ view was given as follows as recorded in the two Sahihs, Musnad of Ahmad, Tirmidhi, Nasa'i and others. Sayyidna Masruq ؓ narrates: 'We entered the mosque of Kufah at the gates of kindah - and a preacher recited the verse يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ "a day when the sky will come up with a visible smoke (44:10) " and asked the audience: "Do you know what smoke is that?" Then he said that that is the smoke which will emerge on the Day of Resurrection. It will take away the hearing and sight of the hypocrites, but for the believers it will be like having a cold. Sayyidna Masruq ؓ says, 'when we heard this we went to Sayyidna ` Abdullah Ibn Masud ؓ and told him about it. He was lying down, and he sat up with a start and said: "Allah has given to his prophet the following direction: قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ Say, "I do not demand from you any fee for it, nor am I from among those who make up things artificially" (38:86). This verse proves that it is also a part of knowledge that when a man does not know something, he should say frankly that he does not know and that the correct knowledge is with Allah.(and he should not pretend that he knows it) "Then he narrated a Hadith which interprets the meaning of the verse, thus: When the Quraish did not respond to the call of Islam and grew stubborn, the Messenger of Allah imprecated against them that they should have years like the years of drought and famine during the time of Sayyidna Yusuf (علیہ السلام) . They became so exhausted and hungry that they ate dead meat and bones. When they looked at the sky, they saw nothing but smoke.
According to another report, a man would look at the sky and he would see nothing between him and the sky except a smoky haze on account of intensity of hunger and exhaustion. In support of his argument he recited فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ "So, wait for a day when the sky will come up with a visible smoke (44:10) ". When this event took place, people came up to the Prophet of Allah ﷺ and requested him to pray to Allah to send down rain to his tribe of Mudar. Otherwise, they all will perish. So, the Holy Prophet ﷺ prayed for rain for them, and the rain came down. On that occasion the following verse was revealed إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا ۚ إِنَّكُمْ عَائِدُونَ ! We are going to remove the punishment for a while, (but) you will certainly go back (to your original position). (44:15) " As predicted, when they were granted ease or reprieve, they reverted to their former state of kufr (disbelief) and Allah revealed the following verse يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَىٰ إِنَّا مُنتَقِمُونَ " (Then,) the day We will seize (you) with the greatest seizure, We will take vengeance. (44:16) "
Sayyidna ` Abdullah Ibn Masud ؓ says that بطشہ کبریٰ "greatest seizure" refers to the battle of Badr. After reporting this incident, Sayyidna ` Abdullah Ibn Masud ؓ says that five events have already taken place:
(1) the smoke;
(2) the (defeat of the) Romans;
(3) the (splitting of the) moon;
(4) the seizure; and
(5) the lizam. (IbnKathir).
The 'smoke', according to this interpretation, refers to the drought and famine in Makkah. The defeat of the Romans was prophesied in the Surah Ar-Rum, thus: وَهُم مِّن بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ "and they, after their defeat, will be victorious." (30:3) The splitting of the moon refers to the miracle given by Allah to Prophet Muhammad t that is described in Surah -Qamar, thus: اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ "The Hour (of doom) has drawn near, and the moon has split asunder (54:1) ". The 'seizure', according to this interpretation, refers to the consequences of the pagan Quraish in the Battle of Badr. The 'lizam' refers to فَسَوْفَ يَكُونُ لِزَامًا "Now since you belied (the truth), the punishment will be inseparable from you (25:77) ", meaning the unbelievers' persistent denial of the truth will inevitably cause them torment.
A careful analysis of the verses embody several prophecies. First, the appearance of smoke on the sky and enveloping all the people. Second, that the pagans will not be able to bear the torment, so they will pray to Allah for its removal promising that they will believe. Third, they will go back on their words and break their promise. Fourth, Allah - despite their false promise - will remove the punishment for a short while in order to establish an argument against them, showing that they will not keep to their promise. Fourth, He will launch the greatest assault on them again to take revenge. According to Sayyidna ` Abdullah Ibn Mas` ud's ؓ interpretation, all the prophecies have been fulfilled. The first four prophecies were fulfilled during the period when the people of Makkah suffered a severe drought and famine until this torment was lifted. The fifth one was fulfilled on the occasion of the. Battle of Badr. But the difficulty in this interpretation is that it seems inconceivable that the express wordings of the Qur'an such as تَأْتِي السَّمَاءُ...the sky will come دُخَانٍ مُّبِينٍ a visible smoke (10) يَغْشَى النَّاسَ will envelop people ... (11) " would refer to an imaginary smoke on account of intensity of hunger. The wordings expressly refer to the distinctive smoke that would be brought forth in the open and clear sky, enshrouding all the people. But in this interpretation, there is neither visible smoke in the sky nor is it enveloping the people. The smoke was as a result of the intensity of their own exhaustion. Therefore, following the express wordings of the Qur'an, Ibn Kathir prefers to interpret the expression دُخَانٍ مُّبِينٍ "visible smoke" as referring to one of the signs/portents of the Hour. Furthermore, this interpretation is preferable because this is based on Prophetic ahadith, while the other interpretation is based merely on a saying of Sayyidna ` Abdullah Ibn Masud ؓ .
But a strong objection on the interpretation of Ibn Kathir may be raised on the basis of the verse that says, إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا ۚ إِنَّكُمْ عَائِدُونَ " (Well,) We are going to remove the punishment for a while, (but) you will certainly go back (to your original position). (44:15) ". The problem here is that on the Day of Judgment no punishment of the unbelievers will be removed. The assertion that their punishment will be removed for a few days does not appear to coincide with the interpretation that takes the 'smoke' as a sign of Qiyamah. Responding to this objection, Ibn Kathir has observed that it could have one of two meanings. For one thing, it could mean 'If We, in keeping with your request, grant you reprieve from your torment and send you back to the world, you will revert to your former state of kufr'. This may be compared to another verse on the same subject: وَلَوْ رَحِمْنَاهُمْ وَكَشَفْنَا مَا بِهِم مِّن ضُرٍّ لَّلَجُّوا فِي طُغْيَانِهِمْ يَعْمَهُونَ "And even if We have mercy on them and remove whatever distress they have, they would still persist obstinately in their rebellion, wandering blindly (23:75) ". Similarly, another verse وَلَوْ رُدُّوا لَعَادُوا لِمَا نُهُوا عَنْهُ "...And if they were sent back, they
would again go for what they were forbidden from...". (6:28)
The other meaning of کاشفوا العَذَاب "We are going to remove the punishment" could be that all the causes of punishment have been completed and the punishment is imminent, but it is postponed for a few days, as it was delayed in the case of the people of Yunus (علیہ السلام) The Qur'an says شَفْنَا عَنْهُمْ عَذَابَ "Surely We have removed from them their punishment" whereas the punishment on the people of Yunus (علیہ السلام) had not yet arrived - only the signs of punishment were visible when it was delayed, but it is described as removal of punishment.
In conclusion, if the prophecy of dukhan ('smoke' ) be taken as one of the portents of the Hour, so the phrase kashiful adhab (We are going to remove the punishment –کاشفوا العذاب) does not create any problem. In this interpretation, the phrase يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَىٰ " (Then,) the day We will seize (you) with the greatest seizure ... (44:16) " refers to the seizure of the Day of Judgment. In Sayyidna ` Abdullah Ibn Mas` ud's 'interpretation it refers to the seizure of the battle of Badr. This is correct because that too was a great seizure, but that does not necessarily mean that a greater seizure will not be made on the Day of Judgment. It is possible that the Qur'an, through these verses, is warning the unbelievers of an impending punishment. Whenever a punishment befell the enemies, the noble Companions took the verses to apply to that particular punishment. This does not negate its being one of the signs of the Hour. Ruh-ul-Ma` ani cites Sayyidna ` Abdullah Ibn Masud's ؓ narration with reference to ` Allamah Saffarini's book البحورالزاخرۃ 'al-Buhur-uz-Zakhirah', thus:
ھما دخامان مضی واحد والّذی بقی یملأ مابین السّماء والارض ولا یصیب المؤمن الا بالذکمۃ واما الکافر فیشق مسامعہ فیبعث اللہ تعالیٰ عند ذالک الرّیح الجنوب من الیمن فتقبض روح کل مؤمن ویبقیٰ شرار النّاس۔ (روح)
"Two clouds of 'dukhan or smoke' will be produced at two different times: One, in fact, has already occurred on the occasion of the famine of Makkah and the other is still going to be produced. The second smoke will fill the atmosphere between the heaven and the earth. A believer will feel it like having a cold but it will tear through all the pores of an unbeliever. At that time Allah will send southerly wind from Yemen which will take away the soul of every believer; and there shall remain only the unbelievers, the worst of people." (Ruh-ul-Ma’ ani)
The author of Ruh-ul-Ma` ani, in terms of his preferred interpretation, has expressed his suspicion on the authenticity of this narration. However, if the narration can be confirmed, then there will remain no conflict between the Tafsir of Ibn Masud ؓ and the express wordings of the Qur'an and the Prophetic ahadith. Allah, the Pure and Exalted, knows best
and saying, “Do not be haughty against Allah. I bring to you a clear proof.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
دُخَانٍ مُّبِينٍ...visible smoke" in verse (10) embodies a prophecy and the Prophet ﷺ was asked to watch for the Day when the sky will bring forth a manifest smoke covering the people. There are three opinions recorded about this from the Companions and their pupils.
The first view is that the smoke is one of the portents of the Day of Judgment which will occur very close to the Day of Judgment. This view is held by Sayyidna al-Murtada, Ibn ` Abbas, Ibn ` Umar, Abu Hurairah, Zaid Ibn ` Ali ؓ ، Hasan al-Basri Ibn Abi Mulaikah and others رحمۃ اللہ علیہم . This view is recorded traceably on the authority of Sayyidna Abu Said al-Khudri and Hudhaifah Ibn ` Usaid al-Ghifari ؓ which will be set out in detail later.
The second view is that this prophecy has already occurred. This refers to the event when the Quraish did not respond to Islam's call and they grew obstinate, the Apostle of Allah invoked against them that they would suffer seven years of drought and famine as it happened in the time of Prophet Y usuf علیہ السلامٍ. They became so exhausted and hungry that they were forced to eat bones and carrion. When they looked at the sky, they saw nothing but smoke or smoky haze because of their exhaustion, instead of rain-laiden clouds. This view is held by Sayyidna ` Abdullah Ibn Masud ؓ and others.
The third view is held by Sayyidna ` Abdur-Rahman al-'A'raj and others. They say that the 'smoke' refers to the 'dust' which had been stirred up to the sky, and had covered the firmament of Makkah on the day of 'the Conquest of Makkah'. (Qurtubi).
The first two views are most popular. Ibn Kathir says regarding the third view:
ھَذا القول غیرب جِدَّا بل مُنکر
"This view is gharib (unfamiliar), in fact munkar (against authentic reports) ".
The other two views are confirmed by authentic Traditions. Ruh-ul-Ma` ani supports the second view. Tafsir Bayan-ul-Qur'an prefers this view. It would appear that Ibn Kathir and Qurtubi prefer the first view. Allah knows best!
Narrations relating to the two views are as follows. It is recorded in Sahih of Muslim that Sayyidna Hudhaifah Ibn ` Usaid al-Ghifari ؓ said: "The Messenger of Allah ﷺ looked out upon us from a room while we were discussing the Hour. He said:
'The Hour will not come until you see ten signs. The rising of the sun from the west; the smoke; the beast (dabbat-ul ard); the emergence of Gog and Magog; the appearance of ` Isa son of Maryam; the Dajjal (anti-Christ); three cases of the earth collapsing - one in the east, one in the west, and one in the Arabian peninsula; and a fire that will emerge from the bottom of Aden and will drive the people - or gather the people - stopping with them when they stop to sleep at night or rest during the day."' (Ibn Kathir).
Ibn Jarir has recorded on the authority of Sayyidna Abu Malik Ash` ari ؓ that the Messenger of Allah ﷺ said: "I warn you against three things: one, the smoke which will only cause cold in a believer, but will permeate the entire body of an unbeliever so much so that it will ooze out from every pore and minute hole of the skin; the second thing is the beast (of the earth which will be of a strange/unusual type); the third thing will be Dajjal". Having cited this narration, Ibn Kathir said: "This chain of transmitters is good". Ibn Kathir has cited another narration on the same subject vide Ibn Abi Hatim on the authority of Sayyidna Abu Said al-Khudri ؓ . He also cites a narration with reference to Ibn Abi Hatim on the authority of Sayyidna al-Murtada ؓ to the following effect: "This prophecy has not yet been fulfilled. (It will happen close to the Hour). This smoke will be the cause of catarrh for the believer but it will penetrate the entire body of an unbeliever and ooze out of the tiny holes of his skin". Ibn Jarir cites a narration on the same subject on the authority of Sayyidna ` Abdullah Ibn ` Umar and Ibn ` Abbas ؓ . Ibn Kathir cites this and writes:
ھذا اسناد صحیح الٰی ابن عباس ؓ حبر الامۃ و ترجمان القراٰن وھٰکَذا قول من وافقہ من الصّحابۃ ؓ والتابِعِین رحمۃ اللہ علیہم مع الاحادیث المرفوعہ من الصحاح والحسان وغیرھما الّتی اور دوھا مما فیہ مقنع ودلالۃ ظاھرۃ علی ان الدّخان من الاٰیات المنتظرہ مع انّہ ظاھر القرآن (فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ ) وعلیٰ مافسرہ ابن مسعود انما ھو خیال رأوہ فی اعینھم من شدّد الجوع والجھد وھٰکذا قولہ تعالیٰ (يَغْشَى النَّاسَ ) او یتغشاھم و یعمھم ولو کان امراً خیالیا یخص اھل المکۃ المشرکین لما قیل فیہ یغشی الناس۔
"This chain of transmitters is authentic up to Sayyidna Ibn ` Abbas ؓ ، the scholar of the Ummah, interpreter of the Qur'an. This is the view of other Companions ؓ and their pupils who concur with Sayyidna Ibn ` Abbas ؓ ، together with prophetic Traditions - some being sahih and others hasan. They too are sufficient to prove that the 'smoke' is one of the portents of the Hour. It has not yet occurred, especially since the apparent wordings of the Qur'an bear evidence to this fact. Sayyidna ` Abdullah Ibn Mas` ud's ؓ popular interpretation of the word 'smoke' refers to an imaginary smoke/an illusion which they saw because of their intense hunger and exhaustion, but it is inconceivable that the Qur'an would use a phrase like يَغْشَى النَّاسَ 'that will envelop people ...(11) ’ because this imaginary smoke was experienced by Makkans only. The wordings of the phrase 'that will envelop people ...(11) " show that the smoke had enveloped all the people.
Earlier on, Sayyidna ` Abdullah Ibn Mas` ud's ؓ view was given as follows as recorded in the two Sahihs, Musnad of Ahmad, Tirmidhi, Nasa'i and others. Sayyidna Masruq ؓ narrates: 'We entered the mosque of Kufah at the gates of kindah - and a preacher recited the verse يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ "a day when the sky will come up with a visible smoke (44:10) " and asked the audience: "Do you know what smoke is that?" Then he said that that is the smoke which will emerge on the Day of Resurrection. It will take away the hearing and sight of the hypocrites, but for the believers it will be like having a cold. Sayyidna Masruq ؓ says, 'when we heard this we went to Sayyidna ` Abdullah Ibn Masud ؓ and told him about it. He was lying down, and he sat up with a start and said: "Allah has given to his prophet the following direction: قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ Say, "I do not demand from you any fee for it, nor am I from among those who make up things artificially" (38:86). This verse proves that it is also a part of knowledge that when a man does not know something, he should say frankly that he does not know and that the correct knowledge is with Allah.(and he should not pretend that he knows it) "Then he narrated a Hadith which interprets the meaning of the verse, thus: When the Quraish did not respond to the call of Islam and grew stubborn, the Messenger of Allah imprecated against them that they should have years like the years of drought and famine during the time of Sayyidna Yusuf (علیہ السلام) . They became so exhausted and hungry that they ate dead meat and bones. When they looked at the sky, they saw nothing but smoke.
According to another report, a man would look at the sky and he would see nothing between him and the sky except a smoky haze on account of intensity of hunger and exhaustion. In support of his argument he recited فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ "So, wait for a day when the sky will come up with a visible smoke (44:10) ". When this event took place, people came up to the Prophet of Allah ﷺ and requested him to pray to Allah to send down rain to his tribe of Mudar. Otherwise, they all will perish. So, the Holy Prophet ﷺ prayed for rain for them, and the rain came down. On that occasion the following verse was revealed إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا ۚ إِنَّكُمْ عَائِدُونَ ! We are going to remove the punishment for a while, (but) you will certainly go back (to your original position). (44:15) " As predicted, when they were granted ease or reprieve, they reverted to their former state of kufr (disbelief) and Allah revealed the following verse يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَىٰ إِنَّا مُنتَقِمُونَ " (Then,) the day We will seize (you) with the greatest seizure, We will take vengeance. (44:16) "
Sayyidna ` Abdullah Ibn Masud ؓ says that بطشہ کبریٰ "greatest seizure" refers to the battle of Badr. After reporting this incident, Sayyidna ` Abdullah Ibn Masud ؓ says that five events have already taken place:
(1) the smoke;
(2) the (defeat of the) Romans;
(3) the (splitting of the) moon;
(4) the seizure; and
(5) the lizam. (IbnKathir).
The 'smoke', according to this interpretation, refers to the drought and famine in Makkah. The defeat of the Romans was prophesied in the Surah Ar-Rum, thus: وَهُم مِّن بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ "and they, after their defeat, will be victorious." (30:3) The splitting of the moon refers to the miracle given by Allah to Prophet Muhammad t that is described in Surah -Qamar, thus: اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ "The Hour (of doom) has drawn near, and the moon has split asunder (54:1) ". The 'seizure', according to this interpretation, refers to the consequences of the pagan Quraish in the Battle of Badr. The 'lizam' refers to فَسَوْفَ يَكُونُ لِزَامًا "Now since you belied (the truth), the punishment will be inseparable from you (25:77) ", meaning the unbelievers' persistent denial of the truth will inevitably cause them torment.
A careful analysis of the verses embody several prophecies. First, the appearance of smoke on the sky and enveloping all the people. Second, that the pagans will not be able to bear the torment, so they will pray to Allah for its removal promising that they will believe. Third, they will go back on their words and break their promise. Fourth, Allah - despite their false promise - will remove the punishment for a short while in order to establish an argument against them, showing that they will not keep to their promise. Fourth, He will launch the greatest assault on them again to take revenge. According to Sayyidna ` Abdullah Ibn Mas` ud's ؓ interpretation, all the prophecies have been fulfilled. The first four prophecies were fulfilled during the period when the people of Makkah suffered a severe drought and famine until this torment was lifted. The fifth one was fulfilled on the occasion of the. Battle of Badr. But the difficulty in this interpretation is that it seems inconceivable that the express wordings of the Qur'an such as تَأْتِي السَّمَاءُ...the sky will come دُخَانٍ مُّبِينٍ a visible smoke (10) يَغْشَى النَّاسَ will envelop people ... (11) " would refer to an imaginary smoke on account of intensity of hunger. The wordings expressly refer to the distinctive smoke that would be brought forth in the open and clear sky, enshrouding all the people. But in this interpretation, there is neither visible smoke in the sky nor is it enveloping the people. The smoke was as a result of the intensity of their own exhaustion. Therefore, following the express wordings of the Qur'an, Ibn Kathir prefers to interpret the expression دُخَانٍ مُّبِينٍ "visible smoke" as referring to one of the signs/portents of the Hour. Furthermore, this interpretation is preferable because this is based on Prophetic ahadith, while the other interpretation is based merely on a saying of Sayyidna ` Abdullah Ibn Masud ؓ .
But a strong objection on the interpretation of Ibn Kathir may be raised on the basis of the verse that says, إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا ۚ إِنَّكُمْ عَائِدُونَ " (Well,) We are going to remove the punishment for a while, (but) you will certainly go back (to your original position). (44:15) ". The problem here is that on the Day of Judgment no punishment of the unbelievers will be removed. The assertion that their punishment will be removed for a few days does not appear to coincide with the interpretation that takes the 'smoke' as a sign of Qiyamah. Responding to this objection, Ibn Kathir has observed that it could have one of two meanings. For one thing, it could mean 'If We, in keeping with your request, grant you reprieve from your torment and send you back to the world, you will revert to your former state of kufr'. This may be compared to another verse on the same subject: وَلَوْ رَحِمْنَاهُمْ وَكَشَفْنَا مَا بِهِم مِّن ضُرٍّ لَّلَجُّوا فِي طُغْيَانِهِمْ يَعْمَهُونَ "And even if We have mercy on them and remove whatever distress they have, they would still persist obstinately in their rebellion, wandering blindly (23:75) ". Similarly, another verse وَلَوْ رُدُّوا لَعَادُوا لِمَا نُهُوا عَنْهُ "...And if they were sent back, they
would again go for what they were forbidden from...". (6:28)
The other meaning of کاشفوا العَذَاب "We are going to remove the punishment" could be that all the causes of punishment have been completed and the punishment is imminent, but it is postponed for a few days, as it was delayed in the case of the people of Yunus (علیہ السلام) The Qur'an says شَفْنَا عَنْهُمْ عَذَابَ "Surely We have removed from them their punishment" whereas the punishment on the people of Yunus (علیہ السلام) had not yet arrived - only the signs of punishment were visible when it was delayed, but it is described as removal of punishment.
In conclusion, if the prophecy of dukhan ('smoke' ) be taken as one of the portents of the Hour, so the phrase kashiful adhab (We are going to remove the punishment –کاشفوا العذاب) does not create any problem. In this interpretation, the phrase يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَىٰ " (Then,) the day We will seize (you) with the greatest seizure ... (44:16) " refers to the seizure of the Day of Judgment. In Sayyidna ` Abdullah Ibn Mas` ud's 'interpretation it refers to the seizure of the battle of Badr. This is correct because that too was a great seizure, but that does not necessarily mean that a greater seizure will not be made on the Day of Judgment. It is possible that the Qur'an, through these verses, is warning the unbelievers of an impending punishment. Whenever a punishment befell the enemies, the noble Companions took the verses to apply to that particular punishment. This does not negate its being one of the signs of the Hour. Ruh-ul-Ma` ani cites Sayyidna ` Abdullah Ibn Masud's ؓ narration with reference to ` Allamah Saffarini's book البحورالزاخرۃ 'al-Buhur-uz-Zakhirah', thus:
ھما دخامان مضی واحد والّذی بقی یملأ مابین السّماء والارض ولا یصیب المؤمن الا بالذکمۃ واما الکافر فیشق مسامعہ فیبعث اللہ تعالیٰ عند ذالک الرّیح الجنوب من الیمن فتقبض روح کل مؤمن ویبقیٰ شرار النّاس۔ (روح)
"Two clouds of 'dukhan or smoke' will be produced at two different times: One, in fact, has already occurred on the occasion of the famine of Makkah and the other is still going to be produced. The second smoke will fill the atmosphere between the heaven and the earth. A believer will feel it like having a cold but it will tear through all the pores of an unbeliever. At that time Allah will send southerly wind from Yemen which will take away the soul of every believer; and there shall remain only the unbelievers, the worst of people." (Ruh-ul-Ma’ ani)
The author of Ruh-ul-Ma` ani, in terms of his preferred interpretation, has expressed his suspicion on the authenticity of this narration. However, if the narration can be confirmed, then there will remain no conflict between the Tafsir of Ibn Masud ؓ and the express wordings of the Qur'an and the Prophetic ahadith. Allah, the Pure and Exalted, knows best
And I have sought refuge with my Lord and your Lord, lest you stone me to death.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَإِنِّي عُذْتُ بِرَبِّي وَرَبِّكُمْ أَن تَرْجُمُونِ "And I have sought refuge with my Lord and your Lord, lest you stone me to death. (44:20) " The word rajm means 'to stone to death'. Another meaning of the word is 'to revile or to make a verbal assault or to heap up insults'. Both senses are possible here, but it seems more likely that the word is used here in the sense of stoning to death, because Fir'aun's people must have been threatening Prophet Musa (علیہ السلام) with death.
44:21
وَاِنْ لَّمْ تُؤْمِنُوْا لِیْ فَاعْتَزِلُوْنِ
And if you do not believe in me, then keep away from me.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَإِنِّي عُذْتُ بِرَبِّي وَرَبِّكُمْ أَن تَرْجُمُونِ "And I have sought refuge with my Lord and your Lord, lest you stone me to death. (44:20) " The word rajm means 'to stone to death'. Another meaning of the word is 'to revile or to make a verbal assault or to heap up insults'. Both senses are possible here, but it seems more likely that the word is used here in the sense of stoning to death, because Fir'aun's people must have been threatening Prophet Musa (علیہ السلام) with death.
Then he prayed to his Lord saying, “These are a guilty people.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَإِنِّي عُذْتُ بِرَبِّي وَرَبِّكُمْ أَن تَرْجُمُونِ "And I have sought refuge with my Lord and your Lord, lest you stone me to death. (44:20) " The word rajm means 'to stone to death'. Another meaning of the word is 'to revile or to make a verbal assault or to heap up insults'. Both senses are possible here, but it seems more likely that the word is used here in the sense of stoning to death, because Fir'aun's people must have been threatening Prophet Musa (علیہ السلام) with death.
(So, Allah answered his prayer saying,) “Now, take away my servants at night. You will certainly be chased,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَإِنِّي عُذْتُ بِرَبِّي وَرَبِّكُمْ أَن تَرْجُمُونِ "And I have sought refuge with my Lord and your Lord, lest you stone me to death. (44:20) " The word rajm means 'to stone to death'. Another meaning of the word is 'to revile or to make a verbal assault or to heap up insults'. Both senses are possible here, but it seems more likely that the word is used here in the sense of stoning to death, because Fir'aun's people must have been threatening Prophet Musa (علیہ السلام) with death.
and leave the sea in the state of stillness; they are an army that is sure to be drowned.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَاتْرُكِ الْبَحْرَ رَهْوًا "And leave the sea in the state of stillness; (44:24) " The word rahwan means 'to be still/calm/motionless'. When Prophet Musa (علیہ السلام) and his companions crossed the sea, Musa ill naturally desired for the sea to go back to its original state. So he wanted to strike it with his staff so that it would form a barrier between them and Fir'aun to prevent him from reaching them. But Allah commanded him to leave it as it was, quiet and divided, and gave him the glad tidings that they were a host to be drowned, and he should not fear either being overtaken by Fir'aun or drowning in the sea. When Fir'aun, with his host, will reach the middle of the dry path, Allah will cause the water to flow and they will drown. (Ibn Kathir).
44:25
كَمْ تَرَكُوْا مِنْ جَنّٰتٍ وَّعُیُوْنٍ
How many gardens and fountains have they left behind-
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَاتْرُكِ الْبَحْرَ رَهْوًا "And leave the sea in the state of stillness; (44:24) " The word rahwan means 'to be still/calm/motionless'. When Prophet Musa (علیہ السلام) and his companions crossed the sea, Musa ill naturally desired for the sea to go back to its original state. So he wanted to strike it with his staff so that it would form a barrier between them and Fir'aun to prevent him from reaching them. But Allah commanded him to leave it as it was, quiet and divided, and gave him the glad tidings that they were a host to be drowned, and he should not fear either being overtaken by Fir'aun or drowning in the sea. When Fir'aun, with his host, will reach the middle of the dry path, Allah will cause the water to flow and they will drown. (Ibn Kathir).
44:26
وَّزُرُوْعٍ وَّمَقَامٍ كَرِیْمٍ
- and how many fields and noble sites,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَاتْرُكِ الْبَحْرَ رَهْوًا "And leave the sea in the state of stillness; (44:24) " The word rahwan means 'to be still/calm/motionless'. When Prophet Musa (علیہ السلام) and his companions crossed the sea, Musa ill naturally desired for the sea to go back to its original state. So he wanted to strike it with his staff so that it would form a barrier between them and Fir'aun to prevent him from reaching them. But Allah commanded him to leave it as it was, quiet and divided, and gave him the glad tidings that they were a host to be drowned, and he should not fear either being overtaken by Fir'aun or drowning in the sea. When Fir'aun, with his host, will reach the middle of the dry path, Allah will cause the water to flow and they will drown. (Ibn Kathir).
44:27
وَّنَعْمَةٍ كَانُوْا فِیْهَا فٰكِهِیْنَ
and how many a luxury they used to rejoice in!
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَاتْرُكِ الْبَحْرَ رَهْوًا "And leave the sea in the state of stillness; (44:24) " The word rahwan means 'to be still/calm/motionless'. When Prophet Musa (علیہ السلام) and his companions crossed the sea, Musa ill naturally desired for the sea to go back to its original state. So he wanted to strike it with his staff so that it would form a barrier between them and Fir'aun to prevent him from reaching them. But Allah commanded him to leave it as it was, quiet and divided, and gave him the glad tidings that they were a host to be drowned, and he should not fear either being overtaken by Fir'aun or drowning in the sea. When Fir'aun, with his host, will reach the middle of the dry path, Allah will cause the water to flow and they will drown. (Ibn Kathir).
44:28
كَذٰلِكَ ۫ وَاَوْرَثْنٰهَا قَوْمًا اٰخَرِیْنَ
This is how it happened. And We made other people inherit all this.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَأَوْرَثْنَاهَا قَوْمًا آخَرِينَ And We made other people inherit all this." (44:28) In Surah Shu'ara', it is explicitly stated that 'other people' refers to the Children of Israel. It is objected that there is no historical evidence to show that the Children of Israel ever settled again in Egypt. This objection has been rebutted in Surah Shu` ara'.
So, neither the sky and earth wept over them, nor were they given a respite.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Weeping of the Sky and the Earth
فَمَا بَكَتْ عَلَيْهِمُ السَّمَاءُ وَالْأَرْضُ "So, neither the sky and earth wept over them... (44:29) ". This means they did not perform any righteous deeds on earth which would weep for them when they died, nor did any of their righteous deeds ascend through the gates of heaven, so that the sky would weep on their death. There are several ahadith which confirm that when a righteous person dies, the heaven and earth weep. Hafiz Abu Ya` la reports on the authority of Sayyidna Anas ؓ that the Prophet of Allah ﷺ said: "For every person there are two gates in the heaven/sky. Through one of them his sustenance descends, and through the other his deeds and his conversation ascend. When he dies, the gates remember him and weep. Then the Prophet ﷺ recited the following verse as an evidence of his statement: فَمَا بَكَتْ عَلَيْهِمُ السَّمَاءُ وَالْأَرْضُ So, neither the sky and earth wept over them...(44:29) ". Similar reports are narrated on the authority of Sayyidna Ibn ` Abbas (Ibn Kathir). Sayyidna Shuraih Ibn ` Ubaid al-Hadrami ؓ narrates that the Holy Prophet ﷺ said: "If a believer dies away from home where there is no one to weep for him, the heaven and earth weep for him." On this occasion too, the Holy Prophet ﷺ recited the same verse (29), adding that neither the sky nor the earth weeps for a non-believer. (Ibn Jarir). Sayyidna ‘Ali ؓ also upholds that the heaven and earth weep for a righteous person. (Ibn Kathir).
Some scholars interpret the verse metaphorically, not literally. They say that the sky and the earth do not really weep, in the primary sense of the word. The verse purports to say that their existence is so insignificant that when they were wiped out, it did not cause grief to anyone. In the light of the above narratives, the real weeping of the heaven and earth in this context appears to be preferable. If the literal or primary sense of an expression is possible, there is no need to interpret it metaphorically or figuratively. The narratives quoted above support our argument - that the verse must be interpreted in its basic sense, and not in the figurative sense. It may be objected that neither the heaven nor the earth has any sense so that they would weep in the primary sense in which we understand it. Its rebuttal is simple: Obviously, every member of the universe has some sense, to a higher or lower degree, as attested by the Qur'an وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ...And there is not a single thing that does not extol His purity and praise, but you do not understand their extolling... (17:44) ". Gradually, contemporary science - through its research and experiment - is now reaching the same conclusion. Of course, it is not necessary for the heavens and the earth to be weeping in the same way as human beings do. The way of their weeping would surely be different from humans but we are unaware of its reality.
And We delivered the children of Isrā’īl from the humiliating punishment,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Weeping of the Sky and the Earth
فَمَا بَكَتْ عَلَيْهِمُ السَّمَاءُ وَالْأَرْضُ "So, neither the sky and earth wept over them... (44:29) ". This means they did not perform any righteous deeds on earth which would weep for them when they died, nor did any of their righteous deeds ascend through the gates of heaven, so that the sky would weep on their death. There are several ahadith which confirm that when a righteous person dies, the heaven and earth weep. Hafiz Abu Ya` la reports on the authority of Sayyidna Anas ؓ that the Prophet of Allah ﷺ said: "For every person there are two gates in the heaven/sky. Through one of them his sustenance descends, and through the other his deeds and his conversation ascend. When he dies, the gates remember him and weep. Then the Prophet ﷺ recited the following verse as an evidence of his statement: فَمَا بَكَتْ عَلَيْهِمُ السَّمَاءُ وَالْأَرْضُ So, neither the sky and earth wept over them...(44:29) ". Similar reports are narrated on the authority of Sayyidna Ibn ` Abbas (Ibn Kathir). Sayyidna Shuraih Ibn ` Ubaid al-Hadrami ؓ narrates that the Holy Prophet ﷺ said: "If a believer dies away from home where there is no one to weep for him, the heaven and earth weep for him." On this occasion too, the Holy Prophet ﷺ recited the same verse (29), adding that neither the sky nor the earth weeps for a non-believer. (Ibn Jarir). Sayyidna ‘Ali ؓ also upholds that the heaven and earth weep for a righteous person. (Ibn Kathir).
Some scholars interpret the verse metaphorically, not literally. They say that the sky and the earth do not really weep, in the primary sense of the word. The verse purports to say that their existence is so insignificant that when they were wiped out, it did not cause grief to anyone. In the light of the above narratives, the real weeping of the heaven and earth in this context appears to be preferable. If the literal or primary sense of an expression is possible, there is no need to interpret it metaphorically or figuratively. The narratives quoted above support our argument - that the verse must be interpreted in its basic sense, and not in the figurative sense. It may be objected that neither the heaven nor the earth has any sense so that they would weep in the primary sense in which we understand it. Its rebuttal is simple: Obviously, every member of the universe has some sense, to a higher or lower degree, as attested by the Qur'an وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ...And there is not a single thing that does not extol His purity and praise, but you do not understand their extolling... (17:44) ". Gradually, contemporary science - through its research and experiment - is now reaching the same conclusion. Of course, it is not necessary for the heavens and the earth to be weeping in the same way as human beings do. The way of their weeping would surely be different from humans but we are unaware of its reality.
from Fir‘aun. Indeed, he was haughty, one of the transgressors.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Weeping of the Sky and the Earth
فَمَا بَكَتْ عَلَيْهِمُ السَّمَاءُ وَالْأَرْضُ "So, neither the sky and earth wept over them... (44:29) ". This means they did not perform any righteous deeds on earth which would weep for them when they died, nor did any of their righteous deeds ascend through the gates of heaven, so that the sky would weep on their death. There are several ahadith which confirm that when a righteous person dies, the heaven and earth weep. Hafiz Abu Ya` la reports on the authority of Sayyidna Anas ؓ that the Prophet of Allah ﷺ said: "For every person there are two gates in the heaven/sky. Through one of them his sustenance descends, and through the other his deeds and his conversation ascend. When he dies, the gates remember him and weep. Then the Prophet ﷺ recited the following verse as an evidence of his statement: فَمَا بَكَتْ عَلَيْهِمُ السَّمَاءُ وَالْأَرْضُ So, neither the sky and earth wept over them...(44:29) ". Similar reports are narrated on the authority of Sayyidna Ibn ` Abbas (Ibn Kathir). Sayyidna Shuraih Ibn ` Ubaid al-Hadrami ؓ narrates that the Holy Prophet ﷺ said: "If a believer dies away from home where there is no one to weep for him, the heaven and earth weep for him." On this occasion too, the Holy Prophet ﷺ recited the same verse (29), adding that neither the sky nor the earth weeps for a non-believer. (Ibn Jarir). Sayyidna ‘Ali ؓ also upholds that the heaven and earth weep for a righteous person. (Ibn Kathir).
Some scholars interpret the verse metaphorically, not literally. They say that the sky and the earth do not really weep, in the primary sense of the word. The verse purports to say that their existence is so insignificant that when they were wiped out, it did not cause grief to anyone. In the light of the above narratives, the real weeping of the heaven and earth in this context appears to be preferable. If the literal or primary sense of an expression is possible, there is no need to interpret it metaphorically or figuratively. The narratives quoted above support our argument - that the verse must be interpreted in its basic sense, and not in the figurative sense. It may be objected that neither the heaven nor the earth has any sense so that they would weep in the primary sense in which we understand it. Its rebuttal is simple: Obviously, every member of the universe has some sense, to a higher or lower degree, as attested by the Qur'an وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ...And there is not a single thing that does not extol His purity and praise, but you do not understand their extolling... (17:44) ". Gradually, contemporary science - through its research and experiment - is now reaching the same conclusion. Of course, it is not necessary for the heavens and the earth to be weeping in the same way as human beings do. The way of their weeping would surely be different from humans but we are unaware of its reality.
And We chose them, with knowledge, above all the worlds.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَلَقَدِ اخْتَرْنَاهُمْ عَلَىٰ عِلْمٍ عَلَى الْعَالَمِينَ And We chose them, with knowledge above all the worlds. (44:32)," This does not imply that the Children of Israel are superior to the Ummah of Muhammad ﷺ ، because the verse means that the Children of Israel were given superiority over all the people of their time. This is just like the Qur'an has described the merit of Sayyidah Maryam (علیہا السلام) as being superior to the نِسَاءِ الْعَالَمِينَ "women of the worlds (3:42) which means that she was superior to the women of her time." It is also possible that the Children of Israel have some sort of superiority to all the people of all times and ages from a particular angle, but collectively the Ummah of the Final Messenger ﷺ holds the highest status. (See Ibn Kathir and other sources for details.)
عَلَى الْعَالَمِينَ "with knowledge" means that every work of Allah has wisdom. Thus wisdom underlying Allah's knowledge dictated that they be granted superiority, and they were granted accordingly.
And We gave them the clear signs in which there was a manifest blessing.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَآتَيْنَاهُم مِّنَ الْآيَاتِ مَا فِيهِ بَلَاءٌ مُّبِينٌ And We gave them the clear signs in which there was a manifest blessing. (44:33) " The word 'signs' refers to the miracles of the staff, the shining hand and others. The word 1 bala' has two senses: (1) blessing; and (2) trial. Here both senses are possible. (Qurtubi).
44:34
اِنَّ هٰۤؤُلَآءِ لَیَقُوْلُوْنَ
These people say,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَآتَيْنَاهُم مِّنَ الْآيَاتِ مَا فِيهِ بَلَاءٌ مُّبِينٌ And We gave them the clear signs in which there was a manifest blessing. (44:33) " The word 'signs' refers to the miracles of the staff, the shining hand and others. The word 1 bala' has two senses: (1) blessing; and (2) trial. Here both senses are possible. (Qurtubi).
“There is nothing more than our first death, and we are not going to be resurrected.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَآتَيْنَاهُم مِّنَ الْآيَاتِ مَا فِيهِ بَلَاءٌ مُّبِينٌ And We gave them the clear signs in which there was a manifest blessing. (44:33) " The word 'signs' refers to the miracles of the staff, the shining hand and others. The word 1 bala' has two senses: (1) blessing; and (2) trial. Here both senses are possible. (Qurtubi).
So, (O believers,) bring our fathers, if you are true (in your belief in resurrection.)”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
فَأْتُوا بِآبَائِنَا إِن كُنتُمْ صَادِقِينَ "Bring our fathers, if you are true (in your belief in resurrection" ) (44:36) ". Allah did not give an answer to this argument of theirs, because it was too obvious to need explanation, for the resurrection will happen on the Day of Judgment, not in this world. Allah will bring back to life all human beings in the Hereafter. Life and death in this world are bound by specific natural laws and wisdom. If Allah is not bringing back to life those who died long ago at this time, it does not necessarily imply that He will not be able to give life after death in the Hereafter. The following statement embodies their false/absurd reasoning: In logical terminology, it may be said that the negation of a particular thing does not necessarily imply the negation of a general thing. (Bayan-ul-Qur an)
Are they better or the people of Tubba‘ and those who were before them? We have destroyed them. They were guilty indeed.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The Story of Tubba'
أَهُمْ خَيْرٌ أَمْ قَوْمُ تُبَّعٍ "Are they better or the people of Tubba? (44:37) ". The people of Tubba` have been referred to twice in the Qur'an. Here and in Surah Qaf. In both places only their name has been mentioned without recounting their chronicle. Therefore, the commentators have discussed extensively about the people of Tubba' , trying to identify them and their history. Tubba' is not the name of a particular individual, but is said to be the royal title of the kings of Himyar in Yemen. The Kings of Yemen were only known by this title when held sway over Himyar, Arabia, Syria, ` Iraq and parts of Africa for a long time; western part of Yemen was their capital. Therefore, the plural of Tubba' is Tababi'ah, and the kings are called Tababi` ah of Yemen. It is not clear which of the Tababi` ah is referred to here. Hafiz Ibn Kathir's research and conclusion would appear to be most plausible. His conclusion is that Tubba' here refers to Tubba' Ausat (Middle Tubba`) whose name was As` ad Abu Kuraib Ibn Ma` dikarab Yamani. This King ruled at least seven hundred years before the advent of the Holy Prophet of Allah ﷺ . Among the Himyari Kings, he ruled the longest. During his rule, he went on a journey of conquest invading many regions and annexing them to his domain until he reached Samarqand, expanding his kingdom. According to Muhammad Ibn Ishaq's narration, during his conquests once he passed by the area of Madinah and intended to attack it. The inhabitants of Madinah adopted the attitude that during the day they used to resist his attacks and during the night they entertained him. He felt embarrassed and abandoned the intention of fighting. During this period, two Jewish Rabbis warned him that that was the place of migration of the Final Prophet of Allah ﷺ ، and that he would never be able to prevail over that city. He was thus persuaded and left Madinah and went away with the two Rabbis to Yemen. The Rabbis invited him to embrace the Mosaic religion, and he did accept it. As a result, his people were also influenced by him and they too embraced the Mosaic religion. However, after his death they went astray and reverted to idolatry and fire-worship. This brought down on them the Divine wrath, the details of which are available in Surah Saba'. (Condensed from Tafsir Ibn Kathir: vol. 4 /p 144). This incident shows that the Tubba` mentioned here had himself embraced Islam, but his people later went astray. On both occasions the Qur'an has made reference to the 'people of Tubba', and not to Tubba' himself . This is supported by the narratives of Sayyidna Sahl Ibn Sa'd and Ibn ` Abbas ؓ which are recorded by Ibn Abi Hatim, Imam Ahmad, Tabarani and others that the Messenger of Allah ﷺ said: لا تسبّو تبّعافانّہ، قد کان اسلم "Do not revile Tubba', because he had embraced Islam." (ibidem).
And We did not create the heavens and the earth and what is between them just as players.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The Story of Tubba'
أَهُمْ خَيْرٌ أَمْ قَوْمُ تُبَّعٍ "Are they better or the people of Tubba? (44:37) ". The people of Tubba` have been referred to twice in the Qur'an. Here and in Surah Qaf. In both places only their name has been mentioned without recounting their chronicle. Therefore, the commentators have discussed extensively about the people of Tubba' , trying to identify them and their history. Tubba' is not the name of a particular individual, but is said to be the royal title of the kings of Himyar in Yemen. The Kings of Yemen were only known by this title when held sway over Himyar, Arabia, Syria, ` Iraq and parts of Africa for a long time; western part of Yemen was their capital. Therefore, the plural of Tubba' is Tababi'ah, and the kings are called Tababi` ah of Yemen. It is not clear which of the Tababi` ah is referred to here. Hafiz Ibn Kathir's research and conclusion would appear to be most plausible. His conclusion is that Tubba' here refers to Tubba' Ausat (Middle Tubba`) whose name was As` ad Abu Kuraib Ibn Ma` dikarab Yamani. This King ruled at least seven hundred years before the advent of the Holy Prophet of Allah ﷺ . Among the Himyari Kings, he ruled the longest. During his rule, he went on a journey of conquest invading many regions and annexing them to his domain until he reached Samarqand, expanding his kingdom. According to Muhammad Ibn Ishaq's narration, during his conquests once he passed by the area of Madinah and intended to attack it. The inhabitants of Madinah adopted the attitude that during the day they used to resist his attacks and during the night they entertained him. He felt embarrassed and abandoned the intention of fighting. During this period, two Jewish Rabbis warned him that that was the place of migration of the Final Prophet of Allah ﷺ ، and that he would never be able to prevail over that city. He was thus persuaded and left Madinah and went away with the two Rabbis to Yemen. The Rabbis invited him to embrace the Mosaic religion, and he did accept it. As a result, his people were also influenced by him and they too embraced the Mosaic religion. However, after his death they went astray and reverted to idolatry and fire-worship. This brought down on them the Divine wrath, the details of which are available in Surah Saba'. (Condensed from Tafsir Ibn Kathir: vol. 4 /p 144). This incident shows that the Tubba` mentioned here had himself embraced Islam, but his people later went astray. On both occasions the Qur'an has made reference to the 'people of Tubba', and not to Tubba' himself . This is supported by the narratives of Sayyidna Sahl Ibn Sa'd and Ibn ` Abbas ؓ which are recorded by Ibn Abi Hatim, Imam Ahmad, Tabarani and others that the Messenger of Allah ﷺ said: لا تسبّو تبّعافانّہ، قد کان اسلم "Do not revile Tubba', because he had embraced Islam." (ibidem).
We did not create them but with true purpose, but most of them do not know.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
مَا خَلَقْنَاهُمَا إِلَّا بِالْحَقِّ وَلَـٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ "We did not create them but with true purpose, yet most of them do not know. (44:39) " In other words, every wise and thinking person should realise that there is a purpose and objective for creating this universe. The heavens and the earth and everything created in them manifest many realities. Examples are: (1) the manifestation of Divine power; (2) the possibility of the Hereafter. Obviously, the Supreme Creator Who drew out such huge bodies from the realm of non-existence into the realm of existence surely has the power to destroy them and re-create them; (3) the need for retribution (reward/punishment). If there is no retribution in the Hereafter, the very existence of the universe would be rendered purposeless or its purpose would be defeated. The wisdom underlying the creation of the universe is to make it dar-ul-imtihan (the domain of test-n-trial) and the Hereafter is the domain of reward and punishment. Otherwise, the outcome of both good and bad will necessarily be the same. This is far from Divine wisdom, or not in keeping with Divine wisdom; and (4) urging the thinking people to obey Allah and thank Him for having granted man this entire universe or creation as His great blessing
44:40
اِنَّ یَوْمَ الْفَصْلِ مِیْقَاتُهُمْ اَجْمَعِیْنَ
The Day of Decision is the appointed time for all of them-
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
مَا خَلَقْنَاهُمَا إِلَّا بِالْحَقِّ وَلَـٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ "We did not create them but with true purpose, yet most of them do not know. (44:39) " In other words, every wise and thinking person should realise that there is a purpose and objective for creating this universe. The heavens and the earth and everything created in them manifest many realities. Examples are: (1) the manifestation of Divine power; (2) the possibility of the Hereafter. Obviously, the Supreme Creator Who drew out such huge bodies from the realm of non-existence into the realm of existence surely has the power to destroy them and re-create them; (3) the need for retribution (reward/punishment). If there is no retribution in the Hereafter, the very existence of the universe would be rendered purposeless or its purpose would be defeated. The wisdom underlying the creation of the universe is to make it dar-ul-imtihan (the domain of test-n-trial) and the Hereafter is the domain of reward and punishment. Otherwise, the outcome of both good and bad will necessarily be the same. This is far from Divine wisdom, or not in keeping with Divine wisdom; and (4) urging the thinking people to obey Allah and thank Him for having granted man this entire universe or creation as His great blessing
the day when no close relation will be of any use to any close relation, nor will they be helped,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
مَا خَلَقْنَاهُمَا إِلَّا بِالْحَقِّ وَلَـٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ "We did not create them but with true purpose, yet most of them do not know. (44:39) " In other words, every wise and thinking person should realise that there is a purpose and objective for creating this universe. The heavens and the earth and everything created in them manifest many realities. Examples are: (1) the manifestation of Divine power; (2) the possibility of the Hereafter. Obviously, the Supreme Creator Who drew out such huge bodies from the realm of non-existence into the realm of existence surely has the power to destroy them and re-create them; (3) the need for retribution (reward/punishment). If there is no retribution in the Hereafter, the very existence of the universe would be rendered purposeless or its purpose would be defeated. The wisdom underlying the creation of the universe is to make it dar-ul-imtihan (the domain of test-n-trial) and the Hereafter is the domain of reward and punishment. Otherwise, the outcome of both good and bad will necessarily be the same. This is far from Divine wisdom, or not in keeping with Divine wisdom; and (4) urging the thinking people to obey Allah and thank Him for having granted man this entire universe or creation as His great blessing
except the One on whom Allah has mercy. Of course, He is the All-Mighty, the Very-Merciful.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
مَا خَلَقْنَاهُمَا إِلَّا بِالْحَقِّ وَلَـٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ "We did not create them but with true purpose, yet most of them do not know. (44:39) " In other words, every wise and thinking person should realise that there is a purpose and objective for creating this universe. The heavens and the earth and everything created in them manifest many realities. Examples are: (1) the manifestation of Divine power; (2) the possibility of the Hereafter. Obviously, the Supreme Creator Who drew out such huge bodies from the realm of non-existence into the realm of existence surely has the power to destroy them and re-create them; (3) the need for retribution (reward/punishment). If there is no retribution in the Hereafter, the very existence of the universe would be rendered purposeless or its purpose would be defeated. The wisdom underlying the creation of the universe is to make it dar-ul-imtihan (the domain of test-n-trial) and the Hereafter is the domain of reward and punishment. Otherwise, the outcome of both good and bad will necessarily be the same. This is far from Divine wisdom, or not in keeping with Divine wisdom; and (4) urging the thinking people to obey Allah and thank Him for having granted man this entire universe or creation as His great blessing
44:43
اِنَّ شَجَرَتَ الزَّقُّوْمِ
Indeed the tree of zaqqūm
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Punishment and Reward of the Hereafter
In these verses, according to the style of the Qur'an, Allah describes Hell and the way the unbelievers will be punished, and Paradise and the way the believers will be rewarded.
Punishment of the Dwellers of Hell
"Indeed the tree of zaqqum... (44:43) ". Some necessary information regarding the reality of zaqqum has been given in Surah As-Saffat. Please see under (37:64-65). Here the Qur'an apparently indicates that the infidels will be given zaqqum to eat even before they enter Hell, because in this verse the Qur'an says that after having fed them with zaqqum they will be seized by the keepers of Hell and dragged into the middle of the blazing fire of Hell. According to some commentators, this is the meaning of (56:56) Surah –Al-Waqi'ah هَـٰذَا نُزُلُهُمْ يَوْمَ الدِّينِ (This will be their entertainment on the Day of Requital". They argue that the word nuzul (entertainment) originally refers to the starter food and provision served to guests to make them feel welcome before the main course of entertainment is served. The main course of food and provision served later on is called diyafah or ma'dubah. The wordings of the Qur'an do carry the possibility that the feeding of zaqqum could be after the entry into Hell. In this case the word nuzul would refer, by extension, to the main course of meals and provisions served. The verse under comment which speaks about 'dragging the dweller of Hell towards the middle of the blazing fire' means, he would already be in Hell but after feeding him zaqqum he will be dragged towards the middle of the fire to expose him to a greater degree of disgrace and torture. Allah knows best! (Condensed from Bayan-ul-Qur'an).
44:44
طَعَامُ الْاَثِیْمِ
is the food of the sinful,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Punishment and Reward of the Hereafter
In these verses, according to the style of the Qur'an, Allah describes Hell and the way the unbelievers will be punished, and Paradise and the way the believers will be rewarded.
Punishment of the Dwellers of Hell
"Indeed the tree of zaqqum... (44:43) ". Some necessary information regarding the reality of zaqqum has been given in Surah As-Saffat. Please see under (37:64-65). Here the Qur'an apparently indicates that the infidels will be given zaqqum to eat even before they enter Hell, because in this verse the Qur'an says that after having fed them with zaqqum they will be seized by the keepers of Hell and dragged into the middle of the blazing fire of Hell. According to some commentators, this is the meaning of (56:56) Surah –Al-Waqi'ah هَـٰذَا نُزُلُهُمْ يَوْمَ الدِّينِ (This will be their entertainment on the Day of Requital". They argue that the word nuzul (entertainment) originally refers to the starter food and provision served to guests to make them feel welcome before the main course of entertainment is served. The main course of food and provision served later on is called diyafah or ma'dubah. The wordings of the Qur'an do carry the possibility that the feeding of zaqqum could be after the entry into Hell. In this case the word nuzul would refer, by extension, to the main course of meals and provisions served. The verse under comment which speaks about 'dragging the dweller of Hell towards the middle of the blazing fire' means, he would already be in Hell but after feeding him zaqqum he will be dragged towards the middle of the fire to expose him to a greater degree of disgrace and torture. Allah knows best! (Condensed from Bayan-ul-Qur'an).
44:45
كَالْمُهْلِ ۛۚ یَغْلِیْ فِی الْبُطُوْنِ
like dregs of oil. It will boil in the bellies
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Punishment and Reward of the Hereafter
In these verses, according to the style of the Qur'an, Allah describes Hell and the way the unbelievers will be punished, and Paradise and the way the believers will be rewarded.
Punishment of the Dwellers of Hell
"Indeed the tree of zaqqum... (44:43) ". Some necessary information regarding the reality of zaqqum has been given in Surah As-Saffat. Please see under (37:64-65). Here the Qur'an apparently indicates that the infidels will be given zaqqum to eat even before they enter Hell, because in this verse the Qur'an says that after having fed them with zaqqum they will be seized by the keepers of Hell and dragged into the middle of the blazing fire of Hell. According to some commentators, this is the meaning of (56:56) Surah –Al-Waqi'ah هَـٰذَا نُزُلُهُمْ يَوْمَ الدِّينِ (This will be their entertainment on the Day of Requital". They argue that the word nuzul (entertainment) originally refers to the starter food and provision served to guests to make them feel welcome before the main course of entertainment is served. The main course of food and provision served later on is called diyafah or ma'dubah. The wordings of the Qur'an do carry the possibility that the feeding of zaqqum could be after the entry into Hell. In this case the word nuzul would refer, by extension, to the main course of meals and provisions served. The verse under comment which speaks about 'dragging the dweller of Hell towards the middle of the blazing fire' means, he would already be in Hell but after feeding him zaqqum he will be dragged towards the middle of the fire to expose him to a greater degree of disgrace and torture. Allah knows best! (Condensed from Bayan-ul-Qur'an).
44:46
كَغَلْیِ الْحَمِیْمِ
like the boiling of hot water.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Punishment and Reward of the Hereafter
In these verses, according to the style of the Qur'an, Allah describes Hell and the way the unbelievers will be punished, and Paradise and the way the believers will be rewarded.
Punishment of the Dwellers of Hell
"Indeed the tree of zaqqum... (44:43) ". Some necessary information regarding the reality of zaqqum has been given in Surah As-Saffat. Please see under (37:64-65). Here the Qur'an apparently indicates that the infidels will be given zaqqum to eat even before they enter Hell, because in this verse the Qur'an says that after having fed them with zaqqum they will be seized by the keepers of Hell and dragged into the middle of the blazing fire of Hell. According to some commentators, this is the meaning of (56:56) Surah –Al-Waqi'ah هَـٰذَا نُزُلُهُمْ يَوْمَ الدِّينِ (This will be their entertainment on the Day of Requital". They argue that the word nuzul (entertainment) originally refers to the starter food and provision served to guests to make them feel welcome before the main course of entertainment is served. The main course of food and provision served later on is called diyafah or ma'dubah. The wordings of the Qur'an do carry the possibility that the feeding of zaqqum could be after the entry into Hell. In this case the word nuzul would refer, by extension, to the main course of meals and provisions served. The verse under comment which speaks about 'dragging the dweller of Hell towards the middle of the blazing fire' means, he would already be in Hell but after feeding him zaqqum he will be dragged towards the middle of the fire to expose him to a greater degree of disgrace and torture. Allah knows best! (Condensed from Bayan-ul-Qur'an).
44:47
خُذُوْهُ فَاعْتِلُوْهُ اِلٰی سَوَآءِ الْجَحِیْمِ
(It will be said to angels,) “Seize him, and drag him into the midst of the Hell.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Punishment and Reward of the Hereafter
In these verses, according to the style of the Qur'an, Allah describes Hell and the way the unbelievers will be punished, and Paradise and the way the believers will be rewarded.
Punishment of the Dwellers of Hell
"Indeed the tree of zaqqum... (44:43) ". Some necessary information regarding the reality of zaqqum has been given in Surah As-Saffat. Please see under (37:64-65). Here the Qur'an apparently indicates that the infidels will be given zaqqum to eat even before they enter Hell, because in this verse the Qur'an says that after having fed them with zaqqum they will be seized by the keepers of Hell and dragged into the middle of the blazing fire of Hell. According to some commentators, this is the meaning of (56:56) Surah –Al-Waqi'ah هَـٰذَا نُزُلُهُمْ يَوْمَ الدِّينِ (This will be their entertainment on the Day of Requital". They argue that the word nuzul (entertainment) originally refers to the starter food and provision served to guests to make them feel welcome before the main course of entertainment is served. The main course of food and provision served later on is called diyafah or ma'dubah. The wordings of the Qur'an do carry the possibility that the feeding of zaqqum could be after the entry into Hell. In this case the word nuzul would refer, by extension, to the main course of meals and provisions served. The verse under comment which speaks about 'dragging the dweller of Hell towards the middle of the blazing fire' means, he would already be in Hell but after feeding him zaqqum he will be dragged towards the middle of the fire to expose him to a greater degree of disgrace and torture. Allah knows best! (Condensed from Bayan-ul-Qur'an).
Then pour on his head some torment of boiling water.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Punishment and Reward of the Hereafter
In these verses, according to the style of the Qur'an, Allah describes Hell and the way the unbelievers will be punished, and Paradise and the way the believers will be rewarded.
Punishment of the Dwellers of Hell
"Indeed the tree of zaqqum... (44:43) ". Some necessary information regarding the reality of zaqqum has been given in Surah As-Saffat. Please see under (37:64-65). Here the Qur'an apparently indicates that the infidels will be given zaqqum to eat even before they enter Hell, because in this verse the Qur'an says that after having fed them with zaqqum they will be seized by the keepers of Hell and dragged into the middle of the blazing fire of Hell. According to some commentators, this is the meaning of (56:56) Surah –Al-Waqi'ah هَـٰذَا نُزُلُهُمْ يَوْمَ الدِّينِ (This will be their entertainment on the Day of Requital". They argue that the word nuzul (entertainment) originally refers to the starter food and provision served to guests to make them feel welcome before the main course of entertainment is served. The main course of food and provision served later on is called diyafah or ma'dubah. The wordings of the Qur'an do carry the possibility that the feeding of zaqqum could be after the entry into Hell. In this case the word nuzul would refer, by extension, to the main course of meals and provisions served. The verse under comment which speaks about 'dragging the dweller of Hell towards the middle of the blazing fire' means, he would already be in Hell but after feeding him zaqqum he will be dragged towards the middle of the fire to expose him to a greater degree of disgrace and torture. Allah knows best! (Condensed from Bayan-ul-Qur'an).
44:49
ذُقْ ۙۚ اِنَّكَ اَنْتَ الْعَزِیْزُ الْكَرِیْمُ
“Have a taste! You are the ‘man of might’, the ‘man of honour’.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Punishment and Reward of the Hereafter
In these verses, according to the style of the Qur'an, Allah describes Hell and the way the unbelievers will be punished, and Paradise and the way the believers will be rewarded.
Punishment of the Dwellers of Hell
"Indeed the tree of zaqqum... (44:43) ". Some necessary information regarding the reality of zaqqum has been given in Surah As-Saffat. Please see under (37:64-65). Here the Qur'an apparently indicates that the infidels will be given zaqqum to eat even before they enter Hell, because in this verse the Qur'an says that after having fed them with zaqqum they will be seized by the keepers of Hell and dragged into the middle of the blazing fire of Hell. According to some commentators, this is the meaning of (56:56) Surah –Al-Waqi'ah هَـٰذَا نُزُلُهُمْ يَوْمَ الدِّينِ (This will be their entertainment on the Day of Requital". They argue that the word nuzul (entertainment) originally refers to the starter food and provision served to guests to make them feel welcome before the main course of entertainment is served. The main course of food and provision served later on is called diyafah or ma'dubah. The wordings of the Qur'an do carry the possibility that the feeding of zaqqum could be after the entry into Hell. In this case the word nuzul would refer, by extension, to the main course of meals and provisions served. The verse under comment which speaks about 'dragging the dweller of Hell towards the middle of the blazing fire' means, he would already be in Hell but after feeding him zaqqum he will be dragged towards the middle of the fire to expose him to a greater degree of disgrace and torture. Allah knows best! (Condensed from Bayan-ul-Qur'an).
44:50
اِنَّ هٰذَا مَا كُنْتُمْ بِهٖ تَمْتَرُوْنَ
This is the thing about which you used to be skeptic.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
Punishment and Reward of the Hereafter
In these verses, according to the style of the Qur'an, Allah describes Hell and the way the unbelievers will be punished, and Paradise and the way the believers will be rewarded.
Punishment of the Dwellers of Hell
"Indeed the tree of zaqqum... (44:43) ". Some necessary information regarding the reality of zaqqum has been given in Surah As-Saffat. Please see under (37:64-65). Here the Qur'an apparently indicates that the infidels will be given zaqqum to eat even before they enter Hell, because in this verse the Qur'an says that after having fed them with zaqqum they will be seized by the keepers of Hell and dragged into the middle of the blazing fire of Hell. According to some commentators, this is the meaning of (56:56) Surah –Al-Waqi'ah هَـٰذَا نُزُلُهُمْ يَوْمَ الدِّينِ (This will be their entertainment on the Day of Requital". They argue that the word nuzul (entertainment) originally refers to the starter food and provision served to guests to make them feel welcome before the main course of entertainment is served. The main course of food and provision served later on is called diyafah or ma'dubah. The wordings of the Qur'an do carry the possibility that the feeding of zaqqum could be after the entry into Hell. In this case the word nuzul would refer, by extension, to the main course of meals and provisions served. The verse under comment which speaks about 'dragging the dweller of Hell towards the middle of the blazing fire' means, he would already be in Hell but after feeding him zaqqum he will be dragged towards the middle of the fire to expose him to a greater degree of disgrace and torture. Allah knows best! (Condensed from Bayan-ul-Qur'an).
44:51
اِنَّ الْمُتَّقِیْنَ فِیْ مَقَامٍ اَمِیْنٍ
Indeed the God-fearing will be in a place free from fear,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Reward of the Inmates of Paradise
إِنَّ الْمُتَّقِينَ فِي مَقَامٍ أَمِينٍ (Indeed the God-fearing will be in a place free from fear, - 44:51). The current set of verses describes the eternal blessings of Paradise. Almost all sorts of blessings have been referred to in these verses, because the following are generally the human needs:
(1) fine dwelling;
(2) fine clothing;
(3) the best life-partner;
(4) the best food;
(5) the satisfaction that these blessings will remain available; and
(6) assurance of total security from grief and affliction. In these verses all the six kinds of blessings for the inmates of Paradise have been mentioned.
Let us carefully analyze the six verses in this set. The dwelling of the inmates is described as 'amin "free from fear". The best human dwelling, according to verse (51), is the one that is secure from all kinds of dangers.
44:52
فِیْ جَنّٰتٍ وَّعُیُوْنٍ
in gardens and fountains.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Reward of the Inmates of Paradise
إِنَّ الْمُتَّقِينَ فِي مَقَامٍ أَمِينٍ (Indeed the God-fearing will be in a place free from fear, - 44:51). The current set of verses describes the eternal blessings of Paradise. Almost all sorts of blessings have been referred to in these verses, because the following are generally the human needs:
(1) fine dwelling;
(2) fine clothing;
(3) the best life-partner;
(4) the best food;
(5) the satisfaction that these blessings will remain available; and
(6) assurance of total security from grief and affliction. In these verses all the six kinds of blessings for the inmates of Paradise have been mentioned.
Let us carefully analyze the six verses in this set. The dwelling of the inmates is described as 'amin "free from fear". The best human dwelling, according to verse (51), is the one that is secure from all kinds of dangers.
They will be dressed in fine silk and thick silk, facing each other.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
سُندُسٍ وَإِسْتَبْرَقٍ... fine silk and thick silk.... - 44:53) Both the words refer to 'silk'. The word sundus refers to "fine silk" and the word istabraq refers to "thick silk".
44:54
كَذٰلِكَ ۫ وَزَوَّجْنٰهُمْ بِحُوْرٍ عِیْنٍ
Thus (it will happen,) and We will marry them with houris having big dark eyes.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَزَوَّجْنَاهُم بِحُورٍ عِينٍ (We will marry them with houris having big dark eyes) - 44:54). The word tazwij originally means 'to make one person partner of another'. Later on it came to be utilised abundantly in the sense of 'marrying'. According to the second sense, the men of Paradise will be married technically to houris having big dark eyes. This is the apparent sense of verse (54). Although the inmates of Paradise will not be legally obligated to observe the precepts of Shari'ah, the purpose of marriage will be to honour them. Therefore, this should not raise any objection. If the word is taken in the first sense, houris having big dark eyes will be given as life partners to the men of Paradise. The houris in this case will be granted to them as a gift. There will be no need for a contract of marriage as is done in this world.
44:55
یَدْعُوْنَ فِیْهَا بِكُلِّ فَاكِهَةٍ اٰمِنِیْنَ
They will call therein for every fruit peacefully.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَزَوَّجْنَاهُم بِحُورٍ عِينٍ (We will marry them with houris having big dark eyes) - 44:54). The word tazwij originally means 'to make one person partner of another'. Later on it came to be utilised abundantly in the sense of 'marrying'. According to the second sense, the men of Paradise will be married technically to houris having big dark eyes. This is the apparent sense of verse (54). Although the inmates of Paradise will not be legally obligated to observe the precepts of Shari'ah, the purpose of marriage will be to honour them. Therefore, this should not raise any objection. If the word is taken in the first sense, houris having big dark eyes will be given as life partners to the men of Paradise. The houris in this case will be granted to them as a gift. There will be no need for a contract of marriage as is done in this world.
They will not taste death therein beyond the first death (they faced in the world). And He (Allah) will save them from the torment of Hell,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
لَا يَذُوقُونَ فِيهَا الْمَوْتَ إِلَّا الْمَوْتَةَ الْأُولَىٰ (They will not taste death therein, except for the first death (they faced in the world) - 44:56). In other words, they shall suffer no death other than the first death which they had encountered at the end of their lives in this world. The dwellers of Hell as well will suffer only one death at the end of their lives in this world. The latter, however, will suffer a greater degree of torture when they will know that they will remain alive in this miserable state of punishment, whereas for the former the thought that Allah has saved them from the torment of the Hell, that the gardens of Paradise are eternal, that they will enjoy the delights of paradise for ever and its blessings will never cease or be taken away from them, will enhance the degree of their happiness, never to diminish .
as a favour from your Lord. That is the great achievement.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
لَا يَذُوقُونَ فِيهَا الْمَوْتَ إِلَّا الْمَوْتَةَ الْأُولَىٰ (They will not taste death therein, except for the first death (they faced in the world) - 44:56). In other words, they shall suffer no death other than the first death which they had encountered at the end of their lives in this world. The dwellers of Hell as well will suffer only one death at the end of their lives in this world. The latter, however, will suffer a greater degree of torture when they will know that they will remain alive in this miserable state of punishment, whereas for the former the thought that Allah has saved them from the torment of the Hell, that the gardens of Paradise are eternal, that they will enjoy the delights of paradise for ever and its blessings will never cease or be taken away from them, will enhance the degree of their happiness, never to diminish .
So, We had made it (the Qur’ān) easy in your tongue, so that they may take lesson.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
لَا يَذُوقُونَ فِيهَا الْمَوْتَ إِلَّا الْمَوْتَةَ الْأُولَىٰ (They will not taste death therein, except for the first death (they faced in the world) - 44:56). In other words, they shall suffer no death other than the first death which they had encountered at the end of their lives in this world. The dwellers of Hell as well will suffer only one death at the end of their lives in this world. The latter, however, will suffer a greater degree of torture when they will know that they will remain alive in this miserable state of punishment, whereas for the former the thought that Allah has saved them from the torment of the Hell, that the gardens of Paradise are eternal, that they will enjoy the delights of paradise for ever and its blessings will never cease or be taken away from them, will enhance the degree of their happiness, never to diminish .
Alhamdulillah
the commentary on
Surah Ad-Dukan
ends here.
44:59
فَارْتَقِبْ اِنَّهُمْ مُّرْتَقِبُوْنَ
Now wait. They too are waiting.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
لَا يَذُوقُونَ فِيهَا الْمَوْتَ إِلَّا الْمَوْتَةَ الْأُولَىٰ (They will not taste death therein, except for the first death (they faced in the world) - 44:56). In other words, they shall suffer no death other than the first death which they had encountered at the end of their lives in this world. The dwellers of Hell as well will suffer only one death at the end of their lives in this world. The latter, however, will suffer a greater degree of torture when they will know that they will remain alive in this miserable state of punishment, whereas for the former the thought that Allah has saved them from the torment of the Hell, that the gardens of Paradise are eternal, that they will enjoy the delights of paradise for ever and its blessings will never cease or be taken away from them, will enhance the degree of their happiness, never to diminish .
لَا يَذُوقُونَ فِيهَا الْمَوْتَ إِلَّا الْمَوْتَةَ الْأُولَىٰ (They will not taste death therein, except for the first death (they faced in the world) - 44:56). In other words, they shall suffer no death other than the first death which they had encountered at the end of their lives in this world. The dwellers of Hell as well will suffer only one death at the end of their lives in this world. The latter, however, will suffer a greater degree of torture when they will know that they will remain alive in this miserable state of punishment, whereas for the former the thought that Allah has saved them from the torment of the Hell, that the gardens of Paradise are eternal, that they will enjoy the delights of paradise for ever and its blessings will never cease or be taken away from them, will enhance the degree of their happiness, never to diminish .
This is revelation of the Book from Allah, the All-Mighty, the All-Wise.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
This entire Surah was revealed at Makkah except for one verse. According to one view, the following verse was revealed at Madinah: لِّلَّذِينَ آمَنُوا يَغْفِرُوا لِلَّذِينَ لَا يَرْجُونَ أَيَّامَ اللَّـهِ ("Tell those who believe that they should forgive those who do not believe in Allah's days ... 45:14) ". According to this opinion, the rest of the Surah was revealed at Makkah. The overwhelming view, however, is that the entire Surah was revealed before hijrah or migration. Like other Makki Surahs, its basic subject-matter is the basic beliefs of Islam, such as Oneness of Allah, messenger-ship of the Holy Prophet ﷺ and the Hereafter.
Arguments and evidence have been adduced in favour of all fundamental articles of Islamic Faith. Evidence, especially in favour of the Hereafter, has been advanced. Criticisms of atheists, and the fallacious arguments of the sceptics have been refuted elaborately.
Surely in the heavens and the earth, there are signs for those who have faith.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
إِنَّ فِي السَّمَاوَاتِ وَالْأَرْضِ لَآيَاتٍ لِّلْمُؤْمِنِينَ ("Surely in the heavens and the earth, there are signs for those who have faith.. ..45:3) " The purpose of this verse, and similar other verses, is to affirm the Oneness of Allah. Similar verses are available in [ 2:164] إِنَّ فِي السَّمَاوَاتِ وَالْأَرْضِ ("Surely, in the creation of heavens and earth..." ) where their detailed commentary will be found. How the two verses prove the Oneness of Allah is also explained on that occasion. In the two places, there is a slight difference in the argumentation: Scholars interested might find the finer points of the difference discussed by Imam Razi in his Tafsir Kabir rather interesting. It is worth noting that in all these verses reference is made to the various signs in nature and a concluding statement is made on each occasion: Here it concludes: ` there are signs for those who have faith', in another place it concludes: ` there are signs for those who believe' and in a third place it concludes: ` there are signs for those who understand'. In all these cases, there are stylistic variations, but in addition the current verse points to the fact that only those people will be able to benefit who have faith. In the second case, it will be beneficial to those people who might not immediately embrace the Faith, but they do develop certainty in their hearts, in that these signs do point to the Oneness of Allah. Possibly this certainty one day or the other will turn into ` Faith'. In the third case, it could benefit those who may not be immediate believers or firm in belief, but they do have sound heart to understand. If they search into the signs with deep insight, they will inevitably end up with faith and firm belief. However, people devoid of sound intellect or unwilling to use it will remain unconvinced, even if thousands of evidence or arguments are put forward to them.
And in your creation and in the living beings that He scatters on the earth, there are signs for a people who believe.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
إِنَّ فِي السَّمَاوَاتِ وَالْأَرْضِ لَآيَاتٍ لِّلْمُؤْمِنِينَ ("Surely in the heavens and the earth, there are signs for those who have faith.. ..45:3) " The purpose of this verse, and similar other verses, is to affirm the Oneness of Allah. Similar verses are available in [ 2:164] إِنَّ فِي السَّمَاوَاتِ وَالْأَرْضِ ("Surely, in the creation of heavens and earth..." ) where their detailed commentary will be found. How the two verses prove the Oneness of Allah is also explained on that occasion. In the two places, there is a slight difference in the argumentation: Scholars interested might find the finer points of the difference discussed by Imam Razi in his Tafsir Kabir rather interesting. It is worth noting that in all these verses reference is made to the various signs in nature and a concluding statement is made on each occasion: Here it concludes: ` there are signs for those who have faith', in another place it concludes: ` there are signs for those who believe' and in a third place it concludes: ` there are signs for those who understand'. In all these cases, there are stylistic variations, but in addition the current verse points to the fact that only those people will be able to benefit who have faith. In the second case, it will be beneficial to those people who might not immediately embrace the Faith, but they do develop certainty in their hearts, in that these signs do point to the Oneness of Allah. Possibly this certainty one day or the other will turn into ` Faith'. In the third case, it could benefit those who may not be immediate believers or firm in belief, but they do have sound heart to understand. If they search into the signs with deep insight, they will inevitably end up with faith and firm belief. However, people devoid of sound intellect or unwilling to use it will remain unconvinced, even if thousands of evidence or arguments are put forward to them.
And in the alternation of the day and the night, and in the provision He has sent down from the sky, then has revived the earth after its death, and in changing of the winds, there are signs for a people who understand.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
إِنَّ فِي السَّمَاوَاتِ وَالْأَرْضِ لَآيَاتٍ لِّلْمُؤْمِنِينَ ("Surely in the heavens and the earth, there are signs for those who have faith.. ..45:3) " The purpose of this verse, and similar other verses, is to affirm the Oneness of Allah. Similar verses are available in [ 2:164] إِنَّ فِي السَّمَاوَاتِ وَالْأَرْضِ ("Surely, in the creation of heavens and earth..." ) where their detailed commentary will be found. How the two verses prove the Oneness of Allah is also explained on that occasion. In the two places, there is a slight difference in the argumentation: Scholars interested might find the finer points of the difference discussed by Imam Razi in his Tafsir Kabir rather interesting. It is worth noting that in all these verses reference is made to the various signs in nature and a concluding statement is made on each occasion: Here it concludes: ` there are signs for those who have faith', in another place it concludes: ` there are signs for those who believe' and in a third place it concludes: ` there are signs for those who understand'. In all these cases, there are stylistic variations, but in addition the current verse points to the fact that only those people will be able to benefit who have faith. In the second case, it will be beneficial to those people who might not immediately embrace the Faith, but they do develop certainty in their hearts, in that these signs do point to the Oneness of Allah. Possibly this certainty one day or the other will turn into ` Faith'. In the third case, it could benefit those who may not be immediate believers or firm in belief, but they do have sound heart to understand. If they search into the signs with deep insight, they will inevitably end up with faith and firm belief. However, people devoid of sound intellect or unwilling to use it will remain unconvinced, even if thousands of evidence or arguments are put forward to them.
These are Allah’s verses that We recite to you rightly. Then, in which discourse, after Allah and His verses, will they believe?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
إِنَّ فِي السَّمَاوَاتِ وَالْأَرْضِ لَآيَاتٍ لِّلْمُؤْمِنِينَ ("Surely in the heavens and the earth, there are signs for those who have faith.. ..45:3) " The purpose of this verse, and similar other verses, is to affirm the Oneness of Allah. Similar verses are available in [ 2:164] إِنَّ فِي السَّمَاوَاتِ وَالْأَرْضِ ("Surely, in the creation of heavens and earth..." ) where their detailed commentary will be found. How the two verses prove the Oneness of Allah is also explained on that occasion. In the two places, there is a slight difference in the argumentation: Scholars interested might find the finer points of the difference discussed by Imam Razi in his Tafsir Kabir rather interesting. It is worth noting that in all these verses reference is made to the various signs in nature and a concluding statement is made on each occasion: Here it concludes: ` there are signs for those who have faith', in another place it concludes: ` there are signs for those who believe' and in a third place it concludes: ` there are signs for those who understand'. In all these cases, there are stylistic variations, but in addition the current verse points to the fact that only those people will be able to benefit who have faith. In the second case, it will be beneficial to those people who might not immediately embrace the Faith, but they do develop certainty in their hearts, in that these signs do point to the Oneness of Allah. Possibly this certainty one day or the other will turn into ` Faith'. In the third case, it could benefit those who may not be immediate believers or firm in belief, but they do have sound heart to understand. If they search into the signs with deep insight, they will inevitably end up with faith and firm belief. However, people devoid of sound intellect or unwilling to use it will remain unconvinced, even if thousands of evidence or arguments are put forward to them.
45:7
وَیْلٌ لِّكُلِّ اَفَّاكٍ اَثِیْمٍ
Woe to every sinful liar,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَيْلٌ لِّكُلِّ أَفَّاكٍ أَثِيمٍ ("Woe to every sinful liar... 45:7) " There are several views related to the background of revelation of this verse. Some Traditions relate that the verse was revealed in connection with Nadr Ibn Harith. Others report that it was revealed in connection with Harith Ibn Kaldah, and yet others feel it is about Abu Jahl and his comrades. (Qurtubi). There is no need to refer to a particular person in order to determine the meaning of a Qur'anic verse. The word کُل kull [ every ] refers to every person who bears the characteristics of the three persons who might have been in the background of the revelation of the verse.
who hears Allah’s verses being recited to him, then he remains adamant out of arrogance, as if he never heard them. So give him the ‘good news’ of a painful punishment.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَيْلٌ لِّكُلِّ أَفَّاكٍ أَثِيمٍ ("Woe to every sinful liar... 45:7) " There are several views related to the background of revelation of this verse. Some Traditions relate that the verse was revealed in connection with Nadr Ibn Harith. Others report that it was revealed in connection with Harith Ibn Kaldah, and yet others feel it is about Abu Jahl and his comrades. (Qurtubi). There is no need to refer to a particular person in order to determine the meaning of a Qur'anic verse. The word کُل kull [ every ] refers to every person who bears the characteristics of the three persons who might have been in the background of the revelation of the verse.
When he learns about something of Our verses, he takes it as a laughing stock. For such people, there is a humiliating punishment.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَيْلٌ لِّكُلِّ أَفَّاكٍ أَثِيمٍ ("Woe to every sinful liar... 45:7) " There are several views related to the background of revelation of this verse. Some Traditions relate that the verse was revealed in connection with Nadr Ibn Harith. Others report that it was revealed in connection with Harith Ibn Kaldah, and yet others feel it is about Abu Jahl and his comrades. (Qurtubi). There is no need to refer to a particular person in order to determine the meaning of a Qur'anic verse. The word کُل kull [ every ] refers to every person who bears the characteristics of the three persons who might have been in the background of the revelation of the verse.
In front of them, there is Jahannam (Hell). And whatever they have earned will not be of any use to them, nor the patrons they have adopted instead of Allah. And for them, there is a horrible punishment.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
مِّن وَرَائِهِمْ جَهَنَّمُ "In front of them, there is Jahannam...45:10" The word وَرَاءِ war' in Arabic is mostly used in the sense of "behind" and occasionally used in the sense of "front". Most commentators have taken the word in this context to mean ` front' and we have translated it accordingly. However, some of the commentators have taken it in this context to mean ` back/behind' and interpreted it to mean that those who are living in haughtiness and arrogance, the fire of Hell is trailing behind/after them. (Qurtubi).
This is guidance, and those who reject the verses of their Lord, for them there is a painful punishment of the divine scourge.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
مِّن وَرَائِهِمْ جَهَنَّمُ "In front of them, there is Jahannam...45:10" The word وَرَاءِ war' in Arabic is mostly used in the sense of "behind" and occasionally used in the sense of "front". Most commentators have taken the word in this context to mean ` front' and we have translated it accordingly. However, some of the commentators have taken it in this context to mean ` back/behind' and interpreted it to mean that those who are living in haughtiness and arrogance, the fire of Hell is trailing behind/after them. (Qurtubi).
Allah is the One who has subjugated for you the sea, so that the ships may sail in it with His command, and so that you may seek His grace, and so that you offer gratitude.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
اللَّـهُ الَّذِي سَخَّرَ لَكُمُ الْبَحْرَ لِتَجْرِيَ الْفُلْكُ فِيهِ بِأَمْرِهِ وَلِتَبْتَغُوا مِن فَضْلِهِ ("Allah is the One who has subjugated for you the sea, so that you may seek His grace, ... 45:12) ". Generally, when Qur'an uses the expression ` to seek His grace' it refers to exerting oneself in seeking one's livelihood. Another meaning of the phrase could be that man has been given the skill to move the boats or pilot the ships on the surface of the waters so that he may carry out his commercial activities across the globe. It is possible that ` seeking grace' does not have anything to do with the sailing of the boats or the ships. Therefore, a third meaning is possible. ` Subjugating the sea' has a special meaning, that is, Allah has created many useful things in the sea and subjugated the sea for the benefit of mankind so that they may exploit the minerals and other wealth. Contemporary science confirms that the oceans and seas have much more minerals and much more wealth hidden in them than in the dry land.
He has subjugated for you whatever there is in the heavens and whatever there is in the earth, all on His own. Surely in this there are signs for a people who reflect.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
اللَّـهُ الَّذِي سَخَّرَ لَكُمُ الْبَحْرَ لِتَجْرِيَ الْفُلْكُ فِيهِ بِأَمْرِهِ وَلِتَبْتَغُوا مِن فَضْلِهِ ("Allah is the One who has subjugated for you the sea, so that you may seek His grace, ... 45:12) ". Generally, when Qur'an uses the expression ` to seek His grace' it refers to exerting oneself in seeking one's livelihood. Another meaning of the phrase could be that man has been given the skill to move the boats or pilot the ships on the surface of the waters so that he may carry out his commercial activities across the globe. It is possible that ` seeking grace' does not have anything to do with the sailing of the boats or the ships. Therefore, a third meaning is possible. ` Subjugating the sea' has a special meaning, that is, Allah has created many useful things in the sea and subjugated the sea for the benefit of mankind so that they may exploit the minerals and other wealth. Contemporary science confirms that the oceans and seas have much more minerals and much more wealth hidden in them than in the dry land.
Tell those who believe that they should forgive those who do not believe in Allah’s days, so that He may recompense a people for what they used to earn.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
قُل لِّلَّذِينَ آمَنُوا يَغْفِرُوا لِلَّذِينَ لَا يَرْجُونَ أَيَّامَ اللَّـهِ ("Tell those who believe that they should forgive those who do not believe in Allah's days ...14) ". There are two narrations recorded relating to its cause of revelation. According to one narration, a pagan in Makkah reviled Sayyidna ` Umar ؓ and the latter intended to retaliate, but this verse came down and asked the believers to forgive the unbelievers and endure their harm that they direct against them. According to this incident the verse is Makki. Another narration reports that on the occasion of the battle of Bani-l-Mustaliq, the Prophet of Allah ﷺ and his Companions ؓ pitched their tent at a well called Muraisi'. ` Abdullah Ibn 'Ubayy, the leader of the hypocrites, was with the Muslims. He sent his servant to fetch water from the well. He was delayed in returning. ` Abdullah Ibn 'Ubayy asked him to give reason why he was late. He replied that one of Sayyidna ` Umar's ؓ servants was sitting on the bank of the well. He did not permit anyone to draw water unless the water-skins of the Prophet of Allah ﷺ and Sayyidna Abu Bakr ؓ were filled. ` Abdullah Ibn 'Ubayy cynically quoted the following proverb: سمّن کلبک یأکلک "Fatten your dog and it will eat you up." Sayyidna ` Umar ؓ heard about it, he armed himself with his sword and went towards ` Abdullah Ibn 'Ubayy. This verse was revealed on that occasion. According to this incident, the verse is Madani. (Qurtubi and Ruh-ul-Ma'ani). If both the chains of transmitters can be authenticated, the two incidents can be synchronized thus: In the first instance, the verse was originally revealed in Makkah. Then a similar incident took place on the occasion of the battle of Bani-l-Mustaliq. The Messenger of Allah recited the verse and applied it to the second incident. This often happened in cases of the causes of Qur'anic revelation. Another likelihood is that when the incident of the battle of Bani-l-Mustaliq took place, Sayyidna Jibra'il (علیہ السلام) might have come down with the verse the second time and reminded that this is an occasion to act upon it. In the technical parlance of Tafsir, it is called نزول مکرر or ` repeated revelation'. The verse contains the expression أَيَّامَ اللَّـهِ , (Allah's days) which, according to most commentators, refers to ` reward and punishment' which Allah will requite on the Day of Requital. The word ayyam (days) in the Arabic language is abundantly used in the sense of ` turn of events'.
Another point worth noting is that when the Qur'an commanded ` Say, [ 0 Muhammad ], to the believers that they should forgive the disbelievers, it did not say, "forgive the idolaters"; instead it has said, "...forgive those who do not believe in Allah's days ...[ 14] ". This probably purports to say that the real chastisement awaits them in the Hereafter, but because the unbelievers do not believe in the Hereafter, the punishment will be unexpected for them. An unexpected torture is most excruciating, and therefore the torment will be most harrowing and agonizing. Thus they will be recompensed and repaid fully for all their evil deeds. The Muslims are not to bother about taking them to task for every little thing.
Some of the scholars maintain that the rule of forgiving the infidels applied only before the revelation of the verse of jihad. When jihad was ordained, the rule of forgiveness, in terms of the current verse, was abrogated. However, most research scholars express the view that this verse has nothing to do with the verse of jihad. The current verse sets down the general social law that the Muslims should not wreak vengeance for every little thing. This law is universally applicable in every age and situation - the social law is needed even at the present time, and therefore it is not accurate to treat it as abrogated - especially if we were to take into account the circumstances under which it was revealed: the battle of Bani-l-Mustaliq. If this battle is the cause of revelation of this verse, then verses of jihad cannot be the abrogators, because they were revealed before this event.
Whoever acts righteously, it is for his own benefit, and who does evil, it is against his own soul. Then towards your Lord, you will be returned.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
قُل لِّلَّذِينَ آمَنُوا يَغْفِرُوا لِلَّذِينَ لَا يَرْجُونَ أَيَّامَ اللَّـهِ ("Tell those who believe that they should forgive those who do not believe in Allah's days ...14) ". There are two narrations recorded relating to its cause of revelation. According to one narration, a pagan in Makkah reviled Sayyidna ` Umar ؓ and the latter intended to retaliate, but this verse came down and asked the believers to forgive the unbelievers and endure their harm that they direct against them. According to this incident the verse is Makki. Another narration reports that on the occasion of the battle of Bani-l-Mustaliq, the Prophet of Allah ﷺ and his Companions ؓ pitched their tent at a well called Muraisi'. ` Abdullah Ibn 'Ubayy, the leader of the hypocrites, was with the Muslims. He sent his servant to fetch water from the well. He was delayed in returning. ` Abdullah Ibn 'Ubayy asked him to give reason why he was late. He replied that one of Sayyidna ` Umar's ؓ servants was sitting on the bank of the well. He did not permit anyone to draw water unless the water-skins of the Prophet of Allah ﷺ and Sayyidna Abu Bakr ؓ were filled. ` Abdullah Ibn 'Ubayy cynically quoted the following proverb: سمّن کلبک یأکلک "Fatten your dog and it will eat you up." Sayyidna ` Umar ؓ heard about it, he armed himself with his sword and went towards ` Abdullah Ibn 'Ubayy. This verse was revealed on that occasion. According to this incident, the verse is Madani. (Qurtubi and Ruh-ul-Ma'ani). If both the chains of transmitters can be authenticated, the two incidents can be synchronized thus: In the first instance, the verse was originally revealed in Makkah. Then a similar incident took place on the occasion of the battle of Bani-l-Mustaliq. The Messenger of Allah recited the verse and applied it to the second incident. This often happened in cases of the causes of Qur'anic revelation. Another likelihood is that when the incident of the battle of Bani-l-Mustaliq took place, Sayyidna Jibra'il (علیہ السلام) might have come down with the verse the second time and reminded that this is an occasion to act upon it. In the technical parlance of Tafsir, it is called نزول مکرر or ` repeated revelation'. The verse contains the expression أَيَّامَ اللَّـهِ , (Allah's days) which, according to most commentators, refers to ` reward and punishment' which Allah will requite on the Day of Requital. The word ayyam (days) in the Arabic language is abundantly used in the sense of ` turn of events'.
Another point worth noting is that when the Qur'an commanded ` Say, [ 0 Muhammad ], to the believers that they should forgive the disbelievers, it did not say, "forgive the idolaters"; instead it has said, "...forgive those who do not believe in Allah's days ...[ 14] ". This probably purports to say that the real chastisement awaits them in the Hereafter, but because the unbelievers do not believe in the Hereafter, the punishment will be unexpected for them. An unexpected torture is most excruciating, and therefore the torment will be most harrowing and agonizing. Thus they will be recompensed and repaid fully for all their evil deeds. The Muslims are not to bother about taking them to task for every little thing.
Some of the scholars maintain that the rule of forgiving the infidels applied only before the revelation of the verse of jihad. When jihad was ordained, the rule of forgiveness, in terms of the current verse, was abrogated. However, most research scholars express the view that this verse has nothing to do with the verse of jihad. The current verse sets down the general social law that the Muslims should not wreak vengeance for every little thing. This law is universally applicable in every age and situation - the social law is needed even at the present time, and therefore it is not accurate to treat it as abrogated - especially if we were to take into account the circumstances under which it was revealed: the battle of Bani-l-Mustaliq. If this battle is the cause of revelation of this verse, then verses of jihad cannot be the abrogators, because they were revealed before this event.
We gave the children of Isrā’īl the book and the wisdom and the prophet-hood, and provided them with good things, and preferred them above all (people of) the world,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
قُل لِّلَّذِينَ آمَنُوا يَغْفِرُوا لِلَّذِينَ لَا يَرْجُونَ أَيَّامَ اللَّـهِ ("Tell those who believe that they should forgive those who do not believe in Allah's days ...14) ". There are two narrations recorded relating to its cause of revelation. According to one narration, a pagan in Makkah reviled Sayyidna ` Umar ؓ and the latter intended to retaliate, but this verse came down and asked the believers to forgive the unbelievers and endure their harm that they direct against them. According to this incident the verse is Makki. Another narration reports that on the occasion of the battle of Bani-l-Mustaliq, the Prophet of Allah ﷺ and his Companions ؓ pitched their tent at a well called Muraisi'. ` Abdullah Ibn 'Ubayy, the leader of the hypocrites, was with the Muslims. He sent his servant to fetch water from the well. He was delayed in returning. ` Abdullah Ibn 'Ubayy asked him to give reason why he was late. He replied that one of Sayyidna ` Umar's ؓ servants was sitting on the bank of the well. He did not permit anyone to draw water unless the water-skins of the Prophet of Allah ﷺ and Sayyidna Abu Bakr ؓ were filled. ` Abdullah Ibn 'Ubayy cynically quoted the following proverb: سمّن کلبک یأکلک "Fatten your dog and it will eat you up." Sayyidna ` Umar ؓ heard about it, he armed himself with his sword and went towards ` Abdullah Ibn 'Ubayy. This verse was revealed on that occasion. According to this incident, the verse is Madani. (Qurtubi and Ruh-ul-Ma'ani). If both the chains of transmitters can be authenticated, the two incidents can be synchronized thus: In the first instance, the verse was originally revealed in Makkah. Then a similar incident took place on the occasion of the battle of Bani-l-Mustaliq. The Messenger of Allah recited the verse and applied it to the second incident. This often happened in cases of the causes of Qur'anic revelation. Another likelihood is that when the incident of the battle of Bani-l-Mustaliq took place, Sayyidna Jibra'il (علیہ السلام) might have come down with the verse the second time and reminded that this is an occasion to act upon it. In the technical parlance of Tafsir, it is called نزول مکرر or ` repeated revelation'. The verse contains the expression أَيَّامَ اللَّـهِ , (Allah's days) which, according to most commentators, refers to ` reward and punishment' which Allah will requite on the Day of Requital. The word ayyam (days) in the Arabic language is abundantly used in the sense of ` turn of events'.
Another point worth noting is that when the Qur'an commanded ` Say, [ 0 Muhammad ], to the believers that they should forgive the disbelievers, it did not say, "forgive the idolaters"; instead it has said, "...forgive those who do not believe in Allah's days ...[ 14] ". This probably purports to say that the real chastisement awaits them in the Hereafter, but because the unbelievers do not believe in the Hereafter, the punishment will be unexpected for them. An unexpected torture is most excruciating, and therefore the torment will be most harrowing and agonizing. Thus they will be recompensed and repaid fully for all their evil deeds. The Muslims are not to bother about taking them to task for every little thing.
Some of the scholars maintain that the rule of forgiving the infidels applied only before the revelation of the verse of jihad. When jihad was ordained, the rule of forgiveness, in terms of the current verse, was abrogated. However, most research scholars express the view that this verse has nothing to do with the verse of jihad. The current verse sets down the general social law that the Muslims should not wreak vengeance for every little thing. This law is universally applicable in every age and situation - the social law is needed even at the present time, and therefore it is not accurate to treat it as abrogated - especially if we were to take into account the circumstances under which it was revealed: the battle of Bani-l-Mustaliq. If this battle is the cause of revelation of this verse, then verses of jihad cannot be the abrogators, because they were revealed before this event.
and We gave them clear proofs of the Matter (i.e. the religion). So they did not fall into disagreement out of mutual jealousy, but after the knowledge had come to them. Surely your Lord will judge between them, on the Day of Judgment, in the matters in which they used to differ.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
These verses purport to confirm the risalah of the Final Messenger of Allah ﷺ . Under this subject-matter, the Prophet of Allah ﷺ is consoled for the persecution carried out by the enemies against him.
إِنَّ رَبَّكَ يَقْضِي بَيْنَهُمْ ("...Surely your Lord will judge between them, on the Day of Judgment, in the matters in which they used to differ... 45:17) " This far the verses confirm two points: This verse purports to say, firstly, that the Book of Musa (علیہ السلام) contains many clear prophecies about the advent of the Holy Prophet ﷺ and, secondly to comfort the Holy Prophet ﷺ that the Israelites rejected him not because there was any dearth of arguments, signs and Divine prophecies to support and establish his claim, but because of jealousy, love of the world and personal desires, that is, they did not like the very idea that the Final Messenger ﷺ should have appeared from among the non-Israelites . (Bayan-ul-Qur’ an).
Then We have put you on a certain way of the Matter (i.e. the religion); so follow it, and do not follow the desires of those who do not know.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The Status of Previous Shari'ahs for Muslims
ثُمَّ جَعَلْنَاكَ عَلَىٰ شَرِيعَةٍ مِّنَ الْأَمْرِ "Then We have put you on a certain way of the Matter (i.e. the religion)... 45:18". Here it may be borne in mind that the religion of Islam has certain fundamental articles of faith, such as the Oneness of Allah, the Hereafter and so on; and there are ordinances, laws and injunctions related to practical life. As far as the fundamental articles of faith are concerned, they are immutable and were imparted to every Prophet (علیہ السلام) and his Ummah since the inception of man. However, laws relating to practical life were different for different Prophets (علیہم السلام) and their people. The sacred laws of previous Shari'ahs kept changing according to the needs of time and exigencies of circumstances. In the verse under comment, the second type of practical laws has been described as "...a certain way of the Matter (i.e. the religion)...". The jurists, on the basis of this verse, have ruled that the Ummah of the Prophet Muhammad ﷺ must, of necessity, follow the sacred laws of the Shari'ah of the Prophet Muhammad ﷺ . As far as the sacred laws of the previous Shari` ah are concerned, this Ummah is not legally bound to them unless the Qur'an and Sunnah support or confirm them. Support or confirmation may take one of two forms, as follows: (1) the Qur'an and Sunnah may explicitly say that a certain law of a certain Prophet (علیہ السلام) must be followed by this Ummah; or (2) the Qur'an and Sunnah may speak highly and favourably about a certain law of a previous Ummah without hinting that it is abrogated for this Ummah. This indicates that the law is applicable in the Shari` ah of this Ummah also. In that case, the previous law becomes part of this Shari'ah, and as such this Ummah is legally bound to follow it. This much is sufficient for us to understand the status of the previous Shari` ahs. Details are available in the books of the Islamic jurisprudence.
They will never help you against Allah in the least. The wrongdoers are friends to one another, and Allah is the friend of the God-fearing.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The Status of Previous Shari'ahs for Muslims
ثُمَّ جَعَلْنَاكَ عَلَىٰ شَرِيعَةٍ مِّنَ الْأَمْرِ "Then We have put you on a certain way of the Matter (i.e. the religion)... 45:18". Here it may be borne in mind that the religion of Islam has certain fundamental articles of faith, such as the Oneness of Allah, the Hereafter and so on; and there are ordinances, laws and injunctions related to practical life. As far as the fundamental articles of faith are concerned, they are immutable and were imparted to every Prophet (علیہ السلام) and his Ummah since the inception of man. However, laws relating to practical life were different for different Prophets (علیہم السلام) and their people. The sacred laws of previous Shari'ahs kept changing according to the needs of time and exigencies of circumstances. In the verse under comment, the second type of practical laws has been described as "...a certain way of the Matter (i.e. the religion)...". The jurists, on the basis of this verse, have ruled that the Ummah of the Prophet Muhammad ﷺ must, of necessity, follow the sacred laws of the Shari'ah of the Prophet Muhammad ﷺ . As far as the sacred laws of the previous Shari` ah are concerned, this Ummah is not legally bound to them unless the Qur'an and Sunnah support or confirm them. Support or confirmation may take one of two forms, as follows: (1) the Qur'an and Sunnah may explicitly say that a certain law of a certain Prophet (علیہ السلام) must be followed by this Ummah; or (2) the Qur'an and Sunnah may speak highly and favourably about a certain law of a previous Ummah without hinting that it is abrogated for this Ummah. This indicates that the law is applicable in the Shari` ah of this Ummah also. In that case, the previous law becomes part of this Shari'ah, and as such this Ummah is legally bound to follow it. This much is sufficient for us to understand the status of the previous Shari` ahs. Details are available in the books of the Islamic jurisprudence.
These are insights for the people, and guidance and mercy for a people who believe.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
The Status of Previous Shari'ahs for Muslims
ثُمَّ جَعَلْنَاكَ عَلَىٰ شَرِيعَةٍ مِّنَ الْأَمْرِ "Then We have put you on a certain way of the Matter (i.e. the religion)... 45:18". Here it may be borne in mind that the religion of Islam has certain fundamental articles of faith, such as the Oneness of Allah, the Hereafter and so on; and there are ordinances, laws and injunctions related to practical life. As far as the fundamental articles of faith are concerned, they are immutable and were imparted to every Prophet (علیہ السلام) and his Ummah since the inception of man. However, laws relating to practical life were different for different Prophets (علیہم السلام) and their people. The sacred laws of previous Shari'ahs kept changing according to the needs of time and exigencies of circumstances. In the verse under comment, the second type of practical laws has been described as "...a certain way of the Matter (i.e. the religion)...". The jurists, on the basis of this verse, have ruled that the Ummah of the Prophet Muhammad ﷺ must, of necessity, follow the sacred laws of the Shari'ah of the Prophet Muhammad ﷺ . As far as the sacred laws of the previous Shari` ah are concerned, this Ummah is not legally bound to them unless the Qur'an and Sunnah support or confirm them. Support or confirmation may take one of two forms, as follows: (1) the Qur'an and Sunnah may explicitly say that a certain law of a certain Prophet (علیہ السلام) must be followed by this Ummah; or (2) the Qur'an and Sunnah may speak highly and favourably about a certain law of a previous Ummah without hinting that it is abrogated for this Ummah. This indicates that the law is applicable in the Shari` ah of this Ummah also. In that case, the previous law becomes part of this Shari'ah, and as such this Ummah is legally bound to follow it. This much is sufficient for us to understand the status of the previous Shari` ahs. Details are available in the books of the Islamic jurisprudence.
Do those who have committed evils assume that We will make them like those who believe and do righteous deeds, so as their life and death becomes equal? Evil is what they judge.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The Hereafter: Divine Requital is Rationally Necessary
Of the two verses mentioned, the first one argues rationally that Divine reward and punishment are necessary. Every person is a witness to the fact that no one receives his full measure of reward or punishment for the good or bad deeds he does in this world. Generally, the unbelievers and evil-doers wallow in wealth and lead a life of luxury. The obedient servants of Allah, on the other hand, live in poverty, hardship and misery. In the first place, the crimes of the wicked criminals are often not detected. Even if they are detected, more often than not, they are not apprehended. If they are apprehended, they swear oaths - lawfully or unlawfully, truthfully or falsely - and try to find loopholes to escape punishment. In this way, one in a million might be punished and that too not fully. As a result, the rebels, who follow their selfish and base desires, move about in high spirits and without any hindrance, enjoying full powers in this world. The believers, on the other hand, who follow the Shari'ah strictly, do not touch many kinds of wealth and give up many pleasures because they treat them as unlawful. They only adopt the lawful ways of gaining anything in order to avoid calamities and afflictions. Thus they are deprived of many a comfort and pleasure in this world. Since this is the state of affairs where people are not rewarded or punished in this world in commensurate with their actions, it follows necessarily that there must be another world - the Hereafter and life after death - where people will be recompensed fully for their deeds. Otherwise, it would be absurd to refer to stealing, robbery, adultery, fornication, murder and so on as crimes, in this world. These people often lead a very successful life in this world. A thief or a robber acquires so much of wealth in a night that a university graduate might not be able to acquire it in years of employment and hard work. If there is no such world as the Hereafter and accountability, then the thief or the robber would be thought to be better than the respectable university graduate. No reasonable person would ever accept this position. If it be pointed out that every government in the world has legislated severe punishments for criminals, then we would respond that experience shows that only the foolish criminals get caught. The clever habitual criminals always find loopholes, and ways and means of escaping punishment. For instance, the escape-door of bribery is always open for them and that is sufficient for them.
In short, the need for the Day of Requital may be denied only when it is conceded that there is no such thing as good and bad; or that whatever one acquires, by fair means or foul, it is absolutely rewardable. But no one accepts this position. Similarly it is absurd to believe that there is distinction between good and evil, but the consequences are equal, rather the criminal should have a more comfortable life than the righteous and innocent ones. There could be no greater degree of wrong than this. It is to this absurd judgment that the Qur'an refers in سَوَاءً مَّحْيَاهُمْ وَمَمَاتُهُمْ...so as their life and death becomes equal? Evil is what they judge... 45:21) ". It is a very unreasonable and unjustifiable position that evil-doers should be placed on the same pedestal as the righteous persons. Since the reward and punishment in this world are not given in full measure, then it necessarily follows that there should be life after death in the Hereafter where reward and punishment will be paid in full measure. Thus the second verse in the set complements the same subject –وَلِتُجْزَىٰ كُلُّ نَفْسٍ بِمَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ ...and so that everybody is recompensed for what he (or she) earned. And they will not be wronged. - 45:22). In other words, the Day of Requital is necessary in order to wipe out wrong and injustice. As for the question, why the people are not requited or recompensed for the good or bad deeds in this world, we would respond that this is not in keeping with the Divine wisdom of creation: He made this world the ` domain of deeds and test-n-trial', not the ` domain of requital'. Allah knows best!
Allah has created the heavens and the earth with just purpose, and so that everybody is recompensed for what he (or she) earned, and they will not be wronged.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
The Hereafter: Divine Requital is Rationally Necessary
Of the two verses mentioned, the first one argues rationally that Divine reward and punishment are necessary. Every person is a witness to the fact that no one receives his full measure of reward or punishment for the good or bad deeds he does in this world. Generally, the unbelievers and evil-doers wallow in wealth and lead a life of luxury. The obedient servants of Allah, on the other hand, live in poverty, hardship and misery. In the first place, the crimes of the wicked criminals are often not detected. Even if they are detected, more often than not, they are not apprehended. If they are apprehended, they swear oaths - lawfully or unlawfully, truthfully or falsely - and try to find loopholes to escape punishment. In this way, one in a million might be punished and that too not fully. As a result, the rebels, who follow their selfish and base desires, move about in high spirits and without any hindrance, enjoying full powers in this world. The believers, on the other hand, who follow the Shari'ah strictly, do not touch many kinds of wealth and give up many pleasures because they treat them as unlawful. They only adopt the lawful ways of gaining anything in order to avoid calamities and afflictions. Thus they are deprived of many a comfort and pleasure in this world. Since this is the state of affairs where people are not rewarded or punished in this world in commensurate with their actions, it follows necessarily that there must be another world - the Hereafter and life after death - where people will be recompensed fully for their deeds. Otherwise, it would be absurd to refer to stealing, robbery, adultery, fornication, murder and so on as crimes, in this world. These people often lead a very successful life in this world. A thief or a robber acquires so much of wealth in a night that a university graduate might not be able to acquire it in years of employment and hard work. If there is no such world as the Hereafter and accountability, then the thief or the robber would be thought to be better than the respectable university graduate. No reasonable person would ever accept this position. If it be pointed out that every government in the world has legislated severe punishments for criminals, then we would respond that experience shows that only the foolish criminals get caught. The clever habitual criminals always find loopholes, and ways and means of escaping punishment. For instance, the escape-door of bribery is always open for them and that is sufficient for them.
In short, the need for the Day of Requital may be denied only when it is conceded that there is no such thing as good and bad; or that whatever one acquires, by fair means or foul, it is absolutely rewardable. But no one accepts this position. Similarly it is absurd to believe that there is distinction between good and evil, but the consequences are equal, rather the criminal should have a more comfortable life than the righteous and innocent ones. There could be no greater degree of wrong than this. It is to this absurd judgment that the Qur'an refers in سَوَاءً مَّحْيَاهُمْ وَمَمَاتُهُمْ...so as their life and death becomes equal? Evil is what they judge... 45:21) ". It is a very unreasonable and unjustifiable position that evil-doers should be placed on the same pedestal as the righteous persons. Since the reward and punishment in this world are not given in full measure, then it necessarily follows that there should be life after death in the Hereafter where reward and punishment will be paid in full measure. Thus the second verse in the set complements the same subject –وَلِتُجْزَىٰ كُلُّ نَفْسٍ بِمَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ ...and so that everybody is recompensed for what he (or she) earned. And they will not be wronged. - 45:22). In other words, the Day of Requital is necessary in order to wipe out wrong and injustice. As for the question, why the people are not requited or recompensed for the good or bad deeds in this world, we would respond that this is not in keeping with the Divine wisdom of creation: He made this world the ` domain of deeds and test-n-trial', not the ` domain of requital'. Allah knows best!
So, have you seen him who has taken his desires as his god, and Allah has let him go astray, despite having knowledge, and has sealed his ear and his heart, and put a cover on his eye? Now who will guide him after Allah? Still, do you not take lesson?
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
مَنِ اتَّخَذَ إِلَـٰهَهُ هَوَاهُ ("Have you seen him who has taken his desires as his god...45:23) In other words, he who has made his selfish desires his object of worship. Obviously, no unbeliever claims that his desires are his object of worship. Keeping this in view, this verse of the Qur'an indicates that ` worship' actually means ` obedience'. Thus anyone who undertakes to obey someone against the obedience of Allah makes him the object of his worship instead of Allah. There are people who ignore what Allah has declared lawful and unlawful or what He has permitted and what has forbidden. People who do not care what Allah has forbidden and follow their whims and fancies, their desires are their god, in this sense, although they may not have uttered it by word of mouth. The same theme has been versified by an ` Arif:
سودہ گشت از سجدہ راہ بُتَاں پیشانیم چند برخود تھمت دین مسلمانی نھم
"My forehead has swollen by prostrating before the statues of beauty, although I claim to profess the religion of Islam."
In this couplet, the poet has portrayed selfish desires as statues. He who takes his desires as his leader and follows them is as good as their worshipper, that is why they have been described as their deities. Sayyidna Abu ` Umamah narrates that the Messenger of Allah ﷺ said: "Of all the deities worshipped under the firmament of the earth, the most detestable one in the sight of Allah is hawa, that is, selfish desires. Sayyidna Shaddad Ibn ` Aws ؓ narrates that the Messenger of Allah ﷺٍ said: "A wise person is he who keeps his desires under control and works for life after death; and sinful is he who runs after his desires and yet expects the best in the Hereafter." Sayyidna Sahl Ibn ` Abdullah Tustari ؓ said: "Your ailment is your selfish desires. And if you oppose them, it will turn into your cure." (All these narratives have been adapted from Qurtubi).
And they say, “There is no life but our worldly life. We die and live, and nothing destroys us except time.” They have no knowledge about that; they do nothing but make conjectures.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ "...and nothing destroys us except time...(45:24) " The word dahr means ` time from the beginning of the world to its end'. It also refers to ` a very long period of time'. The atheists alleged that their life and death have nothing to do with Divine will and command. They happen under natural causes. Death is a process which they say they experience when their human limbs, organs and abilities diminish on account of constant use and, with the passage of time, the matter becomes dissolved and is destroyed; and that this is the be-all and end-all of human existence, there being no life hereafter. Likewise, life has nothing to do with Divine will and command. Life too, like death, happens under movement of material causes.
Reviling Time Is Inappropriate
Atheists believed that ` Time' is the cause of life, death, vicissitudes of conditions and adversities, and also the cause of the revolution of the entire universe. Every happening used to be attributed to ` Time' by them as indicated in this verse, whereas the fact is that everything happens with the Divine will and volition. Therefore, authentic Traditions prohibit reviling of time. The power which the unbelievers describe as ` time' is in fact the Divine power. When people curse or revile time for their adversities, they are in fact directing their reproach to Allah. The Messenger of Allah said: "Do not revile time because time actually is Allah." The ignorant who claim that a particular work was done by time is actually the work of Divine power - time is nothing. It does not necessarily follow from this proposition that ad-dahr is one of the names of Allah. Here Allah is referred to as ad-dahr metaphorically or figuratively.
When Our verses are recited to them in all their clarity, their argument is none but that they say, “Bring our fathers, if you are truthful.”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ "...and nothing destroys us except time...(45:24) " The word dahr means ` time from the beginning of the world to its end'. It also refers to ` a very long period of time'. The atheists alleged that their life and death have nothing to do with Divine will and command. They happen under natural causes. Death is a process which they say they experience when their human limbs, organs and abilities diminish on account of constant use and, with the passage of time, the matter becomes dissolved and is destroyed; and that this is the be-all and end-all of human existence, there being no life hereafter. Likewise, life has nothing to do with Divine will and command. Life too, like death, happens under movement of material causes.
Reviling Time Is Inappropriate
Atheists believed that ` Time' is the cause of life, death, vicissitudes of conditions and adversities, and also the cause of the revolution of the entire universe. Every happening used to be attributed to ` Time' by them as indicated in this verse, whereas the fact is that everything happens with the Divine will and volition. Therefore, authentic Traditions prohibit reviling of time. The power which the unbelievers describe as ` time' is in fact the Divine power. When people curse or revile time for their adversities, they are in fact directing their reproach to Allah. The Messenger of Allah said: "Do not revile time because time actually is Allah." The ignorant who claim that a particular work was done by time is actually the work of Divine power - time is nothing. It does not necessarily follow from this proposition that ad-dahr is one of the names of Allah. Here Allah is referred to as ad-dahr metaphorically or figuratively.
Say, “Allah gives you life, then makes you die, then He will assemble you on the Day of Judgement in which there is no doubt, but most of the people do not know.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ "...and nothing destroys us except time...(45:24) " The word dahr means ` time from the beginning of the world to its end'. It also refers to ` a very long period of time'. The atheists alleged that their life and death have nothing to do with Divine will and command. They happen under natural causes. Death is a process which they say they experience when their human limbs, organs and abilities diminish on account of constant use and, with the passage of time, the matter becomes dissolved and is destroyed; and that this is the be-all and end-all of human existence, there being no life hereafter. Likewise, life has nothing to do with Divine will and command. Life too, like death, happens under movement of material causes.
Reviling Time Is Inappropriate
Atheists believed that ` Time' is the cause of life, death, vicissitudes of conditions and adversities, and also the cause of the revolution of the entire universe. Every happening used to be attributed to ` Time' by them as indicated in this verse, whereas the fact is that everything happens with the Divine will and volition. Therefore, authentic Traditions prohibit reviling of time. The power which the unbelievers describe as ` time' is in fact the Divine power. When people curse or revile time for their adversities, they are in fact directing their reproach to Allah. The Messenger of Allah said: "Do not revile time because time actually is Allah." The ignorant who claim that a particular work was done by time is actually the work of Divine power - time is nothing. It does not necessarily follow from this proposition that ad-dahr is one of the names of Allah. Here Allah is referred to as ad-dahr metaphorically or figuratively.
To Allah belongs the kingdom of the heavens and the earth. The day the Hour will take place, it will be the day in which the adherents of falsehood shall lose,
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ "...and nothing destroys us except time...(45:24) " The word dahr means ` time from the beginning of the world to its end'. It also refers to ` a very long period of time'. The atheists alleged that their life and death have nothing to do with Divine will and command. They happen under natural causes. Death is a process which they say they experience when their human limbs, organs and abilities diminish on account of constant use and, with the passage of time, the matter becomes dissolved and is destroyed; and that this is the be-all and end-all of human existence, there being no life hereafter. Likewise, life has nothing to do with Divine will and command. Life too, like death, happens under movement of material causes.
Reviling Time Is Inappropriate
Atheists believed that ` Time' is the cause of life, death, vicissitudes of conditions and adversities, and also the cause of the revolution of the entire universe. Every happening used to be attributed to ` Time' by them as indicated in this verse, whereas the fact is that everything happens with the Divine will and volition. Therefore, authentic Traditions prohibit reviling of time. The power which the unbelievers describe as ` time' is in fact the Divine power. When people curse or revile time for their adversities, they are in fact directing their reproach to Allah. The Messenger of Allah said: "Do not revile time because time actually is Allah." The ignorant who claim that a particular work was done by time is actually the work of Divine power - time is nothing. It does not necessarily follow from this proposition that ad-dahr is one of the names of Allah. Here Allah is referred to as ad-dahr metaphorically or figuratively.
and you will see every community kneeling down. Every community will be called to its book (of record). Today you will be recompensed for what you used to do.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَتَرَىٰ كُلَّ أُمَّةٍ جَاثِيَةً ("And you will see every community kneeling down...45:28" ). The word jathiyah is derived from جُثُو juthuww. It means ` to sit with knees upon the ground'. Sayyidna Sufyan ؓ says that the word means ` to sit in such a way that only the knees and the toes of the feet rest on the ground'. The latter type of sitting will be on account of awe, horror and fear. The words, كُلُّ أُمَّةٍ "every community" means that horrors of Resurrection will be felt by all on the plain - believers, non-believers, and righteous and unrighteous, all of them. There are other verses and traditions that exclude the Prophets and the righteous from experiencing the horrors of the Plains of Resurrection. The present verse is not in conflict with them. It is possible that the Prophets (علیہم السلام) and the righteous will experience the horrors of the Plains of Resurrection for a short period of time - the period of time will be so short as if it never existed. It is also possible that the word hull is not used in the sense of "every" but in the sense of ` most' - as is used occasionally. From this point of view, the phrase would mean not all the people on the Plain of Resurrection but ` most people' will experience horror, thus the prophets and the righteous are excluded. Some of the scholars take the position that the word jathiyah means ` to sit like the sitting posture in salah'. If this be taken for granted, the difficulty automatically disappears because such a sitting is not out of fear or horror. It is out of respect and honour.
كُلُّ أُمَّةٍ تُدْعَىٰ إِلَىٰ كِتَابِهَا ...Every community will be called to its book (of record)...45:28". The word kitab, according to most commentators, refers to ` book of record' which the angels have been writing in the world. The record-books will be thrown on the Plains of Resurrection and each one will receive his respective record-book and it will be said to him: "Read your book. This day you yourself are enough to take your own account. (17:14) " The phrase ` Calling towards the record-books' purports to say that they will have to render an account of their deeds before Allah in the next life.
This is Our book that speaks against you with truth. We used to get recorded all that you used to do.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَتَرَىٰ كُلَّ أُمَّةٍ جَاثِيَةً ("And you will see every community kneeling down...45:28" ). The word jathiyah is derived from جُثُو juthuww. It means ` to sit with knees upon the ground'. Sayyidna Sufyan ؓ says that the word means ` to sit in such a way that only the knees and the toes of the feet rest on the ground'. The latter type of sitting will be on account of awe, horror and fear. The words, كُلُّ أُمَّةٍ "every community" means that horrors of Resurrection will be felt by all on the plain - believers, non-believers, and righteous and unrighteous, all of them. There are other verses and traditions that exclude the Prophets and the righteous from experiencing the horrors of the Plains of Resurrection. The present verse is not in conflict with them. It is possible that the Prophets (علیہم السلام) and the righteous will experience the horrors of the Plains of Resurrection for a short period of time - the period of time will be so short as if it never existed. It is also possible that the word hull is not used in the sense of "every" but in the sense of ` most' - as is used occasionally. From this point of view, the phrase would mean not all the people on the Plain of Resurrection but ` most people' will experience horror, thus the prophets and the righteous are excluded. Some of the scholars take the position that the word jathiyah means ` to sit like the sitting posture in salah'. If this be taken for granted, the difficulty automatically disappears because such a sitting is not out of fear or horror. It is out of respect and honour.
كُلُّ أُمَّةٍ تُدْعَىٰ إِلَىٰ كِتَابِهَا ...Every community will be called to its book (of record)...45:28". The word kitab, according to most commentators, refers to ` book of record' which the angels have been writing in the world. The record-books will be thrown on the Plains of Resurrection and each one will receive his respective record-book and it will be said to him: "Read your book. This day you yourself are enough to take your own account. (17:14) " The phrase ` Calling towards the record-books' purports to say that they will have to render an account of their deeds before Allah in the next life.
Then, as for those who believed and did righteous deeds, their Lord will admit them to His mercy. That is indeed the achievement, visible to all.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَتَرَىٰ كُلَّ أُمَّةٍ جَاثِيَةً ("And you will see every community kneeling down...45:28" ). The word jathiyah is derived from جُثُو juthuww. It means ` to sit with knees upon the ground'. Sayyidna Sufyan ؓ says that the word means ` to sit in such a way that only the knees and the toes of the feet rest on the ground'. The latter type of sitting will be on account of awe, horror and fear. The words, كُلُّ أُمَّةٍ "every community" means that horrors of Resurrection will be felt by all on the plain - believers, non-believers, and righteous and unrighteous, all of them. There are other verses and traditions that exclude the Prophets and the righteous from experiencing the horrors of the Plains of Resurrection. The present verse is not in conflict with them. It is possible that the Prophets (علیہم السلام) and the righteous will experience the horrors of the Plains of Resurrection for a short period of time - the period of time will be so short as if it never existed. It is also possible that the word hull is not used in the sense of "every" but in the sense of ` most' - as is used occasionally. From this point of view, the phrase would mean not all the people on the Plain of Resurrection but ` most people' will experience horror, thus the prophets and the righteous are excluded. Some of the scholars take the position that the word jathiyah means ` to sit like the sitting posture in salah'. If this be taken for granted, the difficulty automatically disappears because such a sitting is not out of fear or horror. It is out of respect and honour.
كُلُّ أُمَّةٍ تُدْعَىٰ إِلَىٰ كِتَابِهَا ...Every community will be called to its book (of record)...45:28". The word kitab, according to most commentators, refers to ` book of record' which the angels have been writing in the world. The record-books will be thrown on the Plains of Resurrection and each one will receive his respective record-book and it will be said to him: "Read your book. This day you yourself are enough to take your own account. (17:14) " The phrase ` Calling towards the record-books' purports to say that they will have to render an account of their deeds before Allah in the next life.
And as to those who disbelieved, (it will be said to them,) “Had My verses not been recited to you? But you showed arrogance, and you were a guilty people;
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَتَرَىٰ كُلَّ أُمَّةٍ جَاثِيَةً ("And you will see every community kneeling down...45:28" ). The word jathiyah is derived from جُثُو juthuww. It means ` to sit with knees upon the ground'. Sayyidna Sufyan ؓ says that the word means ` to sit in such a way that only the knees and the toes of the feet rest on the ground'. The latter type of sitting will be on account of awe, horror and fear. The words, كُلُّ أُمَّةٍ "every community" means that horrors of Resurrection will be felt by all on the plain - believers, non-believers, and righteous and unrighteous, all of them. There are other verses and traditions that exclude the Prophets and the righteous from experiencing the horrors of the Plains of Resurrection. The present verse is not in conflict with them. It is possible that the Prophets (علیہم السلام) and the righteous will experience the horrors of the Plains of Resurrection for a short period of time - the period of time will be so short as if it never existed. It is also possible that the word hull is not used in the sense of "every" but in the sense of ` most' - as is used occasionally. From this point of view, the phrase would mean not all the people on the Plain of Resurrection but ` most people' will experience horror, thus the prophets and the righteous are excluded. Some of the scholars take the position that the word jathiyah means ` to sit like the sitting posture in salah'. If this be taken for granted, the difficulty automatically disappears because such a sitting is not out of fear or horror. It is out of respect and honour.
كُلُّ أُمَّةٍ تُدْعَىٰ إِلَىٰ كِتَابِهَا ...Every community will be called to its book (of record)...45:28". The word kitab, according to most commentators, refers to ` book of record' which the angels have been writing in the world. The record-books will be thrown on the Plains of Resurrection and each one will receive his respective record-book and it will be said to him: "Read your book. This day you yourself are enough to take your own account. (17:14) " The phrase ` Calling towards the record-books' purports to say that they will have to render an account of their deeds before Allah in the next life.
and when it was said to you that Allah’s promise is true and there is no doubt in the (arrival of the) Hour, you used to say, ‘We do not know what the Hour is. We do not think (about it) but as an assumption, and we are not sure.’”
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَتَرَىٰ كُلَّ أُمَّةٍ جَاثِيَةً ("And you will see every community kneeling down...45:28" ). The word jathiyah is derived from جُثُو juthuww. It means ` to sit with knees upon the ground'. Sayyidna Sufyan ؓ says that the word means ` to sit in such a way that only the knees and the toes of the feet rest on the ground'. The latter type of sitting will be on account of awe, horror and fear. The words, كُلُّ أُمَّةٍ "every community" means that horrors of Resurrection will be felt by all on the plain - believers, non-believers, and righteous and unrighteous, all of them. There are other verses and traditions that exclude the Prophets and the righteous from experiencing the horrors of the Plains of Resurrection. The present verse is not in conflict with them. It is possible that the Prophets (علیہم السلام) and the righteous will experience the horrors of the Plains of Resurrection for a short period of time - the period of time will be so short as if it never existed. It is also possible that the word hull is not used in the sense of "every" but in the sense of ` most' - as is used occasionally. From this point of view, the phrase would mean not all the people on the Plain of Resurrection but ` most people' will experience horror, thus the prophets and the righteous are excluded. Some of the scholars take the position that the word jathiyah means ` to sit like the sitting posture in salah'. If this be taken for granted, the difficulty automatically disappears because such a sitting is not out of fear or horror. It is out of respect and honour.
كُلُّ أُمَّةٍ تُدْعَىٰ إِلَىٰ كِتَابِهَا ...Every community will be called to its book (of record)...45:28". The word kitab, according to most commentators, refers to ` book of record' which the angels have been writing in the world. The record-books will be thrown on the Plains of Resurrection and each one will receive his respective record-book and it will be said to him: "Read your book. This day you yourself are enough to take your own account. (17:14) " The phrase ` Calling towards the record-books' purports to say that they will have to render an account of their deeds before Allah in the next life.
And revealed to them will be the evils of what they did, and encircled they will be by what they used to ridicule.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَتَرَىٰ كُلَّ أُمَّةٍ جَاثِيَةً ("And you will see every community kneeling down...45:28" ). The word jathiyah is derived from جُثُو juthuww. It means ` to sit with knees upon the ground'. Sayyidna Sufyan ؓ says that the word means ` to sit in such a way that only the knees and the toes of the feet rest on the ground'. The latter type of sitting will be on account of awe, horror and fear. The words, كُلُّ أُمَّةٍ "every community" means that horrors of Resurrection will be felt by all on the plain - believers, non-believers, and righteous and unrighteous, all of them. There are other verses and traditions that exclude the Prophets and the righteous from experiencing the horrors of the Plains of Resurrection. The present verse is not in conflict with them. It is possible that the Prophets (علیہم السلام) and the righteous will experience the horrors of the Plains of Resurrection for a short period of time - the period of time will be so short as if it never existed. It is also possible that the word hull is not used in the sense of "every" but in the sense of ` most' - as is used occasionally. From this point of view, the phrase would mean not all the people on the Plain of Resurrection but ` most people' will experience horror, thus the prophets and the righteous are excluded. Some of the scholars take the position that the word jathiyah means ` to sit like the sitting posture in salah'. If this be taken for granted, the difficulty automatically disappears because such a sitting is not out of fear or horror. It is out of respect and honour.
كُلُّ أُمَّةٍ تُدْعَىٰ إِلَىٰ كِتَابِهَا ...Every community will be called to its book (of record)...45:28". The word kitab, according to most commentators, refers to ` book of record' which the angels have been writing in the world. The record-books will be thrown on the Plains of Resurrection and each one will receive his respective record-book and it will be said to him: "Read your book. This day you yourself are enough to take your own account. (17:14) " The phrase ` Calling towards the record-books' purports to say that they will have to render an account of their deeds before Allah in the next life.
It will be said, “Today We will forget you, as you forgot facing this your day, and your abode is the Fire, and for you there are no helpers at all.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَتَرَىٰ كُلَّ أُمَّةٍ جَاثِيَةً ("And you will see every community kneeling down...45:28" ). The word jathiyah is derived from جُثُو juthuww. It means ` to sit with knees upon the ground'. Sayyidna Sufyan ؓ says that the word means ` to sit in such a way that only the knees and the toes of the feet rest on the ground'. The latter type of sitting will be on account of awe, horror and fear. The words, كُلُّ أُمَّةٍ "every community" means that horrors of Resurrection will be felt by all on the plain - believers, non-believers, and righteous and unrighteous, all of them. There are other verses and traditions that exclude the Prophets and the righteous from experiencing the horrors of the Plains of Resurrection. The present verse is not in conflict with them. It is possible that the Prophets (علیہم السلام) and the righteous will experience the horrors of the Plains of Resurrection for a short period of time - the period of time will be so short as if it never existed. It is also possible that the word hull is not used in the sense of "every" but in the sense of ` most' - as is used occasionally. From this point of view, the phrase would mean not all the people on the Plain of Resurrection but ` most people' will experience horror, thus the prophets and the righteous are excluded. Some of the scholars take the position that the word jathiyah means ` to sit like the sitting posture in salah'. If this be taken for granted, the difficulty automatically disappears because such a sitting is not out of fear or horror. It is out of respect and honour.
كُلُّ أُمَّةٍ تُدْعَىٰ إِلَىٰ كِتَابِهَا ...Every community will be called to its book (of record)...45:28". The word kitab, according to most commentators, refers to ` book of record' which the angels have been writing in the world. The record-books will be thrown on the Plains of Resurrection and each one will receive his respective record-book and it will be said to him: "Read your book. This day you yourself are enough to take your own account. (17:14) " The phrase ` Calling towards the record-books' purports to say that they will have to render an account of their deeds before Allah in the next life.
That is because you took Allah’s verses as a laughing stock, and the worldly life deceived you.” So today they will neither be brought out of it, nor will they be asked to repent.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَتَرَىٰ كُلَّ أُمَّةٍ جَاثِيَةً ("And you will see every community kneeling down...45:28" ). The word jathiyah is derived from جُثُو juthuww. It means ` to sit with knees upon the ground'. Sayyidna Sufyan ؓ says that the word means ` to sit in such a way that only the knees and the toes of the feet rest on the ground'. The latter type of sitting will be on account of awe, horror and fear. The words, كُلُّ أُمَّةٍ "every community" means that horrors of Resurrection will be felt by all on the plain - believers, non-believers, and righteous and unrighteous, all of them. There are other verses and traditions that exclude the Prophets and the righteous from experiencing the horrors of the Plains of Resurrection. The present verse is not in conflict with them. It is possible that the Prophets (علیہم السلام) and the righteous will experience the horrors of the Plains of Resurrection for a short period of time - the period of time will be so short as if it never existed. It is also possible that the word hull is not used in the sense of "every" but in the sense of ` most' - as is used occasionally. From this point of view, the phrase would mean not all the people on the Plain of Resurrection but ` most people' will experience horror, thus the prophets and the righteous are excluded. Some of the scholars take the position that the word jathiyah means ` to sit like the sitting posture in salah'. If this be taken for granted, the difficulty automatically disappears because such a sitting is not out of fear or horror. It is out of respect and honour.
كُلُّ أُمَّةٍ تُدْعَىٰ إِلَىٰ كِتَابِهَا ...Every community will be called to its book (of record)...45:28". The word kitab, according to most commentators, refers to ` book of record' which the angels have been writing in the world. The record-books will be thrown on the Plains of Resurrection and each one will receive his respective record-book and it will be said to him: "Read your book. This day you yourself are enough to take your own account. (17:14) " The phrase ` Calling towards the record-books' purports to say that they will have to render an account of their deeds before Allah in the next life.
So, to Allah belongs all praise, who is the Lord of the heavens and the earth, the Lord of the worlds.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَتَرَىٰ كُلَّ أُمَّةٍ جَاثِيَةً ("And you will see every community kneeling down...45:28" ). The word jathiyah is derived from جُثُو juthuww. It means ` to sit with knees upon the ground'. Sayyidna Sufyan ؓ says that the word means ` to sit in such a way that only the knees and the toes of the feet rest on the ground'. The latter type of sitting will be on account of awe, horror and fear. The words, كُلُّ أُمَّةٍ "every community" means that horrors of Resurrection will be felt by all on the plain - believers, non-believers, and righteous and unrighteous, all of them. There are other verses and traditions that exclude the Prophets and the righteous from experiencing the horrors of the Plains of Resurrection. The present verse is not in conflict with them. It is possible that the Prophets (علیہم السلام) and the righteous will experience the horrors of the Plains of Resurrection for a short period of time - the period of time will be so short as if it never existed. It is also possible that the word hull is not used in the sense of "every" but in the sense of ` most' - as is used occasionally. From this point of view, the phrase would mean not all the people on the Plain of Resurrection but ` most people' will experience horror, thus the prophets and the righteous are excluded. Some of the scholars take the position that the word jathiyah means ` to sit like the sitting posture in salah'. If this be taken for granted, the difficulty automatically disappears because such a sitting is not out of fear or horror. It is out of respect and honour.
كُلُّ أُمَّةٍ تُدْعَىٰ إِلَىٰ كِتَابِهَا ...Every community will be called to its book (of record)...45:28". The word kitab, according to most commentators, refers to ` book of record' which the angels have been writing in the world. The record-books will be thrown on the Plains of Resurrection and each one will receive his respective record-book and it will be said to him: "Read your book. This day you yourself are enough to take your own account. (17:14) " The phrase ` Calling towards the record-books' purports to say that they will have to render an account of their deeds before Allah in the next life.
And to Him belongs majesty in the heavens and the earth. And He is the Mighty, the Wise.
Tafsir: Ma'arif al-Qur'an by Mufti Muhammad Shafi
Commentary
وَتَرَىٰ كُلَّ أُمَّةٍ جَاثِيَةً ("And you will see every community kneeling down...45:28" ). The word jathiyah is derived from جُثُو juthuww. It means ` to sit with knees upon the ground'. Sayyidna Sufyan ؓ says that the word means ` to sit in such a way that only the knees and the toes of the feet rest on the ground'. The latter type of sitting will be on account of awe, horror and fear. The words, كُلُّ أُمَّةٍ "every community" means that horrors of Resurrection will be felt by all on the plain - believers, non-believers, and righteous and unrighteous, all of them. There are other verses and traditions that exclude the Prophets and the righteous from experiencing the horrors of the Plains of Resurrection. The present verse is not in conflict with them. It is possible that the Prophets (علیہم السلام) and the righteous will experience the horrors of the Plains of Resurrection for a short period of time - the period of time will be so short as if it never existed. It is also possible that the word hull is not used in the sense of "every" but in the sense of ` most' - as is used occasionally. From this point of view, the phrase would mean not all the people on the Plain of Resurrection but ` most people' will experience horror, thus the prophets and the righteous are excluded. Some of the scholars take the position that the word jathiyah means ` to sit like the sitting posture in salah'. If this be taken for granted, the difficulty automatically disappears because such a sitting is not out of fear or horror. It is out of respect and honour.
كُلُّ أُمَّةٍ تُدْعَىٰ إِلَىٰ كِتَابِهَا ...Every community will be called to its book (of record)...45:28". The word kitab, according to most commentators, refers to ` book of record' which the angels have been writing in the world. The record-books will be thrown on the Plains of Resurrection and each one will receive his respective record-book and it will be said to him: "Read your book. This day you yourself are enough to take your own account. (17:14) " The phrase ` Calling towards the record-books' purports to say that they will have to render an account of their deeds before Allah in the next life.
Alhamdulillah
The Commentary on
Surah Aljathiyah
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