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M-AI-C 10

Spend in the way of God, and do not seek destruction at your own hands. So do good for God loves those who do good.

And spend your wealth in Allah's cause, and do not fall into ruin with your own hands; and be virtuous; undoubtedly the righteous are the beloved of Allah.

And expend in the way of God; and cast not yourselves by your own hands into destruction, but be good-doers; God loves the good-doers.

And spend [freely] in God's cause, and let not your own hands throw you into destruction; and persevere in doing good: behold, God loves the doers of good.

And expend in the way of Allah, and cast not yourselves with your hands into perdition, and do well. verily Allah loveth the well- doers,

And spend in the Cause of Allah (i.e. Jihad of all kinds, etc.) and do not throw yourselves into destruction (by not spending your wealth in the Cause of Allah), and do good. Truly, Allah loves Al-Muhsinun (the good-doers).

And spend in the cause of God, and do not throw yourselves with your own hands into ruin, and be charitable. God loves the charitable.

Spend your wealth in the Way of Allah and do not cast yourselves into ruin with your own hands. Do all things gracefully, for Allah loves those who do all things with excellence

And spend in the cause of Allah and do not throw yourselves into destruction, and do good. Truly, Allah loves Al-Muhsinin (those who do good).

Spend your wealth for the cause of Allah, and be not cast by your own hands to ruin; and do good. Lo! Allah loveth the beneficent.

Spend in the way of Allah, and do not cast yourselves with your own hands into destruction; and be virtuous. Indeed Allah loves the virtuous.

Spend in the way of Allah and do not cast into destruction with your own hands. Be gooddoers; Allah loves the gooddoers.

And spend in the way of Allah and do not throw [yourselves] with your [own] hands into destruction [by refraining]. And do good; indeed, Allah loves the doers of good.

Give money for the cause of God but do not push yourselves into perdition. Do good; God loves the people who do good deeds.

And spend in the way of Allah and cast not yourselves to perdition with your own hands, and do good (to others); surely Allah loves the doers of good.

Waanfiqoo fee sabeeli All<u>a</u>hi wal<u>a</u> tulqoo biaydeekum il<u>a</u> a<b>l</b>ttahlukati waa<u>h</u>sinoo inna All<u>a</u>ha yu<u>h</u>ibbu almu<u>h</u>sineen<b>a</b>

Spend for God's cause: do not cast yourselves into destruction by your own hands. Do good, God loves the doers of good.

And spend of your substance in the cause of Allah, and make not your own hands contribute to (your) destruction; but do good; for Allah loveth those who do good.

وَأَنفِقُوا۟ فِى سَبِيلِ ٱللَّهِ وَلَا تُلْقُوا۟ بِأَيْدِيكُمْ إِلَى ٱلتَّهْلُكَةِ وَأَحْسِنُوٓا۟ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُحْسِنِينَ

Spend your wealth in obedience to Allah, in striving for His sake, and do not throw yourselves into destruction, by leaving the struggle and spending for His sake, or by throwing yourselves into something that will cause your destruction. Behave with excellence and kindness in your worship, transactions and behaviour. Allah loves those who always do good: giving them a greater reward and leading them to true guidance.

Spend your wealth in obedience to Allah, in striving for His sake, and do not throw yourselves into destruction, by leaving the struggle and spending for His sake, or by throwing yourselves into something that will cause your destruction. Behave with excellence and kindness in your worship, transactions and behaviour. Allah loves those who always do good: giving them a greater reward and leading them to true guidance.

<p>Spending for Jihad</p><p>The verse 195 introduces the tenth injunction under the theme of 'righteousness' which began in Verse 177. So, in وَأَنفِقُوا فِي سَبِيلِ اللَّـهِ (And spend in the way of Allah...), Muslims have been obligated to spend money and materials according to the need of Jihad ordered in the way of Allah. From here, jurists have deduced the ruling that Muslims have some other financial obligations as well in addition to the mandatory obligation of Zakah, but these are neither permanent nor bound by a 'threshold' or quantity, instead, it is obligatory on all Muslims to provide everything as and when needed. Of course, should there be no need, nothing remains obligatory. The expenditure on Jihad is included under this provision.</p><p>The literal meaning of the next sentence in this verse وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ as translated in the text are obvious. The verse forbids Muslims from throwing themselves into destruction by their own choice. However, the question remains: What does the expression, 'put yourselves into destruction', mean here? Commentators have explained it in different ways. The blessed Companion, Abu Ayyub al-Ansari ؓ said: 'This verse was revealed about us. We can explain it best. It was when Allah gave Islam authority and power, we started talking that 'Jihad' was not necessary any more, and that we could stay home and take care of our wealth and property'. Thereupon, this verse was revealed which made it clear that 'destruction' at this place means 'the abandonment of Jihad'. This proves that the banishing of Jihad from Muslim lives is the cause of their degradation and destruction. This is why the blessed Companion Abu Ayyub al-Ansari spent his entire life in Jihad, out of Madinah, his home, so much so, that he met the end of his life in Constantinople (Istanbul), Turkey and was buried there.</p><p>The same approach to the meaning of this verse has been reported from the earliest authorities in Tafsir, such as, Sayyidna Ibn ` Abbas, Hudhayfah, Qatadah, Mujahid and Dahhak. Sayyidna Bar-a' ibn 'Azib ؓ said that to lose hope in the mercy and forgiveness of Allah is to go for personal destruction voluntarily; therefore, to lose hope in Forgiveness is forbidden. Others say that exceeding the limit while spending in the way of Allah so much so that the rights of the family are compromised thereby, is the act identified as 'putting yourself into destruction'; so, such excess in expenditure is not permissible. Still others think that the verse makes it unlawful to throw oneself into an offensive fighting in a situation when it is already obvious that one will be unable to do anything against the enemy other than dying at their hands.</p><p>Notwithstanding the apparently various interpretations of this verse, al-Jassas synthesizes these by saying that all these rules can be inferred from this verse.</p><p>The last sentence of the verse (195):' وَأَحْسِنُوا ۛ إِنَّ اللَّـهَ يُحِبُّ الْمُحْسِنِي : (And do good. Of course, Allah loves those who do good), gives an incentive to do everything nicely. The Holy Qur'an calls this Ihsan احسان . Now, doing something nicely, can take two forms. When ihsan relates to ` Ibadah عبادہ (worship), its meaning has been explained by the Holy Prophet ﷺ himself in the well-known hadith of Jibra'il (علیہ السلام) where he said that 'you should worship Allah as if you are seeing Him, and if you cannot achieve that degree of perception, then you should, at the least, believe that Allah Almighty is seeing you'.</p><p>And when it (ihsan احسان) relates to social transactions and dealings, the Holy Prophet ﷺ has explained Ihsan by saying (as reported in the Musnad of Ahmad on the authority of the noble Companion Mu` adh ؓ ) that 'you should like for others what you like for yourselves, and in the same manner, you should dislike for others what you dislike for yourselves' (Mazhari).</p>

Spending for JihadThe verse 195 introduces the tenth injunction under the theme of 'righteousness' which began in Verse 177. So, in وَأَنفِقُوا فِي سَبِيلِ اللَّـهِ (And spend in the way of Allah...), Muslims have been obligated to spend money and materials according to the need of Jihad ordered in the way of Allah. From here, jurists have deduced the ruling that Muslims have some other financial obligations as well in addition to the mandatory obligation of Zakah, but these are neither permanent nor bound by a 'threshold' or quantity, instead, it is obligatory on all Muslims to provide everything as and when needed. Of course, should there be no need, nothing remains obligatory. The expenditure on Jihad is included under this provision.The literal meaning of the next sentence in this verse وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ as translated in the text are obvious. The verse forbids Muslims from throwing themselves into destruction by their own choice. However, the question remains: What does the expression, 'put yourselves into destruction', mean here? Commentators have explained it in different ways. The blessed Companion, Abu Ayyub al-Ansari ؓ said: 'This verse was revealed about us. We can explain it best. It was when Allah gave Islam authority and power, we started talking that 'Jihad' was not necessary any more, and that we could stay home and take care of our wealth and property'. Thereupon, this verse was revealed which made it clear that 'destruction' at this place means 'the abandonment of Jihad'. This proves that the banishing of Jihad from Muslim lives is the cause of their degradation and destruction. This is why the blessed Companion Abu Ayyub al-Ansari spent his entire life in Jihad, out of Madinah, his home, so much so, that he met the end of his life in Constantinople (Istanbul), Turkey and was buried there.The same approach to the meaning of this verse has been reported from the earliest authorities in Tafsir, such as, Sayyidna Ibn ` Abbas, Hudhayfah, Qatadah, Mujahid and Dahhak. Sayyidna Bar-a' ibn 'Azib ؓ said that to lose hope in the mercy and forgiveness of Allah is to go for personal destruction voluntarily; therefore, to lose hope in Forgiveness is forbidden. Others say that exceeding the limit while spending in the way of Allah so much so that the rights of the family are compromised thereby, is the act identified as 'putting yourself into destruction'; so, such excess in expenditure is not permissible. Still others think that the verse makes it unlawful to throw oneself into an offensive fighting in a situation when it is already obvious that one will be unable to do anything against the enemy other than dying at their hands.Notwithstanding the apparently various interpretations of this verse, al-Jassas synthesizes these by saying that all these rules can be inferred from this verse.The last sentence of the verse (195):' وَأَحْسِنُوا ۛ إِنَّ اللَّـهَ يُحِبُّ الْمُحْسِنِي : (And do good. Of course, Allah loves those who do good), gives an incentive to do everything nicely. The Holy Qur'an calls this Ihsan احسان . Now, doing something nicely, can take two forms. When ihsan relates to ` Ibadah عبادہ (worship), its meaning has been explained by the Holy Prophet ﷺ himself in the well-known hadith of Jibra'il (علیہ السلام) where he said that 'you should worship Allah as if you are seeing Him, and if you cannot achieve that degree of perception, then you should, at the least, believe that Allah Almighty is seeing you'.And when it (ihsan احسان) relates to social transactions and dealings, the Holy Prophet ﷺ has explained Ihsan by saying (as reported in the Musnad of Ahmad on the authority of the noble Companion Mu` adh ؓ ) that 'you should like for others what you like for yourselves, and in the same manner, you should dislike for others what you dislike for yourselves' (Mazhari).

<h2 class="title">The Command to spend in the Cause of Allah</h2><p>Al-Bukhari recorded that Hudhayfah said: </p><div class="text_uthmani arabic">وَأَنفِقُواْ فِى سَبِيلِ اللَّهِ وَلاَ تُلْقُواْ بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ</div><p>(And spend in the cause of Allah and do not throw yourselves into destruction.) "It was revealed about spending." Ibn Abu Hatim reported him saying similarly. He then commented, "Similar is reported from Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr, `Ata', Ad-Dahhak, Al-Hasan, Qatadah, As-Suddi and Muqatil bin Hayyan." </p><p>Aslam Abu `Imran said, "A man from among the Ansar broke enemy (Byzantine) lines in Constantinople (Istanbul). Abu Ayyub Al-Ansari was with us then. So some people said, `He is throwing himself to destruction.' Abu Ayyub said, `We know this Ayah (2:195) better, for it was revealed about us, the Companions of Allah's Messenger who participated in Jihad with him and aided and supported him. When Islam became strong, we, the Ansar, met and said to each other, `Allah has honored us by being the Companions of His Prophet and in supporting him until Islam became victorious and its following increased. We had before ignored the needs of our families, estates and children. Warfare has ceased, so let us go back to our families and children and attend to them.' So this Ayah was revealed about us: </p><div class="text_uthmani arabic">وَأَنفِقُواْ فِى سَبِيلِ اللَّهِ وَلاَ تُلْقُواْ بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ</div><p>(And spend in the cause of Allah and do not throw yourselves into destruction.) the destruction refers to staying with our families and estates and abandoning Jihad'." This was recorded by Abu Dawud, At-Tirmidhi, An-Nasa'i, `Abd bin Humayd in his Tafsir, Ibn Abu Hatim, Ibn Jarir, Ibn Marduwyah, Al-Hafiz Abu Ya`la in his Musnad, Ibn Hibban and Al-Hakim. At-Tirmidhi said; "Hasan, Sahih, Gharib" Al-Hakim said, "It meets the criteria of the Two Shaykhs (Al-Bukhari and Muslim) but they did not record it." </p><p>Abu Dawud's version mentions that Aslam Abu `Imran said, "We were at (the siege of) Constantinople. Then, `Uqbah bin `Amr was leading the Egyptian forces, while the Syrian forces were led by Fadalah bin `Ubayd. Later on, a huge column of Roman (Byzantine) soldiers departed the city, and we stood in lines against them. A Muslim man raided the Roman lines until he broke through them and came back to us. The people shouted, `All praise is due to Allah! He is sending himself to certain demise.' Abu Ayyub said, `O people! You explain this Ayah the wrong way. It was revealed about us, the Ansar when Allah gave victory to His religion and its following increased. We said to each other, `It would be better for us now if we return to our estates and attend to them.' Then Allah revealed this Ayah (2:195)'." </p><p>Abu Bakr bin `Aiyash reported that Abu Ishaq As-Subai`y related that a man said to Al-Bara' bin `Azib, "If I raided the enemy lines alone and they kill me, would I be throwing myself to certain demise" He said, "No. Allah said to His Messenger : </p><div class="text_uthmani arabic">فَقَاتِلْ فِى سَبِيلِ اللَّهِ لاَ تُكَلَّفُ إِلاَّ نَفْسَكَ</div><p>(Then fight (O Muhammad ) in the cause of Allah, you are not tasked (held responsible) except for yourself.) (4:84) That Ayah (2:195) is about (refraining from) spending." Ibn Marduwyah reported this Hadith, as well as Al-Hakim in his Mustadrak who said; "It meets the criteria of the Two Shaykhs (Al-Bukhari and Muslim) but they did not record it." Ath-Thawri and Qays bin Ar-Rabi` related it from Al-Bara'. but added: </p><div class="text_uthmani arabic">لاَ تُكَلَّفُ إِلاَّ نَفْسَكَ</div><p>(You are not tasked (held responsible) except for yourself.) (4:84) "Destruction refers to the man who sins and refrains from repenting, thus throwing himself to destruction." </p><p>Ibn `Abbas said: </p><div class="text_uthmani arabic">وَأَنفِقُواْ فِى سَبِيلِ اللَّهِ وَلاَ تُلْقُواْ بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ</div><p>(And spend in the cause of Allah and do not throw yourselves into destruction) "This is not about fighting. But about refraining from spending for the sake of Allah, in which case, one will be throwing his self into destruction." </p><p>The Ayah (2:195) includes the order to spend in Allah's cause, in the various areas and ways that involve obedience and drawing closer to Allah. It especially applies to spending in fighting the enemies and on what strengthens the Muslims against the enemy. Allah states that those who refrain from spending in this regard will face utter and certain demise and destruction, meaning those who acquire this habit. Allah commands that one should acquire Ihsan (excellence in the religion), as it is the highest part of the acts of obedience. Allah said: </p><div class="text_uthmani arabic">وَأَحْسِنُواْ إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ</div><p>(and do good. Truly, Allah loves Al-Muhsinin (those who do good).) </p>

The Command to spend in the Cause of AllahAl-Bukhari recorded that Hudhayfah said: وَأَنفِقُواْ فِى سَبِيلِ اللَّهِ وَلاَ تُلْقُواْ بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ(And spend in the cause of Allah and do not throw yourselves into destruction.) "It was revealed about spending." Ibn Abu Hatim reported him saying similarly. He then commented, "Similar is reported from Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr, `Ata', Ad-Dahhak, Al-Hasan, Qatadah, As-Suddi and Muqatil bin Hayyan." Aslam Abu `Imran said, "A man from among the Ansar broke enemy (Byzantine) lines in Constantinople (Istanbul). Abu Ayyub Al-Ansari was with us then. So some people said, `He is throwing himself to destruction.' Abu Ayyub said, `We know this Ayah (2:195) better, for it was revealed about us, the Companions of Allah's Messenger who participated in Jihad with him and aided and supported him. When Islam became strong, we, the Ansar, met and said to each other, `Allah has honored us by being the Companions of His Prophet and in supporting him until Islam became victorious and its following increased. We had before ignored the needs of our families, estates and children. Warfare has ceased, so let us go back to our families and children and attend to them.' So this Ayah was revealed about us: وَأَنفِقُواْ فِى سَبِيلِ اللَّهِ وَلاَ تُلْقُواْ بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ(And spend in the cause of Allah and do not throw yourselves into destruction.) the destruction refers to staying with our families and estates and abandoning Jihad'." This was recorded by Abu Dawud, At-Tirmidhi, An-Nasa'i, `Abd bin Humayd in his Tafsir, Ibn Abu Hatim, Ibn Jarir, Ibn Marduwyah, Al-Hafiz Abu Ya`la in his Musnad, Ibn Hibban and Al-Hakim. At-Tirmidhi said; "Hasan, Sahih, Gharib" Al-Hakim said, "It meets the criteria of the Two Shaykhs (Al-Bukhari and Muslim) but they did not record it." Abu Dawud's version mentions that Aslam Abu `Imran said, "We were at (the siege of) Constantinople. Then, `Uqbah bin `Amr was leading the Egyptian forces, while the Syrian forces were led by Fadalah bin `Ubayd. Later on, a huge column of Roman (Byzantine) soldiers departed the city, and we stood in lines against them. A Muslim man raided the Roman lines until he broke through them and came back to us. The people shouted, `All praise is due to Allah! He is sending himself to certain demise.' Abu Ayyub said, `O people! You explain this Ayah the wrong way. It was revealed about us, the Ansar when Allah gave victory to His religion and its following increased. We said to each other, `It would be better for us now if we return to our estates and attend to them.' Then Allah revealed this Ayah (2:195)'." Abu Bakr bin `Aiyash reported that Abu Ishaq As-Subai`y related that a man said to Al-Bara' bin `Azib, "If I raided the enemy lines alone and they kill me, would I be throwing myself to certain demise" He said, "No. Allah said to His Messenger : فَقَاتِلْ فِى سَبِيلِ اللَّهِ لاَ تُكَلَّفُ إِلاَّ نَفْسَكَ(Then fight (O Muhammad ) in the cause of Allah, you are not tasked (held responsible) except for yourself.) (4:84) That Ayah (2:195) is about (refraining from) spending." Ibn Marduwyah reported this Hadith, as well as Al-Hakim in his Mustadrak who said; "It meets the criteria of the Two Shaykhs (Al-Bukhari and Muslim) but they did not record it." Ath-Thawri and Qays bin Ar-Rabi` related it from Al-Bara'. but added: لاَ تُكَلَّفُ إِلاَّ نَفْسَكَ(You are not tasked (held responsible) except for yourself.) (4:84) "Destruction refers to the man who sins and refrains from repenting, thus throwing himself to destruction." Ibn `Abbas said: وَأَنفِقُواْ فِى سَبِيلِ اللَّهِ وَلاَ تُلْقُواْ بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ(And spend in the cause of Allah and do not throw yourselves into destruction) "This is not about fighting. But about refraining from spending for the sake of Allah, in which case, one will be throwing his self into destruction." The Ayah (2:195) includes the order to spend in Allah's cause, in the various areas and ways that involve obedience and drawing closer to Allah. It especially applies to spending in fighting the enemies and on what strengthens the Muslims against the enemy. Allah states that those who refrain from spending in this regard will face utter and certain demise and destruction, meaning those who acquire this habit. Allah commands that one should acquire Ihsan (excellence in the religion), as it is the highest part of the acts of obedience. Allah said: وَأَحْسِنُواْ إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ(and do good. Truly, Allah loves Al-Muhsinin (those who do good).)

Perform the pilgrimage and holy visit ('Umra, to Makkah) in the service of God. But if you are prevented, send an offering which you can afford as sacrifice, and do not shave your heads until the offering has reached the place of sacrifice. But if you are sick or have ailment of the scalp (preventing the shaving of hair), then offer expiation by fasting or else giving alms or a sacrificial offering. When you have security, then those of you who wish to perform the holy visit along with the pilgrimage, should make a sacrifice according to their means. But he who has nothing, should fast for three days during the pilgrimage and seven on return, completing ten. This applies to him whose family does not live near the Holy Mosque. Have fear of God, and remember that God is severe in punishment.

And perform Hajj (greater pilgrimage) and Umrah (lesser pilgrimage) for Allah; and if you are prevented, send sacrifice whatever is available; and do not shave your heads until the sacrifice reaches its destination; so whoever among you is sick or has an ailment in the head, must pay a compensation by fasting or charity or sacrifice; then when you are in peace – and whoever takes the advantage of combining the Hajj and Umrah, it is compulsory for him to sacrifice whatever is available; and whoever cannot afford it, must fast for three days while on the pilgrimage, and seven when you have returned to your homes; these are ten in all; this decree is for him who is not a resident of Mecca; and keep fearing Allah and know well that Allah’s punishment is severe.

Fulfil the Pilgrimage and the Visitation unto God; but if you are prevented, then such offering as may be feasible. And shave not your heads, till the offering reaches its place of sacrifice. If any of you is sick, or injured in his head, then redemption by fast, or freewill offering, or ritual sacrifice. When you are secure, then whosoever enjoys the Visitation until the Pilgrimage, let his offering be such as may be feasible; or if he finds none, then a fast of three days in the Pilgrimage, and of seven when you return, that is ten completely; that is for him whose family are not present at the Holy Mosque. And fear God, and know that God is terrible in retribution.

AND PERFORM the pilgrimage and the pious visit [to Mecca] in honour of God; and if you are held back, give instead whatever offering you can easily afford. And do not shave your heads until the offering has been sacrificed; but he from among you who is ill or suffers from an ailment of the head shall redeem himself by fasting, or alms, or [any other] act of worship. And if you are hale and secure, then he who takes advantage of a pious visit before the [time of] pilgrimage shall give whatever offering he can easily afford; whereas he who cannot afford it shall fast for three days during the pilgrimage and for seven days after your return: that is, ten full [days]. All this relates to him who does not live near the Inviolable House of Worship. And remain conscious of God, and know that God is severe in retribution.

And fulfil the pilgrimage and 'Umra for Allah. And if ye be besieged, offer whatsoever offering be easy, and shave not Your heads, until the offering reacheth its destination. Then whosoever of you sick or hath hurt in his head, for him is a ransom by fasting or alms or a rite. Then when ye are secure, whosoever combinoth 'Umra with the pilgrimage, for him is whatsoever offering be easy. And whosoever cannot afford then for him is a fast of three days during the pilgrimage and of seven when ye return these are ten days complete. That is for him whose family dwell not near the Sacred Mosque. And fear Allah, and know that verily Allah is severe in chastising.

And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad SAW), the Hajj and 'Umrah (i.e. the pilgrimage to Makkah) for Allah. But if you are prevented (from completing them), sacrifice a Hady (animal, i.e. a sheep, a cow, or a camel, etc.) such as you can afford, and do not shave your heads until the Hady reaches the place of sacrifice. And whosoever of you is ill or has an ailment in his scalp (necessitating shaving), he must pay a Fidyah (ransom) of either observing Saum (fasts) (three days) or giving Sadaqah (charity - feeding six poor persons) or offering sacrifice (one sheep). Then if you are in safety and whosoever performs the 'Umrah in the months of Hajj, before (performing) the Hajj, (i.e. Hajj-at-Tamattu' and Al-Qiran), he must slaughter a Hady such as he can afford, but if he cannot afford it, he should observe Saum (fasts) three days during the Hajj and seven days after his return (to his home), making ten days in all. This is for him whose family is not present at Al-Masjid-al-Haram (i.e. non-resident of Makkah). And fear Allah much and know that Allah is Severe in punishment.

And carry out the Hajj and the Umrah for God. But if you are prevented, then whatever is feasible of offerings. And do not shave your heads until the offering has reached its destination. Whoever of you is sick, or has an injury of the head, then redemption of fasting, or charity, or worship. When you are secure: whoever continues the Umrah until the Hajj, then whatever is feasible of offering. But if he lacks the means, then fasting for three days during the Hajj and seven when you have returned, making ten in all. This is for he whose household is not present at the Sacred Mosque. And remain conscious of God, and know that God is stern in retribution.

When you make up your mind to perform Hajj and `Umrah, accomplish these to please Allah. But if you are hemmed in somewhere, then offer to Allah whatever sacrifice you can afford. And do not shave your heads until the sacrifice reaches its place. But whoever among you is sick or has an ailment of the head and has his head shaved shall atone for this either by fasting or by alms-giving or by offering a sacrifice However, when you are secure (and you reach Makkah before the Hajj season begins), whoever takes advantage of this opportunity to perform `Umrah shall offer the sacrifice that he can afford. But if he cannot afford a sacrifice, he shall fast three days during the Hajj season and seven days after reaching home, that is, ten days in all. This concession is only for those whose homes are not near the Masjid Haram, refrain from transgressing these Commandments of Allah and know it well that Allah is very severe in punishment.

And complete Hajj and `Umrah for Allah. But if you are prevented, then sacrifice a Hady that you can afford, and do not shave your heads until the Hady reaches the place of sacrifice. And whosoever of you is ill or has an ailment on his scalp (necessitating shaving), he must pay a Fidyah (ransom) of either fasting or giving Sadaqah or a sacrifice. Then if you are in safety and whosoever performs the `Umrah (in the months of Hajj), before (performing) the Hajj, he must slaughter a Hady such as he can afford, but if he cannot (afford it), he should fast for three days during Hajj and seven days after his return, making ten days in all. This is for him whose family is not present at Al-Masjid Al-Haram (i.e., non-resident of Makkah). And fear Allah much and know that Allah is severe in punishment.

Perform the pilgrimage and the visit (to Makka) for Allah. And if ye are prevented, then send such gifts as can be obtained with ease, and shave not your heads until the gifts have reached their destination. And whoever among you is sick or hath an ailment of the head must pay a ransom of fasting or almsgiving or offering. And if ye are in safety, then whosoever contenteth himself with the visit for the pilgrimage (shall give) such gifts as can be had with ease. And whosoever cannot find (such gifts), then a fast of three days while on the pilgrimage, and of seven when ye have returned; that is, ten in all. That is for him whoso folk are not present at the Inviolable Place of Worship. Observe your duty to Allah, and know that Allah is severe in punishment.

Complete the hajj and the ‘umrah for Allah’s sake, and if you are prevented, then [make] such [sacrificial] offering as is feasible. And do not shave your heads until the offering reaches its [assigned] place. But should any of you be sick, or have a hurt in his head, let the atonement be by fasting, or charity, or sacrifice. And when you have security—for those who enjoy [release from the restrictions] by virtue of their ‘umrah until the hajj—let the offering be such as is feasible. As for someone who cannot afford [the offering], let him fast three days during the hajj and seven when you return; that is [a period of] ten complete [days]. That is for someone whose family does not dwell by the Holy Mosque. And be wary of Allah, and know that Allah is severe in retribution.

Fulfill the pilgrimage and make the visitation for Allah. If you are prevented, then whatever offering that may be easy. And do not shave your heads until the offerings have reached their destination. But if any of you is ill or suffers from an ailment of the head (scalp), he must pay a ransom either by fasting or by the giving of charity, or by offering a sacrifice. When you are safe, then whosoever enjoys the visitation until the pilgrimage, let his offering be that which may be easy, but if he lacks the means, let him fast three days during the pilgrimage and seven when he has returned, that is, ten days in all. That is for him whose family is not present at the Holy Mosque. And fear Allah and know that He is firm in inflicting punishment.

And complete the Hajj and 'umrah for Allah. But if you are prevented, then [offer] what can be obtained with ease of sacrificial animals. And do not shave your heads until the sacrificial animal has reached its place of slaughter. And whoever among you is ill or has an ailment of the head [making shaving necessary must offer] a ransom of fasting [three days] or charity or sacrifice. And when you are secure, then whoever performs 'umrah [during the Hajj months] followed by Hajj [offers] what can be obtained with ease of sacrificial animals. And whoever cannot find [or afford such an animal] - then a fast of three days during Hajj and of seven when you have returned [home]. Those are ten complete [days]. This is for those whose family is not in the area of al-Masjid al-Haram. And fear Allah and know that Allah is severe in penalty.

Complete the hajj and umrah (two parts of the rituals of pilgrimage to Makka) in obedience to God. If you are prevented from completing the duty of hajj, offer whatever sacrifice is possible and do not shave your heads before the sacrificial animal is delivered to the prescribed place. If one of you is ill or is suffering because of some ailment in your head, you must redeem the shaving of the head by fasting, or paying money, or offering a sheep as a sacrifice. When all is well with you and you want to complete the umrah in the hajj season, offer whatever sacrifice is possible. If you do not find an animal, you have to fast for three days during the days of the pilgrimage rituals and seven days at home to complete the required ten fasting days. This rule is for those who live beyond (a distance of twelve miles from) the Sacred Mosque in Mecca. Have fear of God and know that He is stern in His retribution.

And accomplish the pilgrimage and the visit for Allah, but if, you are prevented, (send) whatever offering is easy to obtain, and do not shave your heads until the offering reaches its destination; but whoever among you is sick or has an ailment of the head, he (should effect) a compensation by fasting or alms or sacrificing, then when you are secure, whoever profits by combining the visit with the pilgrimage (should take) what offering is easy to obtain; but he who cannot find (any offering) should fast for three days during the pilgrimage and for seven days when you return; these (make) ten (days) complete; this is for him whose family is not present in the Sacred Mosque, and be careful (of your duty) to Allah, and know that Allah is severe in requiting (evil).

Waatimmoo al<u>h</u>ajja wa<b>a</b>lAAumrata lill<u>a</u>hi fain o<u>hs</u>irtum fam<u>a</u> istaysara mina alhadyi wal<u>a</u> ta<u>h</u>liqoo ruoosakum <u>h</u>att<u>a</u> yablugha alhadyu ma<u>h</u>illahu faman k<u>a</u>na minkum maree<u>d</u>an aw bihi a<u>th</u>an min rasihi fafidyatun min <u>s</u>iy<u>a</u>min aw <u>s</u>adaqatin aw nusukin fai<u>tha</u> amintum faman tamattaAAa bi<b>a</b>lAAumrati il<u>a</u> al<u>h</u>ajji fam<u>a</u> istaysara mina alhadyi faman lam yajid fa<u>s</u>iy<u>a</u>mu thal<u>a</u>thati ayy<u>a</u>min fee al<u>h</u>ajji wasabAAatin i<u>tha</u> rajaAAtum tilka AAasharatun k<u>a</u>milatun <u>tha</u>lika liman lam yakun ahluhu <u>had</u>iree almasjidi al<u>h</u>ar<u>a</u>mi wa<b>i</b>ttaqoo All<u>a</u>ha wa<b>i</b>AAlamoo anna All<u>a</u>ha shadeedu alAAiq<u>a</u>b<b>i</b>

Perform the Hajj and the minor pilgrimage [umrah] for the sake of God. If you are prevented from doing so, then make whatever offering you can afford and do not shave your heads until the offering has reached the place of sacrifice. But if any of you is ill, or has an ailment of the head, he should compensate by fasting or almsgiving or sacrifice. In times of peace, if any of you combines the minor pilgrimage with the Hajj, he should make whatever offering he can afford, but if he lacks the means, then let him fast three days during the pilgrimage and for seven days after his return; that is, ten days in all. That is incumbent upon anyone whose family does not live near the Sacred Mosque. Fear God and know that God is severe in punishment.

And complete the Hajj or 'umra in the service of Allah. But if ye are prevented (From completing it), send an offering for sacrifice, such as ye may find, and do not shave your heads until the offering reaches the place of sacrifice. And if any of you is ill, or has an ailment in his scalp, (Necessitating shaving), (He should) in compensation either fast, or feed the poor, or offer sacrifice; and when ye are in peaceful conditions (again), if any one wishes to continue the 'umra on to the hajj, He must make an offering, such as he can afford, but if he cannot afford it, He should fast three days during the hajj and seven days on his return, Making ten days in all. This is for those whose household is not in (the precincts of) the Sacred Mosque. And fear Allah, and know that Allah Is strict in punishment.

وَأَتِمُّوا۟ ٱلْحَجَّ وَٱلْعُمْرَةَ لِلَّهِ فَإِنْ أُحْصِرْتُمْ فَمَا ٱسْتَيْسَرَ مِنَ ٱلْهَدْىِ وَلَا تَحْلِقُوا۟ رُءُوسَكُمْ حَتَّىٰ يَبْلُغَ ٱلْهَدْىُ مَحِلَّهُۥ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ بِهِۦٓ أَذًى مِّن رَّأْسِهِۦ فَفِدْيَةٌ مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ فَإِذَآ أَمِنتُمْ فَمَن تَمَتَّعَ بِٱلْعُمْرَةِ إِلَى ٱلْحَجِّ فَمَا ٱسْتَيْسَرَ مِنَ ٱلْهَدْىِ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَٰثَةِ أَيَّامٍ فِى ٱلْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ تِلْكَ عَشَرَةٌ كَامِلَةٌ ذَٰلِكَ لِمَن لَّمْ يَكُنْ أَهْلُهُۥ حَاضِرِى ٱلْمَسْجِدِ ٱلْحَرَامِ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ

Perform Hajj and Umrah in a complete way, seeking only Allah’s pleasure. If you are prevented from completing them by illness or an enemy, then you should sacrifice what is easily available of sacrificial animals, such as camels, cows or sheep, before you take off your Iḥrām, and do not shave your heads or cut your hair until the sacrificial animals have reached their place. If you are prevented from entering the Sacred Sanctuary, then perform the sacrifice wherever you have stopped; yet if you can enter it, then do it on the Day of Sacrifice (10th of Dhū Al-Ḥijjah) or at least within the days of tashrīq (11, 12 and 13 of Dhū Al-Ḥijjah). Whoever among you is ill or has some problem with his hair or his head, like lice or something similar, whoever shaved his head for that reason, then that is not a problem; but they should instead fast for three days, or feed six poor people from the area of the Sanctuary, or sacrifice a sheep to be distributed among the poor of the Sanctuary. If you are living in times of peace, then whoever takes the opportunity to perform Umrah in the months of Hajj, enjoying in between those things that are not allowed when performing the pilgrimages, they should sacrifice whatever is easily available: a sheep, or a seventh of a camel or cow. If they are unable to make a sacrifice, then they must fast for three days during the days of Hajj to make up for it, and seven more days when they return home, making ten days all together. This practice of having a break between Umrah and Hajj and sacrificing an animal or fasting for those unable to make a sacrifice is only for people who do not live within or close to the Sanctuary of the Sacred Mosque. As for those who live within the Sanctuary or close to it, they do not do this, because they have no need to due to their constant being there and enjoying being able to make Umrah or Tawaf freely any other time of the year. Be mindful of Allah by following what He makes sacred law, and by respecting His limits, and know that Allah is firm in punishing those who go against what He instructs.

Perform Hajj and Umrah in a complete way, seeking only Allah’s pleasure. If you are prevented from completing them by illness or an enemy, then you should sacrifice what is easily available of sacrificial animals, such as camels, cows or sheep, before you take off your Iḥrām, and do not shave your heads or cut your hair until the sacrificial animals have reached their place. If you are prevented from entering the Sacred Sanctuary, then perform the sacrifice wherever you have stopped; yet if you can enter it, then do it on the Day of Sacrifice (10th of Dhū Al-Ḥijjah) or at least within the days of tashrīq (11, 12 and 13 of Dhū Al-Ḥijjah). Whoever among you is ill or has some problem with his hair or his head, like lice or something similar, whoever shaved his head for that reason, then that is not a problem; but they should instead fast for three days, or feed six poor people from the area of the Sanctuary, or sacrifice a sheep to be distributed among the poor of the Sanctuary. If you are living in times of peace, then whoever takes the opportunity to perform Umrah in the months of Hajj, enjoying in between those things that are not allowed when performing the pilgrimages, they should sacrifice whatever is easily available: a sheep, or a seventh of a camel or cow. If they are unable to make a sacrifice, then they must fast for three days during the days of Hajj to make up for it, and seven more days when they return home, making ten days all together. This practice of having a break between Umrah and Hajj and sacrificing an animal or fasting for those unable to make a sacrifice is only for people who do not live within or close to the Sanctuary of the Sacred Mosque. As for those who live within the Sanctuary or close to it, they do not do this, because they have no need to due to their constant being there and enjoying being able to make Umrah or Tawaf freely any other time of the year. Be mindful of Allah by following what He makes sacred law, and by respecting His limits, and know that Allah is firm in punishing those who go against what He instructs.

<p>Injunctions concerning Hajj and ` Umrah</p><p>In the series of injunctions appearing under the theme of 'righteousness' which has started from verse 177, the eleventh injunction relates to the Hajj. Since it is tied to Makkah al-Mukarramah and Ka'bah, the House of Allah, therefore, some relevant questions have been covered partly under the subject of Qiblah قبلہ from verse 125 to 128 of Surah al-Baqarah. They begin from وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً and end, at وَأَرِ‌نَا مَنَاسِكَنَا ، then, at the conclusion of the discussion on Qiblah, the injunction of Sa` y سَعِی between Said and Marwah has been taken up in verse 158, إِنَّ الصَّفَا وَالْمَرْ‌وَةَ as a corollary. Now, Verse 196 - 203, from وَأَتِمُّوا الْحَجَّ وَالْعُمْرَ‌ةَ to, the eight consecutive verses, present injunctions and questions about Hajj and ` Umrah.</p><p>The Hajj, with the strong consensus of the entire Muslim Ummah, is a pillar among the cardinal pillars of Islam and an important obligation. It has been clearly emphasised in the many verses of the Holy Qur'an and in numerous authentic ahadith.</p><p>According to the majority opinion, the Hajj became an obligation in the third year of Hijrah, that is, in the year the battle of Uhud was fought, through the verse وَلِلَّـهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ (and as a right of Allah, it is obligatory on the people to perform Hajj of the House) of Surah Al ` Imran آلِ عمران (Ibn Kathir). In this verse, conditions of the obligation of Hajj have been stated and a stern warning has been given to those who do not perform Hajj in spite of having the ability to do that.</p><p>Out of the eight verses before us, the first verse وَأَتِمُّوا الْحَجَّ وَالْعُمْرَ‌ةَ (And accomplish the Hajj, and the ` Umrah for Allah) was revealed, as agreed upon by the commentators, pertaining to the event of Hudaybiyyah حدیبیہ which took place in the year 7 A.H. This tells us that the purpose of the verse is not to declare the initial obligation of the Hajj; that has been stated already. Instead, the intention here is to convey some special injunctions governing Hajj and ` Umrah.</p><p>The Injunction about ` Umrah</p><p>However, Surah Al ` Imran which declares Hajj as an obligation restricts itself to Hajj alone; ` Umrah عمرہ is not mentioned there, while the present verse mentions ` Umrah, but does not state whether it is basically 'necessary' or 'obligatory'. It rather says that a person who begins Hajj or ` Umrah by going into Ihram, then, it becomes wajib or necessary for him to complete that, very much like voluntary prayers or fasting where the rule is that after one starts them, their completion becomes necessary. Therefore, we do not find out from this verse the answer to the question: Is ` Umrah wajib, or is it not? It simply tells us that once one starts it, it becomes wajib or necessary for him to complete it.</p><p>Ibn Kathir cites, with reference to al-Tirmidhi, Ahmad and al-Bayhaqi, a report from the blessed Companion Jabir that he asked the Holy Prophet ﷺ : 'Is ` Umrah wajib?' He said: 'Well, not wajib, but that you do it is better and merit worthy.' (According to al-Tirmidhi, this hadith is hasan sahih). This is why Imam Abu Hanifah, Imam Malik and others say that ` Umrah is not wajib, but a sunnah. Looking back at the statement in the present verse that completing Hajj and ` Umrah after one has gone into Ihram becomes wajib or necessary, we face the question as to what happens if, after entering into the state of Ihram, there comes up some sort of compulsion which -makes it impossible to complete the Hajj and ` Umrah. at has to be done in such cases has been clarified in the succeeding sentence which begins with "but if you are restricted."</p><p>Rules concerning Ihram احرام</p><p>As this verse pertains to the event of Hudaybiyyah where the Holy Prophet ﷺ and his Companions ؓ were in a state of Ihram and the disbelievers of Makkah had stopped them from entering Makkah and performing ` Umrah, thereupon came the injunction that the fidyah or ransom to get released from the Ihram is to offer the sacrifice of an animal, such as, a goat, cow or camel whichever is easy to get. After the sacrifice has been offered, Warn can be removed, but within the next sentence وَلَا تَحْلِقُوا رُ‌ءُوسَكُمْ : (And shave not your heads) it has also been pointed out that removing the Ihram, which is legally possible only after having shaved or close-trimmed the hair on the head, is not permissible until the sacrificial animal of the person in a state of Ihram reaches its destined spot and is actually slaughtered.</p><p>The expression 'reaching its place', according to Imam Abu Hanifah (رح) ، means that it should be taken into the sacred precincts of the Haram and slaughtered there. If one cannot do it personally, he can authorise someone else to do it on his behalf. The situation of being 'restricted' by an enemy is clearly mentioned in this verse. Imam Abu Hanifah (رح) and some other jurists are of the view that if somebody is unable to complete Hajj or ` Umrah (after wearing Ihram احرام ) because of sickness, he can also avail of the concession given by this verse, because the words if you are restricted' are so general that they include the restriction imposed by sickness also.</p><p>The manner in which the Holy Prophet ﷺ has practiced the instructions given in the Holy Verse is sufficient to disclose that although it is allowed in such an emergent situation to remove the Ihram after offering a sacrifice, yet it will remaih obligatory to perform the Hajj or the 'Umrah afresh as a qada' قضاء (whenever the circumstances allow to do so). That is why the Holy Prophet ﷺ and his Companions did perform the ` Umrah next year as a qada' قضاء for the ` Umrah missed by them at Hudaybiyyah.</p><p>In this verse, the shaving of the head has been indentified as the signal for removing the Ihram which proves that shaving the head (halq حلق) or trimming the hair qasr قصر) in a state of Ihram is forbidden. In view of this, the next injunction tells us the way out for one who faces a compelling need to shave his head in a state of Ihram.</p><p>Shaving in the state of Ihram احرام ?</p><p>In the text of the Holy Qur'an, it is said: فَمَن كَانَ مِنكُم مَّرِ‌يضًا أَوْ بِهِ أَذًى مِّن رَّ‌أْسِهِ that is, if one is forced to shave hair on the head, or any other part of the body, because of some ailment or irritating lice, one can do so in proportion to the need, but it has to be redeemed by giving fidyah فدیہ in the form of fasting, charity or sacrifice. The place for sacrifice is fixed; it has to be offered within the limits of Haram حرم . There is no such fixed place for fasting and charity; these obligations can be accomplished anywhere. The number of fasts and the amount of charity find no mention in the words of the Holy Qur'an, but in a hadith of Sahih al-Bukhari, the Holy Prophet ﷺ prescribed in a similar situation faced by the noble Companion Ka'b ibn ` Ujrah ؓ that he should fast for three days or give 1/2 sa' of wheat as charity to six needy persons. This 1/2 sa` comes to approximately 1.632 kilograms of wheat or its price in cash.</p><p>Combining Hajj and ` Umrah during Hajj months</p><p>Before the appearance of Islam, the Arabs in Jahiliyyah would not combine Hajj and ` Umrah during Hajj months, that is, after the advent of Shawwal. They thought it was a sin. Towards the end of this verse, their misconception was corrected by restricting the prohibition on combining Hajj and ` Umrah during the months of Hajj to only those who live within the limits of Miqat because it is not difficult for them to return for ` Umrah after the Hajj months. But, for those coming from outside the Miqat میقات limits, it was declared permissible because it is not easy for them to make a special trip exclusively for ` Umrah all the way from such distances. Miqat is one of the several stations appointed by Allah Almighty on every route leading to Makkah from all over the world and it has been made obligatory on everyone proceeding to Makkah to wear Ihram at this point to perform Hajj or ` Umrah. Going beyond this appointed place without Ihram is a sin. The verse لِمَن لَّمْ يَكُنْ أَهْلُهُ حَاضِرِ‌ي الْمَسْجِدِ الْحَرَ‌امِ means just this, that is, combining Hajj and ` Umrah is permissible only for a person whose family does not live within the environs of al-Masjid al-Haram, or in other words, within the limits of the appointed stations known as Miqat میقات .</p><p>However, those who combine the Hajj and ` Umrah during the Hajj months are obligated to demonstrate their gratefulness for having been allowed to combine two acts of ` Ibadah. This gratitude is expressed by offering a sacrifice, if one is capable of that. This sacrifice may be offered by slaughtering a goat, cow or camel whichever is easy. But, one who is financially incapable of doing so, he is obligated to fast for ten days, the first three within the Hajj days completing them by the ninth of Dhul-Hijjah, the rest of seven fasts he can complete after the Hajj at a place and time of his choice. He could do so while living in Makkah or when.he returns home. If a person fails to fast for three days during the Hajj days, for him, in the view of revered Companions, and Imam Abu Hanifah (رح) ، offering a sacrifice is mandatory. As soon as it is possible, he can have the sacrifice offered in the Haram through someone he knows (Jassas).</p><p>Al-Tamattu` التمتع and Al-Qirn القرن ; the two kinds of Hajj</p><p>Combining the Hajj and ` Urnrah during Hajj days takes two forms. The first method is to enter into Ihram for Hajj and ` Umrah both right from the Miqat. This is known as Al-Qirn القرن in the terminology of hadith. Under this method the release from the Ihram is tied with the release from the Ihram of Hajj. The pilgrim has to stay in a state of Ihram until the last day of Hajj. Under the second method it is possible to enter into Ihram exclusively for ` Umrah from a Miqat and after reaching Makkah al-Mukarramah, and performing the fixed rites of ` Umrah one can get out of the Ihram. After that, when getting ready to go to Mina on the eighth of Dhul-Hijjah, he should enter again into the Ihram of Hajj right within the Haram. This is technically known as Al-Tamattu`. Literally, the word Tamattu' covers both methods since it means to have the benefit of combining Hajj and ` Umrah both' which is equally applicable to both the methods detailed above. The words' فَمَن تَمَتَّعَ (Then, whoever avails of the advantage) in the present verse of the Holy Qur'an have been used in this general sense.</p><p>The warning against violation of rules</p><p>The verse 196 ends up with the words 'Fear Allah' which is a command to adopt Taqwa تقویٰ - a Qur'anic term which has no equivalent in the English language, and denotes the attitude of fearing and abstaining from doing anything against rules set by Allah Almighty. This command has been followed by a warning: وَاعْلَمُوا أَنَّ اللَّـهَ شَدِيدُ الْعِقَابِ (and be aware that Allah is severe at punishment) which means that anyone who knowingly acts against the injunctions revealed by Allah Almighty, for him the punishment of Allah is severe. The people who go in our days for Hajj or ` Umrah are widely negligent of this warning. To begin with, they do not make the necessary effort to find out the rules of Hajj and 'Umrah. Then a good many do not follow the rules strictly, even if they have the knowledge. Bad guides or careless fellow pilgrims sometimes make one miss the obligatory acts, let alone the sunnah and the proper etiquette of the pilgrimage. May Allah bless all of us with the ability to correct what we do.</p>

Injunctions concerning Hajj and ` UmrahIn the series of injunctions appearing under the theme of 'righteousness' which has started from verse 177, the eleventh injunction relates to the Hajj. Since it is tied to Makkah al-Mukarramah and Ka'bah, the House of Allah, therefore, some relevant questions have been covered partly under the subject of Qiblah قبلہ from verse 125 to 128 of Surah al-Baqarah. They begin from وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً and end, at وَأَرِ‌نَا مَنَاسِكَنَا ، then, at the conclusion of the discussion on Qiblah, the injunction of Sa` y سَعِی between Said and Marwah has been taken up in verse 158, إِنَّ الصَّفَا وَالْمَرْ‌وَةَ as a corollary. Now, Verse 196 - 203, from وَأَتِمُّوا الْحَجَّ وَالْعُمْرَ‌ةَ to, the eight consecutive verses, present injunctions and questions about Hajj and ` Umrah.The Hajj, with the strong consensus of the entire Muslim Ummah, is a pillar among the cardinal pillars of Islam and an important obligation. It has been clearly emphasised in the many verses of the Holy Qur'an and in numerous authentic ahadith.According to the majority opinion, the Hajj became an obligation in the third year of Hijrah, that is, in the year the battle of Uhud was fought, through the verse وَلِلَّـهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ (and as a right of Allah, it is obligatory on the people to perform Hajj of the House) of Surah Al ` Imran آلِ عمران (Ibn Kathir). In this verse, conditions of the obligation of Hajj have been stated and a stern warning has been given to those who do not perform Hajj in spite of having the ability to do that.Out of the eight verses before us, the first verse وَأَتِمُّوا الْحَجَّ وَالْعُمْرَ‌ةَ (And accomplish the Hajj, and the ` Umrah for Allah) was revealed, as agreed upon by the commentators, pertaining to the event of Hudaybiyyah حدیبیہ which took place in the year 7 A.H. This tells us that the purpose of the verse is not to declare the initial obligation of the Hajj; that has been stated already. Instead, the intention here is to convey some special injunctions governing Hajj and ` Umrah.The Injunction about ` UmrahHowever, Surah Al ` Imran which declares Hajj as an obligation restricts itself to Hajj alone; ` Umrah عمرہ is not mentioned there, while the present verse mentions ` Umrah, but does not state whether it is basically 'necessary' or 'obligatory'. It rather says that a person who begins Hajj or ` Umrah by going into Ihram, then, it becomes wajib or necessary for him to complete that, very much like voluntary prayers or fasting where the rule is that after one starts them, their completion becomes necessary. Therefore, we do not find out from this verse the answer to the question: Is ` Umrah wajib, or is it not? It simply tells us that once one starts it, it becomes wajib or necessary for him to complete it.Ibn Kathir cites, with reference to al-Tirmidhi, Ahmad and al-Bayhaqi, a report from the blessed Companion Jabir that he asked the Holy Prophet ﷺ : 'Is ` Umrah wajib?' He said: 'Well, not wajib, but that you do it is better and merit worthy.' (According to al-Tirmidhi, this hadith is hasan sahih). This is why Imam Abu Hanifah, Imam Malik and others say that ` Umrah is not wajib, but a sunnah. Looking back at the statement in the present verse that completing Hajj and ` Umrah after one has gone into Ihram becomes wajib or necessary, we face the question as to what happens if, after entering into the state of Ihram, there comes up some sort of compulsion which -makes it impossible to complete the Hajj and ` Umrah. at has to be done in such cases has been clarified in the succeeding sentence which begins with "but if you are restricted."Rules concerning Ihram احرامAs this verse pertains to the event of Hudaybiyyah where the Holy Prophet ﷺ and his Companions ؓ were in a state of Ihram and the disbelievers of Makkah had stopped them from entering Makkah and performing ` Umrah, thereupon came the injunction that the fidyah or ransom to get released from the Ihram is to offer the sacrifice of an animal, such as, a goat, cow or camel whichever is easy to get. After the sacrifice has been offered, Warn can be removed, but within the next sentence وَلَا تَحْلِقُوا رُ‌ءُوسَكُمْ : (And shave not your heads) it has also been pointed out that removing the Ihram, which is legally possible only after having shaved or close-trimmed the hair on the head, is not permissible until the sacrificial animal of the person in a state of Ihram reaches its destined spot and is actually slaughtered.The expression 'reaching its place', according to Imam Abu Hanifah (رح) ، means that it should be taken into the sacred precincts of the Haram and slaughtered there. If one cannot do it personally, he can authorise someone else to do it on his behalf. The situation of being 'restricted' by an enemy is clearly mentioned in this verse. Imam Abu Hanifah (رح) and some other jurists are of the view that if somebody is unable to complete Hajj or ` Umrah (after wearing Ihram احرام ) because of sickness, he can also avail of the concession given by this verse, because the words if you are restricted' are so general that they include the restriction imposed by sickness also.The manner in which the Holy Prophet ﷺ has practiced the instructions given in the Holy Verse is sufficient to disclose that although it is allowed in such an emergent situation to remove the Ihram after offering a sacrifice, yet it will remaih obligatory to perform the Hajj or the 'Umrah afresh as a qada' قضاء (whenever the circumstances allow to do so). That is why the Holy Prophet ﷺ and his Companions did perform the ` Umrah next year as a qada' قضاء for the ` Umrah missed by them at Hudaybiyyah.In this verse, the shaving of the head has been indentified as the signal for removing the Ihram which proves that shaving the head (halq حلق) or trimming the hair qasr قصر) in a state of Ihram is forbidden. In view of this, the next injunction tells us the way out for one who faces a compelling need to shave his head in a state of Ihram.Shaving in the state of Ihram احرام ?In the text of the Holy Qur'an, it is said: فَمَن كَانَ مِنكُم مَّرِ‌يضًا أَوْ بِهِ أَذًى مِّن رَّ‌أْسِهِ that is, if one is forced to shave hair on the head, or any other part of the body, because of some ailment or irritating lice, one can do so in proportion to the need, but it has to be redeemed by giving fidyah فدیہ in the form of fasting, charity or sacrifice. The place for sacrifice is fixed; it has to be offered within the limits of Haram حرم . There is no such fixed place for fasting and charity; these obligations can be accomplished anywhere. The number of fasts and the amount of charity find no mention in the words of the Holy Qur'an, but in a hadith of Sahih al-Bukhari, the Holy Prophet ﷺ prescribed in a similar situation faced by the noble Companion Ka'b ibn ` Ujrah ؓ that he should fast for three days or give 1/2 sa' of wheat as charity to six needy persons. This 1/2 sa` comes to approximately 1.632 kilograms of wheat or its price in cash.Combining Hajj and ` Umrah during Hajj monthsBefore the appearance of Islam, the Arabs in Jahiliyyah would not combine Hajj and ` Umrah during Hajj months, that is, after the advent of Shawwal. They thought it was a sin. Towards the end of this verse, their misconception was corrected by restricting the prohibition on combining Hajj and ` Umrah during the months of Hajj to only those who live within the limits of Miqat because it is not difficult for them to return for ` Umrah after the Hajj months. But, for those coming from outside the Miqat میقات limits, it was declared permissible because it is not easy for them to make a special trip exclusively for ` Umrah all the way from such distances. Miqat is one of the several stations appointed by Allah Almighty on every route leading to Makkah from all over the world and it has been made obligatory on everyone proceeding to Makkah to wear Ihram at this point to perform Hajj or ` Umrah. Going beyond this appointed place without Ihram is a sin. The verse لِمَن لَّمْ يَكُنْ أَهْلُهُ حَاضِرِ‌ي الْمَسْجِدِ الْحَرَ‌امِ means just this, that is, combining Hajj and ` Umrah is permissible only for a person whose family does not live within the environs of al-Masjid al-Haram, or in other words, within the limits of the appointed stations known as Miqat میقات .However, those who combine the Hajj and ` Umrah during the Hajj months are obligated to demonstrate their gratefulness for having been allowed to combine two acts of ` Ibadah. This gratitude is expressed by offering a sacrifice, if one is capable of that. This sacrifice may be offered by slaughtering a goat, cow or camel whichever is easy. But, one who is financially incapable of doing so, he is obligated to fast for ten days, the first three within the Hajj days completing them by the ninth of Dhul-Hijjah, the rest of seven fasts he can complete after the Hajj at a place and time of his choice. He could do so while living in Makkah or when.he returns home. If a person fails to fast for three days during the Hajj days, for him, in the view of revered Companions, and Imam Abu Hanifah (رح) ، offering a sacrifice is mandatory. As soon as it is possible, he can have the sacrifice offered in the Haram through someone he knows (Jassas).Al-Tamattu` التمتع and Al-Qirn القرن ; the two kinds of HajjCombining the Hajj and ` Urnrah during Hajj days takes two forms. The first method is to enter into Ihram for Hajj and ` Umrah both right from the Miqat. This is known as Al-Qirn القرن in the terminology of hadith. Under this method the release from the Ihram is tied with the release from the Ihram of Hajj. The pilgrim has to stay in a state of Ihram until the last day of Hajj. Under the second method it is possible to enter into Ihram exclusively for ` Umrah from a Miqat and after reaching Makkah al-Mukarramah, and performing the fixed rites of ` Umrah one can get out of the Ihram. After that, when getting ready to go to Mina on the eighth of Dhul-Hijjah, he should enter again into the Ihram of Hajj right within the Haram. This is technically known as Al-Tamattu`. Literally, the word Tamattu' covers both methods since it means to have the benefit of combining Hajj and ` Umrah both' which is equally applicable to both the methods detailed above. The words' فَمَن تَمَتَّعَ (Then, whoever avails of the advantage) in the present verse of the Holy Qur'an have been used in this general sense.The warning against violation of rulesThe verse 196 ends up with the words 'Fear Allah' which is a command to adopt Taqwa تقویٰ - a Qur'anic term which has no equivalent in the English language, and denotes the attitude of fearing and abstaining from doing anything against rules set by Allah Almighty. This command has been followed by a warning: وَاعْلَمُوا أَنَّ اللَّـهَ شَدِيدُ الْعِقَابِ (and be aware that Allah is severe at punishment) which means that anyone who knowingly acts against the injunctions revealed by Allah Almighty, for him the punishment of Allah is severe. The people who go in our days for Hajj or ` Umrah are widely negligent of this warning. To begin with, they do not make the necessary effort to find out the rules of Hajj and 'Umrah. Then a good many do not follow the rules strictly, even if they have the knowledge. Bad guides or careless fellow pilgrims sometimes make one miss the obligatory acts, let alone the sunnah and the proper etiquette of the pilgrimage. May Allah bless all of us with the ability to correct what we do.

<h2 class="title">The Command to complete Hajj and `Umrah</h2><p>After Allah mentioned the rulings for fasting and Jihad, he explained the rituals by commanding the Muslims to complete Hajj and `Umrah, meaning, to finish the rituals of Hajj and `Umrah after one starts them. This is why Allah said afterwards: </p><div class="text_uthmani arabic">فَإِنْ أُحْصِرْتُمْ</div><p>(But if you are prevented) meaning, if your way to the House is obstructed, and you are prevented from finishing it. This is why the scholars agree that starting the acts of Hajj and `Umrah requires one to finish them. As for Makhul, he said, "Complete, means to start them from the Miqat (areas the Prophet designated to assume Ihram from)." `Abdur-Razzaq said that Az-Zuhri said: "We were told that `Umar commented on: </p><div class="text_uthmani arabic">وَأَتِمُّواْ الْحَجَّ وَالْعُمْرَةَ لِلَّهِ</div><p>(And complete Hajj and `Umrah for Allah.) "Complete Hajj and `Umrah means performing each of them separately, and to perform `Umrah outside of the months of Hajj, for Allah the Exalted says: </p><div class="text_uthmani arabic">الْحَجُّ أَشْهُرٌ مَّعْلُومَـتٌ</div><p>(The Hajj (pilgrimage) is (in) the well-known (lunar year) months. )" </p><p>As-Suddi said, </p><div class="text_uthmani arabic">وَأَتِمُّواْ الْحَجَّ وَالْعُمْرَةَ لِلَّهِ</div><p>(And complete Hajj and `Umrah for Allah.) means, "Maintain the performance of Hajj and `Umrah." Ibn `Abbas was reported to have said, "Hajj is `Arafat, while `Umrah is Tawaf." Al-A`mash related that Ibrahim said that `Alqamah commented on Allah's statement: </p><div class="text_uthmani arabic">وَأَتِمُّواْ الْحَجَّ وَالْعُمْرَةَ لِلَّهِ</div><p>(And complete Hajj and `Umrah for Allah.) "Abdullah (Ibn Mas`ud) recited it this way: `Complete Hajj and `Umrah to the House, so that one does not exceed the area of the House during the `Umrah'." Ibrahim then said, "I mentioned this statement to Sa`id bin Jubayr and he said; `Ibn `Abbas also said that."' Sufyan reported that Ibrahim said that `Alqamah said (regarding the Ayah 2:196), "Perform the Hajj and `Umrah to the House." Ath-Thawri reported that Ibrahim read (the Ayah), "Perform the Hajj and `Umrah to the House." </p><h2 class="title">If One is prevented while in Route, He slaughters the Sacrifice, shaves his Head and ends Ihram</h2><p>Allah's statement: </p><div class="text_uthmani arabic">فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ</div><p>(But if you are prevented, sacrifice a Hady (animals for sacriface) such as you can afford,) was revealed in the sixth year of Hijrah, the year of the treaty of Al-Hudaybiyyah when the polytheists prevented Allah's Messenger from reaching the House. Allah revealed Surat Al-Fath (chapter 48 in the Qur'an) then, and allowed the Muslims to slaughter any Hady (animals for sacrifice) they had. They had seventy camels with them for that purpose. They were also permitted to shave their heads and end their Ihram. When the Prophet commanded them to shave their heads and end the state of Ihram, they did not obey him, as they were awaiting that order to be abrogated. When they saw that the Prophet went out after shaving his head, they imitated him. Some of them did not shave, but only shortened their hair. This is why the Prophet said: </p><div class="text_uthmani arabic">«رَحِمَ اللهُ الْمُحَلِّقِين»</div><p>(May Allah award His mercy to those who shaved.) </p><p>They said, "What about those who shortened the hair" He said in the third time, "And to those who shortened." Every seven among them shared one camel for their sacrifice. They were one thousand and four hundred Companions and were camping in the area of Al-Hudaybiyyah, outside the Sacred Area. It was also reported that they were within the boundaries of the Sacred Area. Allah knows best. </p><p>Being prevented from the House (Hasr) includes more than just being sick, fearing an enemy or getting lost on the way to Makkah. Imam Ahmad reported that Al-Hajjaj bin `Amr Al-Ansari said that he heard Allah's Messenger saying: </p><div class="text_uthmani arabic">«مَنْ كُسِرَ أَوْ عَرِجَ فَقَدْ حَلَّ وَعَلَيْهِ حَجَّةٌ أُخْرَى»</div><p>(Whoever suffered a broken bone or a limb, will have ended his Ihram and has to perform Hajj again.) He said, "I mentioned that to Ibn `Abbas and Abu Hurayrah and they both said, `He (Al-Hajjaj) has said the truth'." This Hadith is also reported in the Four Collections. In the version of Abu Dawud and Ibn Majah, the Prophet said, "Whoever limped, had a broken bone or became ill..." Ibn Abu Hatim also recorded it and said, "It was reported that Ibn Mas`ud, Ibn Az-Zubayr, `Alqamah, Sa`id bin Musayyib, `Urwah bin Az-Zubayr, Mujahid, An-Nakha`i, `Ata' and Muqatil bin Hayyan said that being prevented (Hasr) entails an enemy, an illness or a fracture." Ath-Thawri also said, "Being prevented entails everything that harms the person." </p><p>It is reported in the Two Sahihs that `A'ishah said that Allah's Messenger went to Duba`ah bint Az-Zubayr bin `Abdul-Muttalib who said, "O Messenger of Allah! I intend to perform Hajj but I am ill." He said, "Perform Hajj and make the condition: `My place is where You prevent (or halt) me." Muslim recorded similarly from Ibn `Abbas. So saying such a condition for Hajj is allowed is based on this Hadith. </p><p>Allah's statement: </p><div class="text_uthmani arabic">فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ</div><p>(...sacrifice a Hady such as you can afford) includes a sheep also, as Imam Malik reported that `Ali bin Abu Talib used to say. Ibn `Abbas said, "The Hady includes eight types of animals: camels, cows, goats and sheep." `Abdur-Razzaq reported that Ibn `Abbas said about what Allah said: </p><div class="text_uthmani arabic">فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ</div><p>(...sacrifice a Hady such as you can afford) </p><p>"As much as one could afford." Al-`Awfi said that Ibn `Abbas said, "If one can afford it, then camels, otherwise cows, or sheep." Hisham bin `Urwah quoted his father: </p><div class="text_uthmani arabic">فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ</div><p>(...sacrifice a Hady (animal, i.e., a sheep, a cow, or a camel) such as you can afford) `Depending on the price.' </p><p>The proof that sacrificing only a sheep is allowed in the case of being prevented from continuing the rites, is that Allah has required sacrificing whatever is available as a Hady, and the Hady is any type of cattle; be it camels, cows or sheep. This is the opinion of Ibn `Abbas the cousin of Allah's Messenger and the scholar of Tafsir. It is reported in the Two Sahihs that `A'ishah, the Mother of the believers, said, "The Prophet once offered some sheep as Hady." </p><p>Allah's statement: </p><div class="text_uthmani arabic">وَلاَ تَحْلِقُواْ رُءُوسَكُمْ حَتَّى يَبْلُغَ الْهَدْىُ مَحِلَّهُ</div><p>(...and do not shave your heads until the Hady reaches the place of sacrifice.) is a continuation of His statement: </p><div class="text_uthmani arabic">وَأَتِمُّواْ الْحَجَّ وَالْعُمْرَةَ لِلَّهِ</div><p>(And complete, the Hajj and `Umrah for Allah.) and is not dependent upon: </p><div class="text_uthmani arabic">فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ</div><p>(But if you are prevented, then sacrifice a Hady) as Ibn Jarir has erroneously claimed. When the Prophet and his Companions were prevented from entering the Sacred House during the Al-Hudaybiyyah year by the polytheists from Quraysh, they shaved their heads and sacrificed their Hady outside the Haram (Sacred) area. In normal circumstances, and when one can safely reach the House, he is not allowed to shave his head until: </p><div class="text_uthmani arabic">حَتَّى يَبْلُغَ الْهَدْىُ مَحِلَّهُ</div><p>(.. .and do not shave your heads until the Hady reaches the place of sacrifice.) and then he ends the rituals of Hajj or `Umrah, or both if he had assumed Ihram for both. It is recorded in the Two Sahihs that Hafsah said, "O Allah's Messenger! What is wrong with the people, they have finished their Ihram for `Umrah but you have not" The Prophet said, </p><div class="text_uthmani arabic">«إنِّي لَبَّدْتُ رَأْسِي وَقَلَّدْتُ هَدْيِي، فَلَا أَحِلُّ حَتَّى أَنْحَر»</div><p>(I matted my hair and I have garlanded my Hady (animals for sacrifice), so I will not finish my Ihram till I offer the sacrifice.) </p><h2 class="title">Whoever shaved his Head during Ihram, will have to pay the Fidyah</h2><p>Allah said: </p><div class="text_uthmani arabic">فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ بِهِ أَذًى مِّن رَّأْسِهِ فَفِدْيَةٌ مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ</div><p>(And whosoever of you is ill or has an ailment on his scalp (necessitating shaving), he must pay a Fidyah.) </p><p>Al-Bukhari reported that `Abdur-Rahman bin Asbahani said that he heard `Abdullah bin Ma`qil saying that he sat with Ka`b bin `Ujrah in the mosque of Kufah (in Iraq). He then asked him about the Fidyah of the fasting. Ka`b said, "This was revealed concerning my case especially, but it is also for you in general. I was carried to Allah's Messenger and the lice were falling in great numbers on my face. The Prophet said: </p><div class="text_uthmani arabic">«مَا كُنْتُ أُرَى أَنَّ الْجَهْدَ بلَغَ بكَ هذَا، أمَا تَجِدُ شَاة»</div><p>؟ قُلْتُ: لَا </p><p>(I never thought that your ailment (or struggle) had reached to such an extent as I see. Can you afford a sheep (for sacrifice)' I replied in the negative.) He then said: </p><div class="text_uthmani arabic">«صُمْ ثَلَاثَةَ أَيَّامٍ أَوْ أَطْعِمْ سِتَّةَ مَسَاكِينَ، لِكُلِّ مِسْكِينٍ نِصْفُ صَاعٍ مِنْ طَعَامٍ، وَاحْلِقْ رَأْسَك»</div><p>(Fast for three days or feed six poor persons, each with half a Sa` of food (1 Sa` = 3 kilograms approx.) and shave your head.) </p><p>So this is a general judgement derived from a specific case. </p><p>Imam Ahmad recorded that Ka`b bin `Ujrah said, "Allah's Messenger came by while I was igniting the fire under a pot and while the lice were falling down my head or my eyelids. He said: </p><div class="text_uthmani arabic">«يُؤْذِيكَ هَوَامُّ رَأْسِك»</div><p>؟ قُلْتُ: نَعَمْ </p><p>(Do these lice in your head bother you) I said, `Yes.' He said: </p><div class="text_uthmani arabic">«فَاحْلِقْهُ، وَصُمْ ثَلَاثَةَ أَيَّامٍ، أَوْ أَطْعِمْ سِتَّةَ مَسَاكِينَ، أَوِ انْسُكْ نَسِيكَة»</div><p>(Shave it, then fast three days, or feed six poor people, or sacrifice an animal.) </p><p>Ayyub (one of the narrators of the Hadith) commented, "I do not know which alternative was stated first." The wording of the Qur'an begins with the easiest then the more difficult options: "Pay a Fidyah of fasting (three days), feeding (six poor persons) or sacrificing (an animal)." Meanwhile, the Prophet advised Ka`b with the more rewarding option first, that is, sacrificing a sheep, then feeding six poor persons, then fasting three days. Each Text is suitable in its place and context, all the thanks and praises are due to Allah. </p><h2 class="title">Tamattu` during Hajj</h2><p>Allah said: </p><div class="text_uthmani arabic">فَإِذَآ أَمِنتُمْ فَمَن تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ</div><p>(Then if you are in safety and whosoever performs the `Umrah (in the months of Hajj), before (performing) the Hajj, he must slaughter a Hady such as he can afford,) </p><p>That is, when you are able to complete the rites, so whoever among you connects his `Umrah with Hajj having the same Ihram for both, or, first assuming Ihram for `Umrah, and then assuming Ihram for Hajj when finished the `Umrah, this is the more specific type of Tamattu` which is well-known among the discussion of the scholars whereas in general there are two types of Tamattu`, as the authentic Hadiths prove, since among the narrators are those who said, "Allah's Messenger performed Tamattu`, and others who said, "Qarin" but there is no difference between them over the Hady. </p><p>So Allah said, </p><div class="text_uthmani arabic">فَإِذَآ أَمِنتُمْ فَمَن تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ</div><p>(Then if you are in safety and whosoever performs the `Umrah (in the months of Hajj), before (performing) the Hajj (i.e., Hajj At-Tamattu` and Al-Qiran), he must slaughter a Hady such as he can afford,) means let him sacrifice whatever Hady is available to him, the least of which is a sheep. One is also allowed to sacrifice a cow because the Prophet slaughtered cows on behalf of his wives. Al-Awza`i reported that Abu Hurayrah narrated that Allah's Messenger slaughtered cows on behalf of his wives when they were performing Tamattu`. This was reported by Abu Bakr bin Marduwyah. </p><p>This last Hadith proves that Tamattu` is legislated. It is reported in the Two Sahihs that `Imran bin Husayn said, "We performed Hajj At-Tamattu` in the lifetime of Allah's Messenger and then the Qur'an was revealed (regarding Hajj At-Tamattu`). Nothing was revealed to forbid it, nor did he (the Prophet ) forbid it until he died. And somebody said what he wished (regarding Hajj At-Tamattu`) according to his own opinion." Al-Bukhari said that `Imran was talking about `Umar. It is reported in an authentic narration that `Umar used to discourage the people from performing Tamattu`. He used to say, "If we refer to Allah's Book, we should complete it," meaning: </p><div class="text_uthmani arabic">فَمَن تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ</div><p>(...whosoever performs the `Umrah (in the months of Hajj), before (performing) the Hajj, he must slaughter a Hady such as he can afford,) </p><p>However `Umar did not say that Tamattu` is unlawful. He only prevented them so that the people would increase their trips to the House for Hajj (during the months of Hajj) and `Umrah (throughout the year), as he himself has stated. </p><h2 class="title">Whoever performs Tamattu` should fast Ten Days if He does not have a Hady</h2><p>Allah said: </p><div class="text_uthmani arabic">فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَـثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ تِلْكَ عَشَرَةٌ كَامِلَةٌ</div><p>(...but if he cannot (afford it), he should fast three days during the Hajj and seven days after his return (to his home), making ten days in all.) </p><p>This Ayah means: "Those who do not find a Hady, let them fast three days during the Hajj season." Al-`Awfi said that Ibn `Abbas said, "If one does not have a Hady, he should fast three days during Hajj, before `Arafah day. If the day of `Arafah was the third day, then his fast is complete. He should also fast seven days when he gets back home." Abu Ishaq reported from Wabarah from Ibn `Umar who said, "One fasts one day before the day of Tarwiyah, the day of Tarwiyah (eighth day of Dhul-Hijjah) and then `Arafah day (the ninth day of the month of Dhul-Hijjah)." The same statement was reported by Ja`far bin Muhammad from his father from `Ali. </p><p>If one did not fast these three days or at least some of them before `Id day (the tenth day of Dhul-Hijjah), he is allowed to fast during the Tashriq days (11-12-13th day of Dhul-Hijjah). `A'ishah and Ibn `Umar said, "Fasting the days of Tashriq was only allowed for those who did not find the Hady," as Al-Bukhari has reported. Sufyan related that Ja`far bin Muhammad narrated that his father said that `Ali said, "Whoever did not fast the three days during the Hajj, should fast them during the days of Tashriq." This is also the position taken by `Ubayd bin `Umayr Al-Laythi, `Ikrimah, Al-Hasan Al-Basri and `Urwah bin Az-Zubayr, referring to the general meaning of Allah's statement: </p><div class="text_uthmani arabic">فَصِيَامُ ثَلَـثَةِ أَيَّامٍ فِي الْحَجِّ</div><p>(...fast three days during the Hajj...) </p><p>As for what Muslim reported that Qutaybah Al-Hudhali said that Allah's Messenger said: </p><div class="text_uthmani arabic">«أَيَّامُ التَّشْرِيقِ أَيَّامُ أَكْلٍ وَشُرْبٍ، وَذِكْرِ اللهِ عَزَّ وَجَل»</div><p>(The days of Tashriq are days of eating and drinking and remembering Allah the Exalted.) </p><p>This narration is general in meaning while what `A'ishah and Ibn `Umar narrated is specific. </p><p>Allah said: </p><div class="text_uthmani arabic">وَسَبْعَةٍ إِذَا رَجَعْتُمْ</div><p>(...and seven days after his return.) </p><p>There are two opinions regarding the meaning of this Ayah. First, it means `when you return to the camping areas'. The second, upon going back home. `Abdur-Razzaq reported that Salim narrated that he heard Ibn `Umar saying: </p><div class="text_uthmani arabic">فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَـثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ</div><p>"(...but if he cannot (afford it), he should fast three days during the Hajj and seven days after his return,) means when he goes back to his family. " The same opinion was reported from Sa`id bin Jubayr, Abu Al-`Aliyah, Mujahid, `Ata', `Ikrimah, Al-Hasan, Qatadah, Imam Az-Zuhri and Ar-Rabi` bin Anas. </p><p>Al-Bukhari reported that Salim bin `Abdullah narrated that Ibn `Umar said, "During the Farewell Hajj of Allah's Messenger , he performed Tamattu` with `Umrah and Hajj. He drove a Hady along with him from Dhul-Hulayfah. Allah's Messenger started by assuming Ihram for `Umrah, and then for Hajj. And the people, too, performed the `Umrah and Hajj along with the Prophet . Some of them brought the Hady and drove it along with them, while the others did not. So, when the Prophet arrived at Makkah, he said to the people: </p><div class="text_uthmani arabic">«مَنْ كَانَ مِنْكُم أَهْدَى فَإِنَّهُ لَا يَحِلُّ مِنْ شَيْءٍ حَرُمَ مِنْهُ حَتَّى يَقْضِيَ حَجَّهُ، وَمَنْ لَمْ يَكُنْ مِنْكُمْ أَهْدَى فَلْيَطُفْ بالْبَيْتِ وبالصَّفَا وَالْمَرْوَةِ وَلْيُقَصِّرْ وَلْيَحْلِلْ، ثُمَّ لْيُهِلَّ بِالْحَجِّ، فَمَنْ لَمْ يجَدْ هَدْيًا فَلْيَصُمْ ثَلَاثَةَ أَيَّامٍ فِي الْحَجِّ، وَسَبْعةً إِذَا رَجَعَ إِلى أَهْلِه»</div><p>(Whoever among you has driven the Hady, should not finish his Ihram till he completes his Hajj. And whoever among you has not (driven) the Hady with him, he should perform Tawaf of the Ka`bah and between As-Safa and Al-Marwah. Then, he should shave or cut his hair short and finish his Ihram, and should later assume Ihram for Hajj; but he must offer a Hady (sacrifice). And if anyone cannot afford a Hady, he should fast for three days during the Hajj and seven days when he returns home.) </p><p>He then mentioned the rest of the Hadith, which is reported in the Two Sahihs. </p><p>Allah said: </p><div class="text_uthmani arabic">تِلْكَ عَشَرَةٌ كَامِلَةٌ</div><p>(...making ten days in all.) to emphasize the ruling we mentioned above. This method is common in the Arabic language, for they would say, `I have seen with my eyes, heard with my ears and written with my hand,' to emphasize such facts. Similarly, Allah said: </p><div class="text_uthmani arabic">وَلاَ طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ</div><p>(...nor a bird that flies with its two wings) (6:38) and: </p><div class="text_uthmani arabic">وَلاَ تَخُطُّهُ بِيَمِينِكَ</div><p>(...nor did you write any book (whatsoever) with your right hand) (29:48) and: </p><div class="text_uthmani arabic">وَوَعَدْنَا مُوسَى ثَلَـثِينَ لَيْلَةً وَأَتْمَمْنَاهَا بِعَشْرٍ فَتَمَّ مِيقَـتُ رَبِّهِ أَرْبَعِينَ لَيْلَةً</div><p>(And We appointed for Musa thirty nights and added (to the period) ten (more), and he completed the term, appointed by his Lord, of forty nights.) (7:142) </p><p>It was also said that the meaning of "ten days in all" emphasizes the order to fast for ten days, not less than that. </p><h2 class="title">The Residents of Makkah do not perform Tamattu</h2><p>Allah said: </p><div class="text_uthmani arabic">ذَلِكَ لِمَن لَّمْ يَكُنْ أَهْلُهُ حَاضِرِى الْمَسْجِدِ الْحَرَامِ</div><p>(This is for him whose family is not present at Al-Masjid Al-Haram (i.e., non-resident of Makkah).) This Ayah concerns the residents of the area of the Haram, for they do not perform Tamattu`. `Abdur-Razzaq reported that Tawus said, "Tamattu` is for the people, those whose families are not residing in the Haram area (Makkah), not for the residents of Makkah. Hence Allah's Statement: </p><div class="text_uthmani arabic">ذَلِكَ لِمَن لَّمْ يَكُنْ أَهْلُهُ حَاضِرِى الْمَسْجِدِ الْحَرَامِ</div><p>(This is for him whose family is not present at Al-Masjid Al-Haram (i.e., non-resident of Makkah).) </p><p>`Abdur-Razzaq then said, "I was also told that Ibn `Abbas said similar to Tawus." Allah said: </p><div class="text_uthmani arabic">وَاتَّقُواْ اللَّهَ</div><p>(...and fear Allah) meaning, in what He has commanded you and what He prohibited for you. He then said: </p><div class="text_uthmani arabic">وَاعْلَمُواْ أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ</div><p>(...and know that Allah is severe in punishment) for those who defy His command and commit what He has prohibited. </p>

The Command to complete Hajj and `UmrahAfter Allah mentioned the rulings for fasting and Jihad, he explained the rituals by commanding the Muslims to complete Hajj and `Umrah, meaning, to finish the rituals of Hajj and `Umrah after one starts them. This is why Allah said afterwards: فَإِنْ أُحْصِرْتُمْ(But if you are prevented) meaning, if your way to the House is obstructed, and you are prevented from finishing it. This is why the scholars agree that starting the acts of Hajj and `Umrah requires one to finish them. As for Makhul, he said, "Complete, means to start them from the Miqat (areas the Prophet designated to assume Ihram from)." `Abdur-Razzaq said that Az-Zuhri said: "We were told that `Umar commented on: وَأَتِمُّواْ الْحَجَّ وَالْعُمْرَةَ لِلَّهِ(And complete Hajj and `Umrah for Allah.) "Complete Hajj and `Umrah means performing each of them separately, and to perform `Umrah outside of the months of Hajj, for Allah the Exalted says: الْحَجُّ أَشْهُرٌ مَّعْلُومَـتٌ(The Hajj (pilgrimage) is (in) the well-known (lunar year) months. )" As-Suddi said, وَأَتِمُّواْ الْحَجَّ وَالْعُمْرَةَ لِلَّهِ(And complete Hajj and `Umrah for Allah.) means, "Maintain the performance of Hajj and `Umrah." Ibn `Abbas was reported to have said, "Hajj is `Arafat, while `Umrah is Tawaf." Al-A`mash related that Ibrahim said that `Alqamah commented on Allah's statement: وَأَتِمُّواْ الْحَجَّ وَالْعُمْرَةَ لِلَّهِ(And complete Hajj and `Umrah for Allah.) "Abdullah (Ibn Mas`ud) recited it this way: `Complete Hajj and `Umrah to the House, so that one does not exceed the area of the House during the `Umrah'." Ibrahim then said, "I mentioned this statement to Sa`id bin Jubayr and he said; `Ibn `Abbas also said that."' Sufyan reported that Ibrahim said that `Alqamah said (regarding the Ayah 2:196), "Perform the Hajj and `Umrah to the House." Ath-Thawri reported that Ibrahim read (the Ayah), "Perform the Hajj and `Umrah to the House." If One is prevented while in Route, He slaughters the Sacrifice, shaves his Head and ends IhramAllah's statement: فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ(But if you are prevented, sacrifice a Hady (animals for sacriface) such as you can afford,) was revealed in the sixth year of Hijrah, the year of the treaty of Al-Hudaybiyyah when the polytheists prevented Allah's Messenger from reaching the House. Allah revealed Surat Al-Fath (chapter 48 in the Qur'an) then, and allowed the Muslims to slaughter any Hady (animals for sacrifice) they had. They had seventy camels with them for that purpose. They were also permitted to shave their heads and end their Ihram. When the Prophet commanded them to shave their heads and end the state of Ihram, they did not obey him, as they were awaiting that order to be abrogated. When they saw that the Prophet went out after shaving his head, they imitated him. Some of them did not shave, but only shortened their hair. This is why the Prophet said: «رَحِمَ اللهُ الْمُحَلِّقِين»(May Allah award His mercy to those who shaved.) They said, "What about those who shortened the hair" He said in the third time, "And to those who shortened." Every seven among them shared one camel for their sacrifice. They were one thousand and four hundred Companions and were camping in the area of Al-Hudaybiyyah, outside the Sacred Area. It was also reported that they were within the boundaries of the Sacred Area. Allah knows best. Being prevented from the House (Hasr) includes more than just being sick, fearing an enemy or getting lost on the way to Makkah. Imam Ahmad reported that Al-Hajjaj bin `Amr Al-Ansari said that he heard Allah's Messenger saying: «مَنْ كُسِرَ أَوْ عَرِجَ فَقَدْ حَلَّ وَعَلَيْهِ حَجَّةٌ أُخْرَى»(Whoever suffered a broken bone or a limb, will have ended his Ihram and has to perform Hajj again.) He said, "I mentioned that to Ibn `Abbas and Abu Hurayrah and they both said, `He (Al-Hajjaj) has said the truth'." This Hadith is also reported in the Four Collections. In the version of Abu Dawud and Ibn Majah, the Prophet said, "Whoever limped, had a broken bone or became ill..." Ibn Abu Hatim also recorded it and said, "It was reported that Ibn Mas`ud, Ibn Az-Zubayr, `Alqamah, Sa`id bin Musayyib, `Urwah bin Az-Zubayr, Mujahid, An-Nakha`i, `Ata' and Muqatil bin Hayyan said that being prevented (Hasr) entails an enemy, an illness or a fracture." Ath-Thawri also said, "Being prevented entails everything that harms the person." It is reported in the Two Sahihs that `A'ishah said that Allah's Messenger went to Duba`ah bint Az-Zubayr bin `Abdul-Muttalib who said, "O Messenger of Allah! I intend to perform Hajj but I am ill." He said, "Perform Hajj and make the condition: `My place is where You prevent (or halt) me." Muslim recorded similarly from Ibn `Abbas. So saying such a condition for Hajj is allowed is based on this Hadith. Allah's statement: فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ(...sacrifice a Hady such as you can afford) includes a sheep also, as Imam Malik reported that `Ali bin Abu Talib used to say. Ibn `Abbas said, "The Hady includes eight types of animals: camels, cows, goats and sheep." `Abdur-Razzaq reported that Ibn `Abbas said about what Allah said: فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ(...sacrifice a Hady such as you can afford) "As much as one could afford." Al-`Awfi said that Ibn `Abbas said, "If one can afford it, then camels, otherwise cows, or sheep." Hisham bin `Urwah quoted his father: فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ(...sacrifice a Hady (animal, i.e., a sheep, a cow, or a camel) such as you can afford) `Depending on the price.' The proof that sacrificing only a sheep is allowed in the case of being prevented from continuing the rites, is that Allah has required sacrificing whatever is available as a Hady, and the Hady is any type of cattle; be it camels, cows or sheep. This is the opinion of Ibn `Abbas the cousin of Allah's Messenger and the scholar of Tafsir. It is reported in the Two Sahihs that `A'ishah, the Mother of the believers, said, "The Prophet once offered some sheep as Hady." Allah's statement: وَلاَ تَحْلِقُواْ رُءُوسَكُمْ حَتَّى يَبْلُغَ الْهَدْىُ مَحِلَّهُ(...and do not shave your heads until the Hady reaches the place of sacrifice.) is a continuation of His statement: وَأَتِمُّواْ الْحَجَّ وَالْعُمْرَةَ لِلَّهِ(And complete, the Hajj and `Umrah for Allah.) and is not dependent upon: فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ(But if you are prevented, then sacrifice a Hady) as Ibn Jarir has erroneously claimed. When the Prophet and his Companions were prevented from entering the Sacred House during the Al-Hudaybiyyah year by the polytheists from Quraysh, they shaved their heads and sacrificed their Hady outside the Haram (Sacred) area. In normal circumstances, and when one can safely reach the House, he is not allowed to shave his head until: حَتَّى يَبْلُغَ الْهَدْىُ مَحِلَّهُ(.. .and do not shave your heads until the Hady reaches the place of sacrifice.) and then he ends the rituals of Hajj or `Umrah, or both if he had assumed Ihram for both. It is recorded in the Two Sahihs that Hafsah said, "O Allah's Messenger! What is wrong with the people, they have finished their Ihram for `Umrah but you have not" The Prophet said, «إنِّي لَبَّدْتُ رَأْسِي وَقَلَّدْتُ هَدْيِي، فَلَا أَحِلُّ حَتَّى أَنْحَر»(I matted my hair and I have garlanded my Hady (animals for sacrifice), so I will not finish my Ihram till I offer the sacrifice.) Whoever shaved his Head during Ihram, will have to pay the FidyahAllah said: فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ بِهِ أَذًى مِّن رَّأْسِهِ فَفِدْيَةٌ مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ(And whosoever of you is ill or has an ailment on his scalp (necessitating shaving), he must pay a Fidyah.) Al-Bukhari reported that `Abdur-Rahman bin Asbahani said that he heard `Abdullah bin Ma`qil saying that he sat with Ka`b bin `Ujrah in the mosque of Kufah (in Iraq). He then asked him about the Fidyah of the fasting. Ka`b said, "This was revealed concerning my case especially, but it is also for you in general. I was carried to Allah's Messenger and the lice were falling in great numbers on my face. The Prophet said: «مَا كُنْتُ أُرَى أَنَّ الْجَهْدَ بلَغَ بكَ هذَا، أمَا تَجِدُ شَاة»؟ قُلْتُ: لَا (I never thought that your ailment (or struggle) had reached to such an extent as I see. Can you afford a sheep (for sacrifice)' I replied in the negative.) He then said: «صُمْ ثَلَاثَةَ أَيَّامٍ أَوْ أَطْعِمْ سِتَّةَ مَسَاكِينَ، لِكُلِّ مِسْكِينٍ نِصْفُ صَاعٍ مِنْ طَعَامٍ، وَاحْلِقْ رَأْسَك»(Fast for three days or feed six poor persons, each with half a Sa` of food (1 Sa` = 3 kilograms approx.) and shave your head.) So this is a general judgement derived from a specific case. Imam Ahmad recorded that Ka`b bin `Ujrah said, "Allah's Messenger came by while I was igniting the fire under a pot and while the lice were falling down my head or my eyelids. He said: «يُؤْذِيكَ هَوَامُّ رَأْسِك»؟ قُلْتُ: نَعَمْ (Do these lice in your head bother you) I said, `Yes.' He said: «فَاحْلِقْهُ، وَصُمْ ثَلَاثَةَ أَيَّامٍ، أَوْ أَطْعِمْ سِتَّةَ مَسَاكِينَ، أَوِ انْسُكْ نَسِيكَة»(Shave it, then fast three days, or feed six poor people, or sacrifice an animal.) Ayyub (one of the narrators of the Hadith) commented, "I do not know which alternative was stated first." The wording of the Qur'an begins with the easiest then the more difficult options: "Pay a Fidyah of fasting (three days), feeding (six poor persons) or sacrificing (an animal)." Meanwhile, the Prophet advised Ka`b with the more rewarding option first, that is, sacrificing a sheep, then feeding six poor persons, then fasting three days. Each Text is suitable in its place and context, all the thanks and praises are due to Allah. Tamattu` during HajjAllah said: فَإِذَآ أَمِنتُمْ فَمَن تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ(Then if you are in safety and whosoever performs the `Umrah (in the months of Hajj), before (performing) the Hajj, he must slaughter a Hady such as he can afford,) That is, when you are able to complete the rites, so whoever among you connects his `Umrah with Hajj having the same Ihram for both, or, first assuming Ihram for `Umrah, and then assuming Ihram for Hajj when finished the `Umrah, this is the more specific type of Tamattu` which is well-known among the discussion of the scholars whereas in general there are two types of Tamattu`, as the authentic Hadiths prove, since among the narrators are those who said, "Allah's Messenger performed Tamattu`, and others who said, "Qarin" but there is no difference between them over the Hady. So Allah said, فَإِذَآ أَمِنتُمْ فَمَن تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ(Then if you are in safety and whosoever performs the `Umrah (in the months of Hajj), before (performing) the Hajj (i.e., Hajj At-Tamattu` and Al-Qiran), he must slaughter a Hady such as he can afford,) means let him sacrifice whatever Hady is available to him, the least of which is a sheep. One is also allowed to sacrifice a cow because the Prophet slaughtered cows on behalf of his wives. Al-Awza`i reported that Abu Hurayrah narrated that Allah's Messenger slaughtered cows on behalf of his wives when they were performing Tamattu`. This was reported by Abu Bakr bin Marduwyah. This last Hadith proves that Tamattu` is legislated. It is reported in the Two Sahihs that `Imran bin Husayn said, "We performed Hajj At-Tamattu` in the lifetime of Allah's Messenger and then the Qur'an was revealed (regarding Hajj At-Tamattu`). Nothing was revealed to forbid it, nor did he (the Prophet ) forbid it until he died. And somebody said what he wished (regarding Hajj At-Tamattu`) according to his own opinion." Al-Bukhari said that `Imran was talking about `Umar. It is reported in an authentic narration that `Umar used to discourage the people from performing Tamattu`. He used to say, "If we refer to Allah's Book, we should complete it," meaning: فَمَن تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْىِ(...whosoever performs the `Umrah (in the months of Hajj), before (performing) the Hajj, he must slaughter a Hady such as he can afford,) However `Umar did not say that Tamattu` is unlawful. He only prevented them so that the people would increase their trips to the House for Hajj (during the months of Hajj) and `Umrah (throughout the year), as he himself has stated. Whoever performs Tamattu` should fast Ten Days if He does not have a HadyAllah said: فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَـثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ تِلْكَ عَشَرَةٌ كَامِلَةٌ(...but if he cannot (afford it), he should fast three days during the Hajj and seven days after his return (to his home), making ten days in all.) This Ayah means: "Those who do not find a Hady, let them fast three days during the Hajj season." Al-`Awfi said that Ibn `Abbas said, "If one does not have a Hady, he should fast three days during Hajj, before `Arafah day. If the day of `Arafah was the third day, then his fast is complete. He should also fast seven days when he gets back home." Abu Ishaq reported from Wabarah from Ibn `Umar who said, "One fasts one day before the day of Tarwiyah, the day of Tarwiyah (eighth day of Dhul-Hijjah) and then `Arafah day (the ninth day of the month of Dhul-Hijjah)." The same statement was reported by Ja`far bin Muhammad from his father from `Ali. If one did not fast these three days or at least some of them before `Id day (the tenth day of Dhul-Hijjah), he is allowed to fast during the Tashriq days (11-12-13th day of Dhul-Hijjah). `A'ishah and Ibn `Umar said, "Fasting the days of Tashriq was only allowed for those who did not find the Hady," as Al-Bukhari has reported. Sufyan related that Ja`far bin Muhammad narrated that his father said that `Ali said, "Whoever did not fast the three days during the Hajj, should fast them during the days of Tashriq." This is also the position taken by `Ubayd bin `Umayr Al-Laythi, `Ikrimah, Al-Hasan Al-Basri and `Urwah bin Az-Zubayr, referring to the general meaning of Allah's statement: فَصِيَامُ ثَلَـثَةِ أَيَّامٍ فِي الْحَجِّ(...fast three days during the Hajj...) As for what Muslim reported that Qutaybah Al-Hudhali said that Allah's Messenger said: «أَيَّامُ التَّشْرِيقِ أَيَّامُ أَكْلٍ وَشُرْبٍ، وَذِكْرِ اللهِ عَزَّ وَجَل»(The days of Tashriq are days of eating and drinking and remembering Allah the Exalted.) This narration is general in meaning while what `A'ishah and Ibn `Umar narrated is specific. Allah said: وَسَبْعَةٍ إِذَا رَجَعْتُمْ(...and seven days after his return.) There are two opinions regarding the meaning of this Ayah. First, it means `when you return to the camping areas'. The second, upon going back home. `Abdur-Razzaq reported that Salim narrated that he heard Ibn `Umar saying: فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَـثَةِ أَيَّامٍ فِي الْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ"(...but if he cannot (afford it), he should fast three days during the Hajj and seven days after his return,) means when he goes back to his family. " The same opinion was reported from Sa`id bin Jubayr, Abu Al-`Aliyah, Mujahid, `Ata', `Ikrimah, Al-Hasan, Qatadah, Imam Az-Zuhri and Ar-Rabi` bin Anas. Al-Bukhari reported that Salim bin `Abdullah narrated that Ibn `Umar said, "During the Farewell Hajj of Allah's Messenger , he performed Tamattu` with `Umrah and Hajj. He drove a Hady along with him from Dhul-Hulayfah. Allah's Messenger started by assuming Ihram for `Umrah, and then for Hajj. And the people, too, performed the `Umrah and Hajj along with the Prophet . Some of them brought the Hady and drove it along with them, while the others did not. So, when the Prophet arrived at Makkah, he said to the people: «مَنْ كَانَ مِنْكُم أَهْدَى فَإِنَّهُ لَا يَحِلُّ مِنْ شَيْءٍ حَرُمَ مِنْهُ حَتَّى يَقْضِيَ حَجَّهُ، وَمَنْ لَمْ يَكُنْ مِنْكُمْ أَهْدَى فَلْيَطُفْ بالْبَيْتِ وبالصَّفَا وَالْمَرْوَةِ وَلْيُقَصِّرْ وَلْيَحْلِلْ، ثُمَّ لْيُهِلَّ بِالْحَجِّ، فَمَنْ لَمْ يجَدْ هَدْيًا فَلْيَصُمْ ثَلَاثَةَ أَيَّامٍ فِي الْحَجِّ، وَسَبْعةً إِذَا رَجَعَ إِلى أَهْلِه»(Whoever among you has driven the Hady, should not finish his Ihram till he completes his Hajj. And whoever among you has not (driven) the Hady with him, he should perform Tawaf of the Ka`bah and between As-Safa and Al-Marwah. Then, he should shave or cut his hair short and finish his Ihram, and should later assume Ihram for Hajj; but he must offer a Hady (sacrifice). And if anyone cannot afford a Hady, he should fast for three days during the Hajj and seven days when he returns home.) He then mentioned the rest of the Hadith, which is reported in the Two Sahihs. Allah said: تِلْكَ عَشَرَةٌ كَامِلَةٌ(...making ten days in all.) to emphasize the ruling we mentioned above. This method is common in the Arabic language, for they would say, `I have seen with my eyes, heard with my ears and written with my hand,' to emphasize such facts. Similarly, Allah said: وَلاَ طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ(...nor a bird that flies with its two wings) (6:38) and: وَلاَ تَخُطُّهُ بِيَمِينِكَ(...nor did you write any book (whatsoever) with your right hand) (29:48) and: وَوَعَدْنَا مُوسَى ثَلَـثِينَ لَيْلَةً وَأَتْمَمْنَاهَا بِعَشْرٍ فَتَمَّ مِيقَـتُ رَبِّهِ أَرْبَعِينَ لَيْلَةً(And We appointed for Musa thirty nights and added (to the period) ten (more), and he completed the term, appointed by his Lord, of forty nights.) (7:142) It was also said that the meaning of "ten days in all" emphasizes the order to fast for ten days, not less than that. The Residents of Makkah do not perform TamattuAllah said: ذَلِكَ لِمَن لَّمْ يَكُنْ أَهْلُهُ حَاضِرِى الْمَسْجِدِ الْحَرَامِ(This is for him whose family is not present at Al-Masjid Al-Haram (i.e., non-resident of Makkah).) This Ayah concerns the residents of the area of the Haram, for they do not perform Tamattu`. `Abdur-Razzaq reported that Tawus said, "Tamattu` is for the people, those whose families are not residing in the Haram area (Makkah), not for the residents of Makkah. Hence Allah's Statement: ذَلِكَ لِمَن لَّمْ يَكُنْ أَهْلُهُ حَاضِرِى الْمَسْجِدِ الْحَرَامِ(This is for him whose family is not present at Al-Masjid Al-Haram (i.e., non-resident of Makkah).) `Abdur-Razzaq then said, "I was also told that Ibn `Abbas said similar to Tawus." Allah said: وَاتَّقُواْ اللَّهَ(...and fear Allah) meaning, in what He has commanded you and what He prohibited for you. He then said: وَاعْلَمُواْ أَنَّ اللَّهَ شَدِيدُ الْعِقَابِ(...and know that Allah is severe in punishment) for those who defy His command and commit what He has prohibited.

Known are the months of pilgrimage. If one resolves to perform the pilgrimage in these months, let him not indulge in concupiscence, sin or quarrel. And the good you do shall be known to God. Provide for the journey, and the best of provisions is piety. O men of understanding, obey Me.

The Hajj is during the well-known months; and for one who intends to perform the Hajj in it – neither is there to be mention of cohabitation in the presence of women, nor any sin, nor a fight with anyone till the completion of Hajj; and whatever good you do, Allah knows it; and take provision along with you for the best provision is piety; and keep fearing Me, O men of understanding!

The Pilgrimage is in months well-known; whoso undertakes the duty of Pilgrimage in them shall not go in to his womenfolk nor indulge in ungodliness and disputing in the Pilgrimage. Whatever good you do, God knows it. And take provision; but the best provision is godfearing, so fear you Me, men possessed of minds!

The pilgrimage shall take place in the months appointed for it. And whoever undertakes the pilgrimage in those [months] shall, while on pilgrimage, abstain from lewd speech, from all wicked conduct, and from quarrelling; and whatever good you may do, God is aware of it. And make provision for yourselves - but, verily, the best of all provisions is God-consciousness: remain, then, conscious of Me, O you who are endowed with insight!

The season of Pilgrimage is the months known; wherefore whosoever ordaineth unto himself the pilgrimage therein, there is no lewdness nor wickedness nor wrangling during the pilgrimage, and whatsoever of good ye do, Allah shall know it. And take provision for the journey, for verily the best provision is abstainment; and fear Me, O men of understanding!

The Hajj (pilgrimage) is (in) the well-known (lunar year) months (i.e. the 10th month, the 11th month and the first ten days of the 12th month of the Islamic calendar, i.e. two months and ten days). So whosoever intends to perform Hajj therein by assuming Ihram), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj. And whatever good you do, (be sure) Allah knows it. And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness, etc.). So fear Me, O men of understanding!

The Hajj is during specific months. Whoever decides to perform the Hajj—there shall be no sexual relations, nor misconduct, nor quarrelling during the Hajj. And whatever good you do, God knows it. And take provisions, but the best provision is righteousness. And be mindful of Me, O people of understanding.

The months for Hajj are well known to all; whoever makes up his mind to perform Hajj during these fixed months, let him totally abstain from all sorts of sexual indulgence, wickedness and wrangling during the Hajj and remember that Allah knows whatever good you do. Take necessary provisions for Hajj, and piety is the best of all provisions: so refrain from disobeying Me, O men of understanding!

The Hajj (pilgrimage) is (in) the well-known months. So whosoever intends to perform Hajj therein (by assuming Ihram), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj. And whatever good you do, Allah knows it. And take provisions for the journey, but the best provision is At-Taqwa (piety, righteousness). So fear Me, O men of understanding!

The pilgrimage is (in) the well-known months, and whoever is minded to perform the pilgrimage therein (let him remember that) there is (to be) no lewdness nor abuse nor angry conversation on the pilgrimage. And whatsoever good ye do Allah knoweth it. So make provision for yourselves (Hereafter); for the best provision is to ward off evil. Therefore keep your duty unto Me, O men of understanding.

The hajj [season] is in months well-known; so whoever decides on hajj [pilgrimage] therein, [should know that] there is to be no sexual contact, vicious talk, or disputing during the hajj. And whatever good you do, Allah knows it. And take provision, for indeed the best provision is Godwariness. So be wary of Me, O you who possess intellects!

The pilgrimage is in the appointed months. (For) whosoever undertakes the pilgrimage there is no approaching (women), neither transgression nor disputing in the pilgrimage. Allah is Aware of whatever good you do. Provide well for yourselves, the best provision is piety. Fear Me, O owners of minds.

Hajj is [during] well-known months, so whoever has made Hajj obligatory upon himself therein [by entering the state of ihram], there is [to be for him] no sexual relations and no disobedience and no disputing during Hajj. And whatever good you do - Allah knows it. And take provisions, but indeed, the best provision is fear of Allah. And fear Me, O you of understanding.

The months of the hajj (pilgrimage) season are well known. Whoever undertakes to complete the hajj rituals, must know that, after commencing the acts of Hajj, he is not allowed to have carnal relations or to lie or to swear by the Name of God. God knows all your good deeds. Supply yourselves for the journey. The best supply is piety. People of understanding have fear of Me.

The pilgrimage is (performed in) the well-known months; so whoever determines the performance of the pilgrimage therein, there shall be no intercourse nor fornication nor quarrelling amongst one another; and whatever good you do, Allah knows it; and make provision, for surely the provision is the guarding of oneself, and be careful (of your duty) to Me, O men of understanding.

Al<u>h</u>ajju ashhurun maAAloom<u>a</u>tun faman fara<u>d</u>a feehinna al<u>h</u>ajja fal<u>a</u> rafatha wal<u>a</u> fusooqa wal<u>a</u> jid<u>a</u>la fee al<u>h</u>ajji wam<u>a</u> tafAAaloo min khayrin yaAAlamhu All<u>a</u>hu watazawwadoo fainna khayra a<b>l</b>zz<u>a</u>di a<b>l</b>ttaqw<u>a</u> wa<b>i</b>ttaqooni y<u>a</u> olee alalb<u>a</u>b<b>i</b>

The pilgrimage is in the appointed months. Whoever intends to perform it during them must abstain from indecent speech, from all wicked conduct, and from quarrelling while on the pilgrimage. Whatever good you may do, God is aware of it. Make provision for yourselves -- but surely, the best of all provision is God-consciousness. Always be mindful of Me, you that are endowed with understanding.

For Hajj are the months well known. If any one undertakes that duty therein, Let there be no obscenity, nor wickedness, nor wrangling in the Hajj. And whatever good ye do, (be sure) Allah knoweth it. And take a provision (With you) for the journey, but the best of provisions is right conduct. So fear Me, o ye that are wise.

ٱلْحَجُّ أَشْهُرٌ مَّعْلُومَٰتٌ فَمَن فَرَضَ فِيهِنَّ ٱلْحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِى ٱلْحَجِّ وَمَا تَفْعَلُوا۟ مِنْ خَيْرٍ يَعْلَمْهُ ٱللَّهُ وَتَزَوَّدُوا۟ فَإِنَّ خَيْرَ ٱلزَّادِ ٱلتَّقْوَىٰ وَٱتَّقُونِ يَٰٓأُو۟لِى ٱلْأَلْبَٰبِ

The time of the Hajj is the well-known months, starting with the month of Shawwāl and ending on the 10th of Dhū Al-Ḥijjah. Sexual relations and things that lead to it are prohibited for any person who decides to perform the Hajj in these months once he enters the state of iḥrām. In addition, the prohibition of going against Allah by committing sins becomes even more emphasised at this time due to the sacredness of the time and place. The pilgrim may not quarrel with anyone: causing them to become angry and leading to a fight. If you do any good, Allah knows and will reward you for it. To perform the Hajj, take an adequate amount of food and drink, but remember that the best provision is being always mindful of Allah. O people of sound mind, fear Allah by fulfilling His instructions and avoiding His prohibitions.

The time of the Hajj is the well-known months, starting with the month of Shawwāl and ending on the 10th of Dhū Al-Ḥijjah. Sexual relations and things that lead to it are prohibited for any person who decides to perform the Hajj in these months once he enters the state of iḥrām. In addition, the prohibition of going against Allah by committing sins becomes even more emphasised at this time due to the sacredness of the time and place. The pilgrim may not quarrel with anyone: causing them to become angry and leading to a fight. If you do any good, Allah knows and will reward you for it. To perform the Hajj, take an adequate amount of food and drink, but remember that the best provision is being always mindful of Allah. O people of sound mind, fear Allah by fulfilling His instructions and avoiding His prohibitions.

<p>The Hajj Months: Prohibitions</p><p>We now move to the second verse out of the eight that deal with the rules of Hajj, which is: الْحَجُّ أَشْهُرٌ‌ مَّعْلُومَاتٌ: The Hajj is (in) the months well-known'. The word, ashhur أَشْهُرٌ‌is the plural of shahr شَھَر meaning the month. It will be recalled that in the previous verse it was said that one who enters into Ihram with the intention of doing Hajj or ` Umrah must complete it as prescribed. Out of these two, there is no fixed date or month for ` Umrah which could be done anytime during a year. But, for Hajj, the months and the dates and timings of what one must do are all fixed. It is for this reason that the verse opens with the clarification that the Hajj (unlike ` Umrah) has some fixed months which are already known. The months of Hajj have been the same from Jahiliyyah also; they are Shawwal, Dhul-Qa'dah and the first ten days of Dhul-Hijjah as it appears in the hadith as narrated by the blessed Companions Abu Umamah and Ibn ` Umar ؓ (Mazhari).</p><p>That the Hajj months begin from Shawwal means that it is not permissible to enter into the Ihram احرام of Hajj before it. According to some Imams, the Hajj would simply not be valid with a pre-Shawwal Ihram. Imam Abu Hanifah (رح) rules that the Hajj thus performed will be considered valid, but it will be makruh مکروہ (reprehensible) (Mazhar).</p><p>The verse 197, that فَمَن فَرَ‌ضَ فِيهِنَّ الْحَجَّ فَلَا رَ‌فَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجِّ ; stresses upon the etiquette of Hajj and makes it necessary for everyone in the state of Ihram to strictly abstain from three things: rafath رَ‌فَثَ , fusuq فُسُوقَ and jidal جِدَالَ , which are being explained here in some detail.</p><p>A comprehensive word, Rafath رفَثَ includes marital intercourse, its preliminaries, including an open talk about love-making. All these things are forbidden in the state of Ihram. However, an indirect or implied reference to the act of love-making is not prohibited.</p><p>Literally fusuq means "transgression". In the terminology of the Holy Qur'an, it means 'disobedience', the general sense of which includes all sins. Early commentators have taken it here in this general sense of the word but the blessed Companion ` Abdullah ibn ` Umar ؓ has interpreted the word 'fusuq' here to mean only the acts which are prohibited and impermissible in the state of Ihram. It is obvious that this interpretation is more suitable to the occasion because the prohibition of sins as such is not peculiar to Ihram; they are forbidden under all conditions.</p><p>Things which are not sins in themselves but do become impermissible because of the Ihram are six in number. (1) Marital intercourse, its preliminaries, even love talk. (2) Hunting land game, either hunting personally or guiding a hunter. (3) Cutting hair or nail. (4) Using perfume. These four things are equally impermissible for men and women both when in a state of Ihram. The remaining two basically concern men: (5) Wearing stitched clothes. (6) Covering the head and the face. According to Imam Abu Hanifah and Imam Malik رحمۃ اللہ علیہما ، it is also not permissible for women to cover their face while in a state of Ihram, therefore, this too is included in the common Ihram prohibitions.</p><p>The first of the above six things, that is, intercourse and its correlatives, though included under fusuq, has yet been separated from it, and has been introduced separately through the word Rafath, stressing thereby the importance of abstaining from it when in a state of Ihram. This is because 'amends' can be made for the contravention of other Ihram prohibitions through kaffarah کَفَّارہ (expiation). But, should one fall into the misfortune of indulging in intercourse before the Wuquf وقوف of ` Arafat (stay in ` Arafat) Hajj itself becomes null and void and a fine in the form of a sacrifice of a cow or camel becomes obligatory and the Hajj will have to be performed all over again. Because this aspect was so important, the text has mentioned it expressly.</p><p>The word jidal' means an effort to upturn the adversary, therefore, a rough altercation or quarrel is known as jidal. This word being very general, some commentators have taken it in the usual general sense, while others, keeping in view the place of Hajj and the importance of Ihram, have particularized the sense of jidal here with a specific quarrel. In the age of ignorance, people differed about the prescribed place of Wuquf وقوف (staying). Some thought staying in ` Arafat was necessary, while others insisted that Muzdalifah was the prescribed place to stay and, therefore, did not consider going to ` Arafat as necessary. They even claimed that it was where Sayyidna Ibrahim (علیہ السلام) had stayed, Similarly, they differed in the timings of the Hajj as well. Some would do their Hajj in Dhul-Hijjah while some others would do it earlier in Dhul-Qa'dah and then, they would all quarrel among themselves around the subject and charge each other of having gone astray. The Holy Qur'an said La jidal لاجدال ، no quarrel, and put an end to all quarrels. What was proclaimed was the truth - the obligatory stay has to be made in ` Arafat, then, the necessary stay in Muzdalifah, and Hajj has to be performed in no other days but those of Dhul-Hijjah. Once the divine command is there, quarreling is forbidden.</p><p>According to this interpretation, the prohibition given in the verse is restricted to those acts only which are normally permissible, yet, they have been forbidden because of the Ihram, just as the permissible acts of eating and drinking are forbidden in the state of Fasting and Salah only.</p><p>But some commentators have taken fusuq and jidal in the general sense. According to them even though the fisq فِسق and jidal are sins, and deplorable at all places and under all conditions, but their sin becomes all the more grave in the state of Ihram. If one could think about the blessed days and the sacred land of the Haram where everyone comes to perform ` ibadah at its best with fervent chants of labbayk لَبَّیک ، telling their Lord 'Here we are at Your call', with the garment of Ihram reminding them all the time that the pilgrim is devoted to his act of ` ibadah within the sight of Allah, how could one stoop to do what is prohibited by Allah; obviously, under such condition, any act of sin or any act of entanglement with dispute turns into sinfulness at its worst.</p><p>Taking this general sense into account, one can see the wisdom behind the prohibition of obscenity, sin and quarrel as the place and time of Hajj have their peculiar conditions in which one might fall a victim to these three. There are times when one has to stay away from his family and children for a long time in a state of Ihram. Then, men and women perform Hajj rites at Mataf مطاف (the place around the Ka'bah where tawaf طواف is made) and Mas’ a مسعیٰ (place between Safa صفاء and Marwah were Sayee سعی is made) and at ` Arafat, Muzdalifah and Mina منٰی with hundreds and thousands of people coming in contact with each other. In such an enormous gathering of men and women, it is not so easy to control one's inner desires, therefore, Allah Almighty has first taken up the prohibition of obscenity. Then, since so many people are around at a given time, all deeply devoted to performing their prescribed rites, there are also occasions where sins such as theft creep in, therefore, came the instruction: la fusuq لا فسوق (no sin). Similarly, during the entire Hajj trip, there are many incidents where people could get to quarrel with each other because they are cramped for space or for some other reason. The injunction: la jidal لا جدال (no quarrel) is to eliminate such possibilities.</p><p>The eloquence of the Qur'an</p><p>The words in the verse: فَلَا رَ‌فَثَ وَلَا فُسُوقَ وَلَا جِدَالَ translated literally as 'then there is no obscenity, no sin, no quarrel ...' are all words of negation, that is, all these things are not there in Hajj, although the object is to forbid them, which could have taken the form close to saying - do not be obscene, do not be sinful and do not quarrel. But, the possible prohibitive imperative has been replaced here by words of negation and thereby the hint has been given that such doings have no place in Hajj and cannot even be imagined in that context.</p><p>After proclaiming basic Ihram prohibitions, the sentence: وَمَا تَفْعَلُوا مِنْ خَيْرٍ‌ يَعْلَمْهُ اللَّـهُ (And whatever good you do, Allah shall know it) instructs that abstaining from sins and the contravention of the Ihram during the blessed days of Hajj and at sacred places is not enough. Taking a step farther, one should consider this occasion to be something that comes once in a lifetime, therefore, it is all the more necessary that one should make an effort to stay devoted to ` ibadah عبادہ ، the Dhikr ذِکر also transliterated as 'Thikr', or 'Zikr', meaning 'remembrance' ) of Allah and good deeds. The assurance given is that every act of virtue and every demonstration of goodness from a servant of Allah shall be in the knowledge of Allah and, of course, shall be rewarded generously.</p><p>The sentence that follows immediately: وَتَزَوَّدُوا فَإِنَّ خَيْرَ‌ الزَّادِ التَّقْوَىٰ : 'And take provisions along, for the merit of provision is to abstain (from asking) ' aims to correct those who leave their homes for Hajj and ` Umrah without adequate preparation claiming that they do so because they have trust in Allah. Obviously, they have to ask for help on their way, or worse still, they themselves go through privation and suffering and in the process, bother others as well. Hence, the instruction has been given that provisions needed for the proposed trip for Hajj should be taken along. This is not against tawakkul تَوکُّل or trust in Allah; it is rather, the very essence of tawakkul تَوکُّل ، which conveys the sense that one should first acquire and collect the means and resources provided by Allah Almighty to the best of one's capability and, then, place his trust (tawakkul تَوکُّل) in Allah. This is the exact explanation of tawakkul reported from the Holy Prophet ﷺ . Forsaking all efforts to acquire means of subsistence (tark al-asbab ترک الاسباب ) and calling it tawakkul is sheer ignorance.</p>

The Hajj Months: ProhibitionsWe now move to the second verse out of the eight that deal with the rules of Hajj, which is: الْحَجُّ أَشْهُرٌ‌ مَّعْلُومَاتٌ: The Hajj is (in) the months well-known'. The word, ashhur أَشْهُرٌ‌is the plural of shahr شَھَر meaning the month. It will be recalled that in the previous verse it was said that one who enters into Ihram with the intention of doing Hajj or ` Umrah must complete it as prescribed. Out of these two, there is no fixed date or month for ` Umrah which could be done anytime during a year. But, for Hajj, the months and the dates and timings of what one must do are all fixed. It is for this reason that the verse opens with the clarification that the Hajj (unlike ` Umrah) has some fixed months which are already known. The months of Hajj have been the same from Jahiliyyah also; they are Shawwal, Dhul-Qa'dah and the first ten days of Dhul-Hijjah as it appears in the hadith as narrated by the blessed Companions Abu Umamah and Ibn ` Umar ؓ (Mazhari).That the Hajj months begin from Shawwal means that it is not permissible to enter into the Ihram احرام of Hajj before it. According to some Imams, the Hajj would simply not be valid with a pre-Shawwal Ihram. Imam Abu Hanifah (رح) rules that the Hajj thus performed will be considered valid, but it will be makruh مکروہ (reprehensible) (Mazhar).The verse 197, that فَمَن فَرَ‌ضَ فِيهِنَّ الْحَجَّ فَلَا رَ‌فَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجِّ ; stresses upon the etiquette of Hajj and makes it necessary for everyone in the state of Ihram to strictly abstain from three things: rafath رَ‌فَثَ , fusuq فُسُوقَ and jidal جِدَالَ , which are being explained here in some detail.A comprehensive word, Rafath رفَثَ includes marital intercourse, its preliminaries, including an open talk about love-making. All these things are forbidden in the state of Ihram. However, an indirect or implied reference to the act of love-making is not prohibited.Literally fusuq means "transgression". In the terminology of the Holy Qur'an, it means 'disobedience', the general sense of which includes all sins. Early commentators have taken it here in this general sense of the word but the blessed Companion ` Abdullah ibn ` Umar ؓ has interpreted the word 'fusuq' here to mean only the acts which are prohibited and impermissible in the state of Ihram. It is obvious that this interpretation is more suitable to the occasion because the prohibition of sins as such is not peculiar to Ihram; they are forbidden under all conditions.Things which are not sins in themselves but do become impermissible because of the Ihram are six in number. (1) Marital intercourse, its preliminaries, even love talk. (2) Hunting land game, either hunting personally or guiding a hunter. (3) Cutting hair or nail. (4) Using perfume. These four things are equally impermissible for men and women both when in a state of Ihram. The remaining two basically concern men: (5) Wearing stitched clothes. (6) Covering the head and the face. According to Imam Abu Hanifah and Imam Malik رحمۃ اللہ علیہما ، it is also not permissible for women to cover their face while in a state of Ihram, therefore, this too is included in the common Ihram prohibitions.The first of the above six things, that is, intercourse and its correlatives, though included under fusuq, has yet been separated from it, and has been introduced separately through the word Rafath, stressing thereby the importance of abstaining from it when in a state of Ihram. This is because 'amends' can be made for the contravention of other Ihram prohibitions through kaffarah کَفَّارہ (expiation). But, should one fall into the misfortune of indulging in intercourse before the Wuquf وقوف of ` Arafat (stay in ` Arafat) Hajj itself becomes null and void and a fine in the form of a sacrifice of a cow or camel becomes obligatory and the Hajj will have to be performed all over again. Because this aspect was so important, the text has mentioned it expressly.The word jidal' means an effort to upturn the adversary, therefore, a rough altercation or quarrel is known as jidal. This word being very general, some commentators have taken it in the usual general sense, while others, keeping in view the place of Hajj and the importance of Ihram, have particularized the sense of jidal here with a specific quarrel. In the age of ignorance, people differed about the prescribed place of Wuquf وقوف (staying). Some thought staying in ` Arafat was necessary, while others insisted that Muzdalifah was the prescribed place to stay and, therefore, did not consider going to ` Arafat as necessary. They even claimed that it was where Sayyidna Ibrahim (علیہ السلام) had stayed, Similarly, they differed in the timings of the Hajj as well. Some would do their Hajj in Dhul-Hijjah while some others would do it earlier in Dhul-Qa'dah and then, they would all quarrel among themselves around the subject and charge each other of having gone astray. The Holy Qur'an said La jidal لاجدال ، no quarrel, and put an end to all quarrels. What was proclaimed was the truth - the obligatory stay has to be made in ` Arafat, then, the necessary stay in Muzdalifah, and Hajj has to be performed in no other days but those of Dhul-Hijjah. Once the divine command is there, quarreling is forbidden.According to this interpretation, the prohibition given in the verse is restricted to those acts only which are normally permissible, yet, they have been forbidden because of the Ihram, just as the permissible acts of eating and drinking are forbidden in the state of Fasting and Salah only.But some commentators have taken fusuq and jidal in the general sense. According to them even though the fisq فِسق and jidal are sins, and deplorable at all places and under all conditions, but their sin becomes all the more grave in the state of Ihram. If one could think about the blessed days and the sacred land of the Haram where everyone comes to perform ` ibadah at its best with fervent chants of labbayk لَبَّیک ، telling their Lord 'Here we are at Your call', with the garment of Ihram reminding them all the time that the pilgrim is devoted to his act of ` ibadah within the sight of Allah, how could one stoop to do what is prohibited by Allah; obviously, under such condition, any act of sin or any act of entanglement with dispute turns into sinfulness at its worst.Taking this general sense into account, one can see the wisdom behind the prohibition of obscenity, sin and quarrel as the place and time of Hajj have their peculiar conditions in which one might fall a victim to these three. There are times when one has to stay away from his family and children for a long time in a state of Ihram. Then, men and women perform Hajj rites at Mataf مطاف (the place around the Ka'bah where tawaf طواف is made) and Mas’ a مسعیٰ (place between Safa صفاء and Marwah were Sayee سعی is made) and at ` Arafat, Muzdalifah and Mina منٰی with hundreds and thousands of people coming in contact with each other. In such an enormous gathering of men and women, it is not so easy to control one's inner desires, therefore, Allah Almighty has first taken up the prohibition of obscenity. Then, since so many people are around at a given time, all deeply devoted to performing their prescribed rites, there are also occasions where sins such as theft creep in, therefore, came the instruction: la fusuq لا فسوق (no sin). Similarly, during the entire Hajj trip, there are many incidents where people could get to quarrel with each other because they are cramped for space or for some other reason. The injunction: la jidal لا جدال (no quarrel) is to eliminate such possibilities.The eloquence of the Qur'anThe words in the verse: فَلَا رَ‌فَثَ وَلَا فُسُوقَ وَلَا جِدَالَ translated literally as 'then there is no obscenity, no sin, no quarrel ...' are all words of negation, that is, all these things are not there in Hajj, although the object is to forbid them, which could have taken the form close to saying - do not be obscene, do not be sinful and do not quarrel. But, the possible prohibitive imperative has been replaced here by words of negation and thereby the hint has been given that such doings have no place in Hajj and cannot even be imagined in that context.After proclaiming basic Ihram prohibitions, the sentence: وَمَا تَفْعَلُوا مِنْ خَيْرٍ‌ يَعْلَمْهُ اللَّـهُ (And whatever good you do, Allah shall know it) instructs that abstaining from sins and the contravention of the Ihram during the blessed days of Hajj and at sacred places is not enough. Taking a step farther, one should consider this occasion to be something that comes once in a lifetime, therefore, it is all the more necessary that one should make an effort to stay devoted to ` ibadah عبادہ ، the Dhikr ذِکر also transliterated as 'Thikr', or 'Zikr', meaning 'remembrance' ) of Allah and good deeds. The assurance given is that every act of virtue and every demonstration of goodness from a servant of Allah shall be in the knowledge of Allah and, of course, shall be rewarded generously.The sentence that follows immediately: وَتَزَوَّدُوا فَإِنَّ خَيْرَ‌ الزَّادِ التَّقْوَىٰ : 'And take provisions along, for the merit of provision is to abstain (from asking) ' aims to correct those who leave their homes for Hajj and ` Umrah without adequate preparation claiming that they do so because they have trust in Allah. Obviously, they have to ask for help on their way, or worse still, they themselves go through privation and suffering and in the process, bother others as well. Hence, the instruction has been given that provisions needed for the proposed trip for Hajj should be taken along. This is not against tawakkul تَوکُّل or trust in Allah; it is rather, the very essence of tawakkul تَوکُّل ، which conveys the sense that one should first acquire and collect the means and resources provided by Allah Almighty to the best of one's capability and, then, place his trust (tawakkul تَوکُّل) in Allah. This is the exact explanation of tawakkul reported from the Holy Prophet ﷺ . Forsaking all efforts to acquire means of subsistence (tark al-asbab ترک الاسباب ) and calling it tawakkul is sheer ignorance.

<h2 class="title">When does Ihram for Hajj start</h2><p>Allah said: </p><div class="text_uthmani arabic">الْحَجُّ أَشْهُرٌ مَّعْلُومَـتٌ</div><p>(The Hajj is (in) the well-known months.) </p><p>This Ayah indicates that Ihram for Hajj only occurs during the months of Hajj. This was reported from Ibn `Abbas, Jabir, `Ata', Tawus and Mujahid. The proof for this is Allah's statement that Hajj occurs during known, specific months, which indicates that Hajj is not allowed before that, just as the prayer has a fixed time (before which one's prayer is not accepted). </p><p>Ash-Shafi`i recorded that Ibn `Abbas said, "No person should assume Ihram for Hajj before the months of the Hajj, for Allah said: </p><div class="text_uthmani arabic">الْحَجُّ أَشْهُرٌ مَّعْلُومَـتٌ</div><p>(The Hajj is (in) the well-known months.) </p><p>Ibn Khuzaymah reported that Ibn `Abbas said, "No Ihram for Hajj should be assumed, except during the months of Hajj, for among the Sunnah of Hajj is that one assume Ihram for it during the Hajj months. " This is an authentic narration and the Companion's statement that such and such is among the Sunnah is considered as a Hadith of the Prophet , according to the majority of the scholars. This is especially the case when it is Ibn `Abbas who issued this statement, as he is the Tarjuman (translator, interpreter, explainer) of the Qur'an. </p><p>There is a Hadith about this subject too. Ibn Marduwyah related that Jabir narrated that the Prophet said: </p><div class="text_uthmani arabic">«لَا يَنْبَغِي لِأَحَدٍ أَنْ يُحْرِمَ بِالْحَجِّ إِلَّا فِي أَشْهُرِ الْحَج»</div><p>(No one should assume Ihram for Hajj, but during the months of Hajj.) </p><p>The chain of narrators for this Hadith is reasonable. Ash-Shafi`i and Al-Bayhaqi recorded this Hadith from Ibn Jurayj who related that Abu Az-Zubayr said that he heard Jabir bin `Abdullah being asked, "Does one assume Ihram for Hajj before the months of the Hajj" He said, "No." This narration is more reliable than the narration that we mentioned from the Prophet . In short, this statement is the opinion of the Companion, supported by Ibn `Abbas' statement that it is a part of the Sunnah not to assume Ihram for Hajj before the months of the Hajj. Allah knows best. </p><h2 class="title">The Months of Hajj</h2><p>Allah said: </p><div class="text_uthmani arabic">أَشْهُرٌ مَّعْلُومَـتٌ</div><p>(...the well-known months.) </p><p>Al-Bukhari said that Ibn `Umar said that these are Shawwal, Dhul-Qa`dah and the first ten days of Dhul-Hijjah. This narration for which Al-Bukhari did not mention the chain of narrators, was collected by a continuous chain of narrators that Ibn Jarir rendered authentic, leading to Ibn `Umar, who said: </p><div class="text_uthmani arabic">الْحَجُّ أَشْهُرٌ مَّعْلُومَـتٌ</div><p>(The Hajj (pilgrimage) is (in) the well-known (lunar year) months.) "which are Shawwal, Dhul-Qa`dah and the (first) ten days of Dhul-Hijjah." Its chain is Sahih. Al-Hakim also recorded it in his Mustadrak, and he said,"It meets the criteria of the Two Shaykhs." </p><p>This statement is also reported from `Umar, `Ali, Ibn Mas`ud, `Abdullah bin Az-Zubayr, Ibn `Abbas, `Ata', Tawus, Mujahid, Ibrahim An-Nakha`i, Imam Ash-Sha`bi, Al-Hasan, Ibn Sirin, Makhul, Qatadah, Ad-Dahhak bin Muzahim, Ar-Rabi` bin Anas and Muqatil bin Hayyan. This opinion was preferred by Ibn Jarir who said, "It is a common practice to call two months and a part of the third month as `months'. This is similar to the Arab's saying, `I visited such and such person this year or this day.' He only visited him during a part of the year and a part of the day. Allah said: </p><div class="text_uthmani arabic">فَمَن تَعَجَّلَ فِى يَوْمَيْنِ فَلاَ إِثْمَ عَلَيْهِ</div><p>(But whosoever hastens to leave in two days, there is no sin on him.) </p><p>In this case, one will only be hastening for one and a half days." </p><p>Allah then said: </p><div class="text_uthmani arabic">فَمَن فَرَضَ فِيهِنَّ الْحَجَّ</div><p>(So whosoever intends (Farada) to perform Hajj therein (by assuming Ihram),) meaning that one's assuming the Ihram requires a Hajj, for the person is required to complete the rituals of Hajj after assuming Ihram. Ibn Jarir said that Al-`Awfi said, "The scholars agree that (Farada) `intends' mentioned in the Ayah means it is a requirement and an obligation." `Ali bin Abu Talhah said that Ibn `Abbas said: f </p><div class="text_uthmani arabic">فَمَن فَرَضَ فِيهِنَّ الْحَجَّ</div><p>(So whosoever intends to perform Hajj therein (by assuming Ihram), ) refers to those who assume Ihram for Hajj and `Umrah". `Ata' said, "'Intends', means, assumes the Ihram." Similar statements were attributed to Ibrahim, Ad-Dahhak and others. </p><h2 class="title">Prohibition of Rafath (Sexual Intercourse) during Hajj</h2><p>Allah said: </p><div class="text_uthmani arabic">فَلاَ رَفَثَ</div><p>(He should not have Rafath) </p><p>This Ayah means that those who assume the Ihram for Hajj or `Umrah are required to avoid the Rafath, meaning, sexual intercourse. Allah's statement here is similar to His statement: </p><div class="text_uthmani arabic">أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَآئِكُمْ</div><p>(It is made lawful for you to have Rafath (sexual relations) with your wives on the night of the fast.) (2:187) </p><p>Whatever might lead to sexual intercourse, such as embracing, kissing and talking to women about similar subjects, is not allowed. Ibn Jarir reported that Nafi` narrated that `Abdullah bin `Umar said, "Rafath means sexual intercourse or mentioning this subject with the tongue, by either men or women." `Ata' bin Abu Rabah said that Rafath means sexual intercourse and foul speech. This is also the opinion of `Amr bin Dinar. `Ata' also said that they used to even prevent talking (or hinting) about this subject. Tawus said that Rafath includes one's saying, "When I end the Ihram I will have sex with you." This is also the same explanation offered by Abu Al-`Aliyah regarding Rafath. `Ali bin Abu Talhah said that Ibn `Abbas said, "Rafath means having sex with the wife, kissing, fondling and saying foul words to her, and similar acts." Ibn `Abbas and Ibn `Umar said that Rafath means to have sex with women. This is also the opinion of Sa`id bin Jubayr, `Ikrimah, Mujahid, Ibrahim An-Nakha`i, Abu Al-`Aliyah who narrated it from `Ata' and Makhul, `Ata Al-Khurasani, `Ata' bin Yasar, `Atiyah, Ibrahim, Ar-Rabi`, Az-Zuhri, As-Suddi, Malik bin Anas, Muqatil bin Hayyan, `Abdul-Karim bin Malik, Al-Hasan, Qatadah and Ad-Dahhak, and others. </p><h2 class="title">The Prohibition of Fusuq during Hajj</h2><p>Allah said: </p><div class="text_uthmani arabic">وَلاَ فُسُوقَ</div><p>(...nor commit sin) Miqsam and several other scholars related that Ibn `Abbas said, "It is disobedience." This is also the opinion of `Ata,' Mujahid, Tawus, `Ikrimah, Sa`id bin Jubayr, Muhammad bin Ka`b, Al-Hasan, Qatadah, Ibrahim An-Nakha`i, Az-Zuhri, Ar-Rabi` bin Anas, `Ata' bin Yasar, `Ata' Al-Khurasani and Muqatil bin Hayyan. </p><p>Ibn Wahb reported that Nafi` narrated that `Abdullah bin `Umar said, "Fusuq or sin mentioned in the Ayah (2:197) refers to committing what Allah has forbidden in the Sacred Area." </p><p>Several others said that Fusuq means cursing others, they based this on the authentic Hadith: </p><div class="text_uthmani arabic">«سِبَابُ الْمُسْلِمِ فُسُوقٌ وَقِتَالُهُ كُفْر»</div><p>(Cursing the Muslim is Fusuq, while fighting him is Kufr.) </p><p>`Abdur-Rahman bin Zayd bin Aslam said Fusuq here means slaughtering animals for the idols, as Allah said: </p><div class="text_uthmani arabic">أَوْ فِسْقًا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ</div><p>(...or impious (Fisq) meat (of an animal) which is slaughtered as a sacrifice for others than Allah.) (6: 145) </p><p>Ad-Dahhak said that Fusuq is insulting one another with bad nicknames. </p><p>Those who said that the Fusuq means all types of disobedience are correct. Allah has also prohibited committing injustice during the months of Hajj in specific, although injustice is prohibited throughout the year. This is why Allah said: </p><div class="text_uthmani arabic">مِنْهَآ أَرْبَعَةٌ حُرُمٌ ذلِكَ الدِّينُ الْقَيِّمُ فَلاَ تَظْلِمُواْ فِيهِنَّ أَنفُسَكُمْ</div><p>(...of them four are sacred. That is the right religion, so wrong not yourselves therein.) (9:36) </p><p>Allah said about the Sacred Area: </p><div class="text_uthmani arabic">وَمَن يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُّذِقْهُ مِنْ عَذَابٍ أَلِيمٍ</div><p>(...and whoever inclines to evil actions therein or to do wrong, him We shall cause to taste from a painful torment.) (22:25) </p><p>It is recorded in the Two Sahihs that Abu Hurayrah narrated that Allah's Messenger said: </p><div class="text_uthmani arabic">«مَنْ حَجَّ هَذَا الْبَيْتَ، فَلَمْ يَرْفُثْ وَلَمْ يَفْسُقْ خَرَجَ مِنْ ذُنُوبِهِ كَيَوْمَ وَلَدَتْهُ أُمُّه»</div><p>(Whoever performed Hajj to this (Sacred) House and did not commit Rafath or Fusuq, will return sinless, just as the day his mother gave birth to him.) </p><h2 class="title">The Prohibition of arguing during Hajj</h2><p>Allah said: </p><div class="text_uthmani arabic">وَلاَ جِدَالَ فِي الْحَجِّ</div><p>(nor should there be Jidal during Hajj) meaning, disputes and arguments. Ibn Jarir related that `Abdullah bin Mas`ud said that what Allah said: </p><div class="text_uthmani arabic">وَلاَ جِدَالَ فِي الْحَجِّ</div><p>(...nor dispute unjustly during the Hajj.) means to argue with your companion (or fellow) until you make him angry. This is similar to the the opinion that Miqsam and Ad-Dahhak related to Ibn `Abbas. This is also the same meaning reported from Abu Al-`Aliyah, `Ata', Mujahid, Sa`id bin Jubayr, `Ikrimah, Jabir bin Zayd, `Ata' Al-Khurasani, Makhul, As-Suddi, Muqatil bin Hayyan, `Amr bin Dinar, Ad-Dahhak, Ar-Rabi` bin Anas, Ibrahim An-Nakha`i, `Ata bin Yasar, Al-Hasan, Qatadah and Az-Zuhri. </p><h2 class="title">The Encouragement for Righteous Deeds and to bring Provisions for Hajj</h2><p>Allah said: </p><div class="text_uthmani arabic">وَمَا تَفْعَلُواْ مِنْ خَيْرٍ يَعْلَمْهُ اللَّهُ</div><p>(And whatever good you do, Allah knows it.) </p><p>After Allah prohibited evil in deed and tongue, He encouraged righteous, good deeds, stating that He is knowledgeable of the good that they do, and He will reward them with the best awards on the Day of Resurrection. </p><p>Allah said next: </p><div class="text_uthmani arabic">وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى</div><p>(And take provisions (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness).) </p><p>Al-Bukhari and Abu Dawud reported that Ibn `Abbas said, "The people of Yemen used to go to Hajj without taking enough supplies with them. They used to say, `We are those who have Tawakkul (reliance on Allah).' Allah revealed this Ayah: </p><div class="text_uthmani arabic">وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى</div><p>(And take provisions (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness).) </p><p>Ibn Jarir and Ibn Marduwyah narrated that Ibn `Umar said, "When people assumed Ihram, they would throw away whatever provisions they had and would acquire other types of provisions. Allah revealed: </p><div class="text_uthmani arabic">وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى</div><p>(And take a provisions (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness).) Allah forbade them from this practice and required them to take flour and Sawiq (a type of food usually eaten with dates) with them." </p><h2 class="title">The Provisions of the Hereafter</h2><p>Allah said: </p><div class="text_uthmani arabic">فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى</div><p>(...but the best provision is At-Taqwa (piety, righteousness).) When Allah required mankind to supply themselves with what sustains them for the journeys of this life, He directed them to the necessary provisions for the Hereafter: Taqwa. Allah said in another Ayah: </p><div class="text_uthmani arabic">وَرِيشًا وَلِبَاسُ التَّقْوَى ذَلِكَ خَيْرٌ</div><p>(...and as an adornment; and the raiment of Taqwa, that is better.) (7:26) </p><p>Allah mentioned the material covering and then He mentioned the spiritual covering, which includes humbleness, obedience and Taqwa. He also stated that the latter provision is better and more beneficial than the former. </p><div class="text_uthmani arabic">وَاتَّقُونِ يأُوْلِي الأَلْبَـبِ</div><p>(So fear Me, O men of understanding!) meaning: `Fear My torment, punishment, and affliction for those who defy Me and do not adhere to My commands, O people of reason and understanding.' </p>

When does Ihram for Hajj startAllah said: الْحَجُّ أَشْهُرٌ مَّعْلُومَـتٌ(The Hajj is (in) the well-known months.) This Ayah indicates that Ihram for Hajj only occurs during the months of Hajj. This was reported from Ibn `Abbas, Jabir, `Ata', Tawus and Mujahid. The proof for this is Allah's statement that Hajj occurs during known, specific months, which indicates that Hajj is not allowed before that, just as the prayer has a fixed time (before which one's prayer is not accepted). Ash-Shafi`i recorded that Ibn `Abbas said, "No person should assume Ihram for Hajj before the months of the Hajj, for Allah said: الْحَجُّ أَشْهُرٌ مَّعْلُومَـتٌ(The Hajj is (in) the well-known months.) Ibn Khuzaymah reported that Ibn `Abbas said, "No Ihram for Hajj should be assumed, except during the months of Hajj, for among the Sunnah of Hajj is that one assume Ihram for it during the Hajj months. " This is an authentic narration and the Companion's statement that such and such is among the Sunnah is considered as a Hadith of the Prophet , according to the majority of the scholars. This is especially the case when it is Ibn `Abbas who issued this statement, as he is the Tarjuman (translator, interpreter, explainer) of the Qur'an. There is a Hadith about this subject too. Ibn Marduwyah related that Jabir narrated that the Prophet said: «لَا يَنْبَغِي لِأَحَدٍ أَنْ يُحْرِمَ بِالْحَجِّ إِلَّا فِي أَشْهُرِ الْحَج»(No one should assume Ihram for Hajj, but during the months of Hajj.) The chain of narrators for this Hadith is reasonable. Ash-Shafi`i and Al-Bayhaqi recorded this Hadith from Ibn Jurayj who related that Abu Az-Zubayr said that he heard Jabir bin `Abdullah being asked, "Does one assume Ihram for Hajj before the months of the Hajj" He said, "No." This narration is more reliable than the narration that we mentioned from the Prophet . In short, this statement is the opinion of the Companion, supported by Ibn `Abbas' statement that it is a part of the Sunnah not to assume Ihram for Hajj before the months of the Hajj. Allah knows best. The Months of HajjAllah said: أَشْهُرٌ مَّعْلُومَـتٌ(...the well-known months.) Al-Bukhari said that Ibn `Umar said that these are Shawwal, Dhul-Qa`dah and the first ten days of Dhul-Hijjah. This narration for which Al-Bukhari did not mention the chain of narrators, was collected by a continuous chain of narrators that Ibn Jarir rendered authentic, leading to Ibn `Umar, who said: الْحَجُّ أَشْهُرٌ مَّعْلُومَـتٌ(The Hajj (pilgrimage) is (in) the well-known (lunar year) months.) "which are Shawwal, Dhul-Qa`dah and the (first) ten days of Dhul-Hijjah." Its chain is Sahih. Al-Hakim also recorded it in his Mustadrak, and he said,"It meets the criteria of the Two Shaykhs." This statement is also reported from `Umar, `Ali, Ibn Mas`ud, `Abdullah bin Az-Zubayr, Ibn `Abbas, `Ata', Tawus, Mujahid, Ibrahim An-Nakha`i, Imam Ash-Sha`bi, Al-Hasan, Ibn Sirin, Makhul, Qatadah, Ad-Dahhak bin Muzahim, Ar-Rabi` bin Anas and Muqatil bin Hayyan. This opinion was preferred by Ibn Jarir who said, "It is a common practice to call two months and a part of the third month as `months'. This is similar to the Arab's saying, `I visited such and such person this year or this day.' He only visited him during a part of the year and a part of the day. Allah said: فَمَن تَعَجَّلَ فِى يَوْمَيْنِ فَلاَ إِثْمَ عَلَيْهِ(But whosoever hastens to leave in two days, there is no sin on him.) In this case, one will only be hastening for one and a half days." Allah then said: فَمَن فَرَضَ فِيهِنَّ الْحَجَّ(So whosoever intends (Farada) to perform Hajj therein (by assuming Ihram),) meaning that one's assuming the Ihram requires a Hajj, for the person is required to complete the rituals of Hajj after assuming Ihram. Ibn Jarir said that Al-`Awfi said, "The scholars agree that (Farada) `intends' mentioned in the Ayah means it is a requirement and an obligation." `Ali bin Abu Talhah said that Ibn `Abbas said: f فَمَن فَرَضَ فِيهِنَّ الْحَجَّ(So whosoever intends to perform Hajj therein (by assuming Ihram), ) refers to those who assume Ihram for Hajj and `Umrah". `Ata' said, "'Intends', means, assumes the Ihram." Similar statements were attributed to Ibrahim, Ad-Dahhak and others. Prohibition of Rafath (Sexual Intercourse) during HajjAllah said: فَلاَ رَفَثَ(He should not have Rafath) This Ayah means that those who assume the Ihram for Hajj or `Umrah are required to avoid the Rafath, meaning, sexual intercourse. Allah's statement here is similar to His statement: أُحِلَّ لَكُمْ لَيْلَةَ الصِّيَامِ الرَّفَثُ إِلَى نِسَآئِكُمْ(It is made lawful for you to have Rafath (sexual relations) with your wives on the night of the fast.) (2:187) Whatever might lead to sexual intercourse, such as embracing, kissing and talking to women about similar subjects, is not allowed. Ibn Jarir reported that Nafi` narrated that `Abdullah bin `Umar said, "Rafath means sexual intercourse or mentioning this subject with the tongue, by either men or women." `Ata' bin Abu Rabah said that Rafath means sexual intercourse and foul speech. This is also the opinion of `Amr bin Dinar. `Ata' also said that they used to even prevent talking (or hinting) about this subject. Tawus said that Rafath includes one's saying, "When I end the Ihram I will have sex with you." This is also the same explanation offered by Abu Al-`Aliyah regarding Rafath. `Ali bin Abu Talhah said that Ibn `Abbas said, "Rafath means having sex with the wife, kissing, fondling and saying foul words to her, and similar acts." Ibn `Abbas and Ibn `Umar said that Rafath means to have sex with women. This is also the opinion of Sa`id bin Jubayr, `Ikrimah, Mujahid, Ibrahim An-Nakha`i, Abu Al-`Aliyah who narrated it from `Ata' and Makhul, `Ata Al-Khurasani, `Ata' bin Yasar, `Atiyah, Ibrahim, Ar-Rabi`, Az-Zuhri, As-Suddi, Malik bin Anas, Muqatil bin Hayyan, `Abdul-Karim bin Malik, Al-Hasan, Qatadah and Ad-Dahhak, and others. The Prohibition of Fusuq during HajjAllah said: وَلاَ فُسُوقَ(...nor commit sin) Miqsam and several other scholars related that Ibn `Abbas said, "It is disobedience." This is also the opinion of `Ata,' Mujahid, Tawus, `Ikrimah, Sa`id bin Jubayr, Muhammad bin Ka`b, Al-Hasan, Qatadah, Ibrahim An-Nakha`i, Az-Zuhri, Ar-Rabi` bin Anas, `Ata' bin Yasar, `Ata' Al-Khurasani and Muqatil bin Hayyan. Ibn Wahb reported that Nafi` narrated that `Abdullah bin `Umar said, "Fusuq or sin mentioned in the Ayah (2:197) refers to committing what Allah has forbidden in the Sacred Area." Several others said that Fusuq means cursing others, they based this on the authentic Hadith: «سِبَابُ الْمُسْلِمِ فُسُوقٌ وَقِتَالُهُ كُفْر»(Cursing the Muslim is Fusuq, while fighting him is Kufr.) `Abdur-Rahman bin Zayd bin Aslam said Fusuq here means slaughtering animals for the idols, as Allah said: أَوْ فِسْقًا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ(...or impious (Fisq) meat (of an animal) which is slaughtered as a sacrifice for others than Allah.) (6: 145) Ad-Dahhak said that Fusuq is insulting one another with bad nicknames. Those who said that the Fusuq means all types of disobedience are correct. Allah has also prohibited committing injustice during the months of Hajj in specific, although injustice is prohibited throughout the year. This is why Allah said: مِنْهَآ أَرْبَعَةٌ حُرُمٌ ذلِكَ الدِّينُ الْقَيِّمُ فَلاَ تَظْلِمُواْ فِيهِنَّ أَنفُسَكُمْ(...of them four are sacred. That is the right religion, so wrong not yourselves therein.) (9:36) Allah said about the Sacred Area: وَمَن يُرِدْ فِيهِ بِإِلْحَادٍ بِظُلْمٍ نُّذِقْهُ مِنْ عَذَابٍ أَلِيمٍ(...and whoever inclines to evil actions therein or to do wrong, him We shall cause to taste from a painful torment.) (22:25) It is recorded in the Two Sahihs that Abu Hurayrah narrated that Allah's Messenger said: «مَنْ حَجَّ هَذَا الْبَيْتَ، فَلَمْ يَرْفُثْ وَلَمْ يَفْسُقْ خَرَجَ مِنْ ذُنُوبِهِ كَيَوْمَ وَلَدَتْهُ أُمُّه»(Whoever performed Hajj to this (Sacred) House and did not commit Rafath or Fusuq, will return sinless, just as the day his mother gave birth to him.) The Prohibition of arguing during HajjAllah said: وَلاَ جِدَالَ فِي الْحَجِّ(nor should there be Jidal during Hajj) meaning, disputes and arguments. Ibn Jarir related that `Abdullah bin Mas`ud said that what Allah said: وَلاَ جِدَالَ فِي الْحَجِّ(...nor dispute unjustly during the Hajj.) means to argue with your companion (or fellow) until you make him angry. This is similar to the the opinion that Miqsam and Ad-Dahhak related to Ibn `Abbas. This is also the same meaning reported from Abu Al-`Aliyah, `Ata', Mujahid, Sa`id bin Jubayr, `Ikrimah, Jabir bin Zayd, `Ata' Al-Khurasani, Makhul, As-Suddi, Muqatil bin Hayyan, `Amr bin Dinar, Ad-Dahhak, Ar-Rabi` bin Anas, Ibrahim An-Nakha`i, `Ata bin Yasar, Al-Hasan, Qatadah and Az-Zuhri. The Encouragement for Righteous Deeds and to bring Provisions for HajjAllah said: وَمَا تَفْعَلُواْ مِنْ خَيْرٍ يَعْلَمْهُ اللَّهُ(And whatever good you do, Allah knows it.) After Allah prohibited evil in deed and tongue, He encouraged righteous, good deeds, stating that He is knowledgeable of the good that they do, and He will reward them with the best awards on the Day of Resurrection. Allah said next: وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى(And take provisions (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness).) Al-Bukhari and Abu Dawud reported that Ibn `Abbas said, "The people of Yemen used to go to Hajj without taking enough supplies with them. They used to say, `We are those who have Tawakkul (reliance on Allah).' Allah revealed this Ayah: وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى(And take provisions (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness).) Ibn Jarir and Ibn Marduwyah narrated that Ibn `Umar said, "When people assumed Ihram, they would throw away whatever provisions they had and would acquire other types of provisions. Allah revealed: وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى(And take a provisions (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness).) Allah forbade them from this practice and required them to take flour and Sawiq (a type of food usually eaten with dates) with them." The Provisions of the HereafterAllah said: فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى(...but the best provision is At-Taqwa (piety, righteousness).) When Allah required mankind to supply themselves with what sustains them for the journeys of this life, He directed them to the necessary provisions for the Hereafter: Taqwa. Allah said in another Ayah: وَرِيشًا وَلِبَاسُ التَّقْوَى ذَلِكَ خَيْرٌ(...and as an adornment; and the raiment of Taqwa, that is better.) (7:26) Allah mentioned the material covering and then He mentioned the spiritual covering, which includes humbleness, obedience and Taqwa. He also stated that the latter provision is better and more beneficial than the former. وَاتَّقُونِ يأُوْلِي الأَلْبَـبِ(So fear Me, O men of understanding!) meaning: `Fear My torment, punishment, and affliction for those who defy Me and do not adhere to My commands, O people of reason and understanding.'

It is no sin to seek the favours of your Lord (by trading). When you start from 'Arafat in a concourse, remember God at the monument that is sacred (al-Mash'ar al-haram), and remember Him as He has shown you the way, for in the olden days you we're a people astray.

It is no sin for you that you seek the bounty of your Lord; so when you return from Arafat, remember Allah near the Sacred Symbol (Mash’ar al Haram) – and remember Him in the manner He has guided you; and indeed, before this, you were of the astray.

It is no fault in you, that you should seek bounty from your Lord; but when you press on from Arafat, then remember God at the Holy Waymark, and remember Him as He has guided you, though formerly you were gone astray.

[However,] you will be committing no sin if [during the pilgrimage] you seek to obtain any bounty from your Sustainer. And when you surge downward in multitudes from `Arafat, remember God at the holy place, and remember Him as the One who guided you after you had indeed been lost on your way;

No fault it is in you if ye seek grace from your Lord. Then when ye hurry from Arafat, remember Allah near the sacred monument. Remember Him as He hath guided you, and ye were afore of the erring.

There is no sin on you if you seek the Bounty of your Lord (during pilgrimage by trading, etc.). Then when you leave 'Arafat, remember Allah (by glorifying His Praises, i.e. prayers and invocations, etc.) at the Mash'ar-il-Haram. And remember Him (by invoking Allah for all good, etc.) as He has guided you, and verily, you were, before, of those who were astray.

You commit no error by seeking bounty from your Lord. When you disperse from Arafat, remember God at the Sacred Landmark. And remember Him as He has guided you. Although, before that, you were of those astray.

And there is nothing wrong if you also seek the bounty of your Lord during the pilgrimage. Moreover, when you return from 'Arafat, stay at Mash'aril-Haram (Muzdalifah) and remember Allah. And remember Him just as He has enjoined you, for you had gone astray before this.

There is no sin on you if you seek the bounty of your Lord (during pilgrimage by trading). Then when you leave `Arafat, remember Allah (by glorifying His praises, i.e., prayers and invocations) at the Mash`ar-il-Haram. And remember Him (by invoking Allah for all good) as He has guided you, and verily you were before, of those who were astray.

It is no sin for you that ye seek the bounty of your Lord (by trading). But, when ye press on in the multitude from 'Arafat, remember Allah by the sacred monument. Remember Him as He hath guided you, although before ye were of those astray.

There is no sin upon you in seeking your Lord’s bounty [during the hajj season]. Then when you stream out of ‘Arafat remember Allah at the Holy Mash‘ar, and remember Him as He has guided you, and earlier you were indeed among the astray.

It shall be no offense for you to seek the bounty of your Lord. When you surge on from Arafat, remember Allah as you approach the Holy Mountain of Mash'ar. Remember Him as it is He who guided you though before that you were amongst the astray.

There is no blame upon you for seeking bounty from your Lord [during Hajj]. But when you depart from 'Arafat, remember Allah at al- Mash'ar al-Haram. And remember Him, as He has guided you, for indeed, you were before that among those astray.

It is not a sin if you try to make a profit out of the bounty of your Lord (by trading during hajj). When you leave Arafah, commemorate the name of your Lord in Mash'ar, the sacred reminder of God. Commemorate His name as He has given you guidance while prior to that you had been in error.

There is no blame on you in seeking bounty from your Lord, so when you hasten on from "Arafat", then remember Allah near the Holy Monument, and remember Him as He has guided you, though before that you were certainly of the erring ones.

Laysa AAalaykum jun<u>ah</u>un an tabtaghoo fa<u>d</u>lan min rabbikum fai<u>tha</u> afa<u>d</u>tum min AAaraf<u>a</u>tin fa<b>o</b><u>th</u>kuroo All<u>a</u>ha AAinda almashAAari al<u>h</u>ar<u>a</u>mi wa<b>o</b><u>th</u>kuroohu kam<u>a</u> had<u>a</u>kum wain kuntum min qablihi lamina a<b>l</b><u>dda</u>lleen<b>a</b>

You will be committing no sin if [during the pilgrimage] you seek to obtain any bounty from your Lord. When you return from Arafat, remember God at the sacred place, and remember Him as He has guided you. Before this you were surely astray.

It is no crime in you if ye seek of the bounty of your Lord (during pilgrimage). Then when ye pour down from (Mount) Arafat, celebrate the praises of Allah at the Sacred Monument, and celebrate His praises as He has directed you, even though, before this, ye went astray.

لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُوا۟ فَضْلًا مِّن رَّبِّكُمْ فَإِذَآ أَفَضْتُم مِّنْ عَرَفَٰتٍ فَٱذْكُرُوا۟ ٱللَّهَ عِندَ ٱلْمَشْعَرِ ٱلْحَرَامِ وَٱذْكُرُوهُ كَمَا هَدَىٰكُمْ وَإِن كُنتُم مِّن قَبْلِهِۦ لَمِنَ ٱلضَّآلِّينَ

There is no sin in seeking lawful provision by trading or other ways during the Hajj. When you leave Arafat after having spent the day there on the 9th of Dhū Al-Ḥijjah, and when you head towards Muzdalifah on the night before the 10th of Dhū Al-Ḥijjah, remember Allah by glorifying and praising Him and by praying to Him at the sacred place in Muzdalifah. Remember that Allah has guided you to the teachings of His path, and the acts of Hajj to His House: you were unaware of the sacred laws before this.

There is no sin in seeking lawful provision by trading or other ways during the Hajj. When you leave Arafat after having spent the day there on the 9th of Dhū Al-Ḥijjah, and when you head towards Muzdalifah on the night before the 10th of Dhū Al-Ḥijjah, remember Allah by glorifying and praising Him and by praying to Him at the sacred place in Muzdalifah. Remember that Allah has guided you to the teachings of His path, and the acts of Hajj to His House: you were unaware of the sacred laws before this.

<p>Trading or earning during the Hajj</p><p>Verse 198: لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُوا فَضْلًا مِّن رَّ‌بِّكُمْ : There is no sin on you that you seek the bounty of your Lord (by trading) ' was revealed in a particular background of the Jahiliyyah when the people of Arabia had distorted all rules of worship and social dealings by injecting in them all sorts of absurd customs rendering acts of devotion into amusement. They would not even spare the sacred rites of Hajj when they added to them ridiculous doings out of their wild imagination. In the great gathering at Mina, they would set up special bazaars, hold exhibitions, and put up trade promotion devices. But after the appearance of Islam when Muslims were obligated with Hajj, all these absurd customs were eliminated. The noble Companions ؓ ، who would stake anything to seek the pleasure of Allah and to follow the teachings of His Messenger ﷺ ، started suspecting the validity of even the acts of trading or working for wages during Hajj days. They thought that earning in this manner is an outgrowth of the age of ignorance, may be Islam shall forbid it absolutely, so much so, that a certain person came to the blessed Companion ` Abdullah ibn ` Umar ؓ and asked: 'We are in the business of renting our camels. We have been doing it since long. People hire our camels to go for their Hajj. We go with them and perform our Hajj. Is it that our Hajj will not be valid?' Sayyidna ` Abdullah ibn ` Umar ؓ said: 'Some one came to the Holy Prophet ﷺ and asked the same question you are asking me. The Holy Prophet ﷺ did not reply to his question at that particular time until the verse لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُوا فَضْلًا مِّن رَّ‌بِّكُمْ was revealed. Then, he called for that person and said, 'Yes, your Hajj is valid.'</p><p>In short, this verse makes it clear that a person, who earns some profit by trading, or wages by working, incurs no sin. However, the practice of the disbelievers of Arabia whereby they had turned the Hajj into a trade fair was reformed through two simple words of the Qur'an to the effect that they can earn if they have to, but let them earn what they do as a favour and blessing of Allah Almighty, and be grateful for it, never making it a material exercise of minting money. The words فضْلًا مِّن رَّ‌بِّكُمْ ,: 'the bounty of your Lord' point out to this factor. Then, the expression: لَّا جُنَاحَ عَلَيْكُمْ preceding the words referred to above means that 'there is no sin on you' in this indulgence in earning which has a built-in hint that avoiding this indulgence too, if possible, is still better because it affects the ideal of perfect sincerity so desirable in the Hajj.</p><p>This whole issue, in fact, revolves round the original intention of a person. If his basic intention is to earn money through trading or employment but he has decided to perform the Hajj as an adjunct, or both the intentions are equally kept in mind, then, this is contrary to the ideal of sincerity and it will reduce the reward of Hajj and the blessings of Hajj would not fall to his lot as they normally would. And should it be that he leaves his home with the basic intention to perform his Hajj, but runs into unforeseen problems accidentally resulting in a shortage of Hajj expenses or needs of subsistence, he then, could go for a little earning through trading or employment to offset his shortage of need-oriented funds. This is, in no way, contrary to the ideal of sincerity. However, for one who has to do so, it is much better that he leaves the five special days of Hajj rites free of any engagement in trading or employment. Instead, he should devote these days to nothing but ` ibadah عبادہ and dhikr ذِکر of Allah. This is the reason why some ` ulama' عُلما have ruled that trading or employments during these special days of Hajj are forbidden.</p><p>Staying in ` Arafat and Muzdalifah:</p><p>The next statement in the same verse (198) is:</p><p>لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُوا فَضْلًا مِّن رَّ‌بِّكُمْ ۚ فَإِذَا أَفَضْتُم مِّنْ عَرَ‌فَاتٍ فَاذْكُرُ‌وا اللَّـهَ عِندَ الْمَشْعَرِ‌ الْحَرَ‌امِ ۖ وَاذْكُرُ‌وهُ كَمَا هَدَاكُمْ وَإِن كُنتُم مِّن قَبْلِهِ لَمِنَ الضَّالِّينَ ﴿198﴾</p><p>Later, when you flow down from ` Arafat, recite the name of Allah near al-Mash'ar al-Haram (the Sacred Monument) and recite His name as He has guided you, while before it, you were among the astray.</p><p>The verse tells us that, on the way back from ` Arafat, it is necessary (wajib) to stay overnight in Muzdalifah and to recite the name of Allah there, especially as taught.</p><p>Literally, ` Arafat is plural in number. This is the name of a particular plain. Its geographical boundaries are well-known. This plain is located outside the limits of Haram حرم . All hujjaj حَجَّاج (Hajj pilgrims) must reach and stay there between noon (zawal زوال) and sunset (ghurub غروب) hours. This is the most important obligation of Hajj for which, if missed out, there is no alternative in the form of kaffarah کَفَّارہ (expiation) or fidyah فدیہ (ransom).</p><p>Several causes have been cited for the name, ` Arafat. Out of these, the clearer explanation is that ` Arafat is a plain where man gets to know his Lord and, through his ` ibadah عبادہ and dhikr ذِکر ، learns how to get closer to Him, and in addition to that, Muslims from the East and the West meet and know each other by direct contact.</p><p>Emphasis has been laid in the text on the stay near al-Mash'ar al-Haram المشاعر الحرم on the way back from ` Arafat after having spent the day there and after having departed the plain soon after sunset. Al-Masha’ r Al-Haram الحرم المشاعر is the name of a mountain which is located in Muzdalifah. The word, 'al-mash` ar' المشاعر means 'sign' or 'symbol', and 'haram حرم ' being 'sacred', the name signifies that this mountain is a sacred monument to Islam. The plain adjacent is called Muzdalifah. It is necessary (wajib) to spend the night on this plain and offer the combined prayers of Maghrib and ` Isha' at one time in Muzdalifah. The Qur'anic expression: فَاذْكُرُ‌وا اللَّـهَ عِندَ الْمَشْعَرِ‌ الْحَرَ‌ام ; translated as 'recite the name of Allah near al-Mash'ar al-Haram' certainly includes all kinds of the remembrances of Allah, but here it particularly means the offering of two prayers at one time, that is, offering Maghrib with ` Isha'. This is the special act of ` ibadah peculiar to the plain of Muzdalifah. Perhaps, the sentence that follows: وَاذْكُرُ‌وهُ كَمَا هَدَاكُمْ (recite his name as He has guided you) is indicative of this aspect. It is said that one should remember Allah and recite His name in the manner He has taught without adulterating it with personal opinions because personal deduction would have demanded that the Salah Maghrib be offered at the time set for it and the Salah of ` Isha' at its own time. But, on that day, Allah Almighty favours that the Salah of Maghrib be delayed and offered along with ` Isha'. From the Qur'anic statement cited above, recite His name as He has guided you', we see the emergence of yet another basic ruling that man is not independent in worshipping and remembering Allah, that is, he cannot worship Him as he wishes and he cannot remember Him as he chooses. Instead, every ` ibadah and dhikr of Allah demands the observance of special rules of etiquette. These have to be performed as stipulated; doing it otherwise is not permissible. Then, Allah Almighty does not like any substraction or addition, nor any change in its prescribed time or place, even though the change may lead to an increase in the act of worship. It is observed that people tend to add some features in voluntary prayers and acts of charity from their side without having any reason approved by the Shari'ah, and going a step farther, they take it upon themselves as something necessary while Allah and His blessed Messenger did not declare it as necessary, and last but not the least, such people have the audacity to regard those who do not do all that as in error. This verse exposes their false position by saying that such additional forms of worship reflect the practice of Jahiliyyah when the disbelievers had used their personal opinions and choices to concoct forms of worship and had limited the serious act to few customs.</p>

Trading or earning during the HajjVerse 198: لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُوا فَضْلًا مِّن رَّ‌بِّكُمْ : There is no sin on you that you seek the bounty of your Lord (by trading) ' was revealed in a particular background of the Jahiliyyah when the people of Arabia had distorted all rules of worship and social dealings by injecting in them all sorts of absurd customs rendering acts of devotion into amusement. They would not even spare the sacred rites of Hajj when they added to them ridiculous doings out of their wild imagination. In the great gathering at Mina, they would set up special bazaars, hold exhibitions, and put up trade promotion devices. But after the appearance of Islam when Muslims were obligated with Hajj, all these absurd customs were eliminated. The noble Companions ؓ ، who would stake anything to seek the pleasure of Allah and to follow the teachings of His Messenger ﷺ ، started suspecting the validity of even the acts of trading or working for wages during Hajj days. They thought that earning in this manner is an outgrowth of the age of ignorance, may be Islam shall forbid it absolutely, so much so, that a certain person came to the blessed Companion ` Abdullah ibn ` Umar ؓ and asked: 'We are in the business of renting our camels. We have been doing it since long. People hire our camels to go for their Hajj. We go with them and perform our Hajj. Is it that our Hajj will not be valid?' Sayyidna ` Abdullah ibn ` Umar ؓ said: 'Some one came to the Holy Prophet ﷺ and asked the same question you are asking me. The Holy Prophet ﷺ did not reply to his question at that particular time until the verse لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُوا فَضْلًا مِّن رَّ‌بِّكُمْ was revealed. Then, he called for that person and said, 'Yes, your Hajj is valid.'In short, this verse makes it clear that a person, who earns some profit by trading, or wages by working, incurs no sin. However, the practice of the disbelievers of Arabia whereby they had turned the Hajj into a trade fair was reformed through two simple words of the Qur'an to the effect that they can earn if they have to, but let them earn what they do as a favour and blessing of Allah Almighty, and be grateful for it, never making it a material exercise of minting money. The words فضْلًا مِّن رَّ‌بِّكُمْ ,: 'the bounty of your Lord' point out to this factor. Then, the expression: لَّا جُنَاحَ عَلَيْكُمْ preceding the words referred to above means that 'there is no sin on you' in this indulgence in earning which has a built-in hint that avoiding this indulgence too, if possible, is still better because it affects the ideal of perfect sincerity so desirable in the Hajj.This whole issue, in fact, revolves round the original intention of a person. If his basic intention is to earn money through trading or employment but he has decided to perform the Hajj as an adjunct, or both the intentions are equally kept in mind, then, this is contrary to the ideal of sincerity and it will reduce the reward of Hajj and the blessings of Hajj would not fall to his lot as they normally would. And should it be that he leaves his home with the basic intention to perform his Hajj, but runs into unforeseen problems accidentally resulting in a shortage of Hajj expenses or needs of subsistence, he then, could go for a little earning through trading or employment to offset his shortage of need-oriented funds. This is, in no way, contrary to the ideal of sincerity. However, for one who has to do so, it is much better that he leaves the five special days of Hajj rites free of any engagement in trading or employment. Instead, he should devote these days to nothing but ` ibadah عبادہ and dhikr ذِکر of Allah. This is the reason why some ` ulama' عُلما have ruled that trading or employments during these special days of Hajj are forbidden.Staying in ` Arafat and Muzdalifah:The next statement in the same verse (198) is:لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُوا فَضْلًا مِّن رَّ‌بِّكُمْ ۚ فَإِذَا أَفَضْتُم مِّنْ عَرَ‌فَاتٍ فَاذْكُرُ‌وا اللَّـهَ عِندَ الْمَشْعَرِ‌ الْحَرَ‌امِ ۖ وَاذْكُرُ‌وهُ كَمَا هَدَاكُمْ وَإِن كُنتُم مِّن قَبْلِهِ لَمِنَ الضَّالِّينَ ﴿198﴾Later, when you flow down from ` Arafat, recite the name of Allah near al-Mash'ar al-Haram (the Sacred Monument) and recite His name as He has guided you, while before it, you were among the astray.The verse tells us that, on the way back from ` Arafat, it is necessary (wajib) to stay overnight in Muzdalifah and to recite the name of Allah there, especially as taught.Literally, ` Arafat is plural in number. This is the name of a particular plain. Its geographical boundaries are well-known. This plain is located outside the limits of Haram حرم . All hujjaj حَجَّاج (Hajj pilgrims) must reach and stay there between noon (zawal زوال) and sunset (ghurub غروب) hours. This is the most important obligation of Hajj for which, if missed out, there is no alternative in the form of kaffarah کَفَّارہ (expiation) or fidyah فدیہ (ransom).Several causes have been cited for the name, ` Arafat. Out of these, the clearer explanation is that ` Arafat is a plain where man gets to know his Lord and, through his ` ibadah عبادہ and dhikr ذِکر ، learns how to get closer to Him, and in addition to that, Muslims from the East and the West meet and know each other by direct contact.Emphasis has been laid in the text on the stay near al-Mash'ar al-Haram المشاعر الحرم on the way back from ` Arafat after having spent the day there and after having departed the plain soon after sunset. Al-Masha’ r Al-Haram الحرم المشاعر is the name of a mountain which is located in Muzdalifah. The word, 'al-mash` ar' المشاعر means 'sign' or 'symbol', and 'haram حرم ' being 'sacred', the name signifies that this mountain is a sacred monument to Islam. The plain adjacent is called Muzdalifah. It is necessary (wajib) to spend the night on this plain and offer the combined prayers of Maghrib and ` Isha' at one time in Muzdalifah. The Qur'anic expression: فَاذْكُرُ‌وا اللَّـهَ عِندَ الْمَشْعَرِ‌ الْحَرَ‌ام ; translated as 'recite the name of Allah near al-Mash'ar al-Haram' certainly includes all kinds of the remembrances of Allah, but here it particularly means the offering of two prayers at one time, that is, offering Maghrib with ` Isha'. This is the special act of ` ibadah peculiar to the plain of Muzdalifah. Perhaps, the sentence that follows: وَاذْكُرُ‌وهُ كَمَا هَدَاكُمْ (recite his name as He has guided you) is indicative of this aspect. It is said that one should remember Allah and recite His name in the manner He has taught without adulterating it with personal opinions because personal deduction would have demanded that the Salah Maghrib be offered at the time set for it and the Salah of ` Isha' at its own time. But, on that day, Allah Almighty favours that the Salah of Maghrib be delayed and offered along with ` Isha'. From the Qur'anic statement cited above, recite His name as He has guided you', we see the emergence of yet another basic ruling that man is not independent in worshipping and remembering Allah, that is, he cannot worship Him as he wishes and he cannot remember Him as he chooses. Instead, every ` ibadah and dhikr of Allah demands the observance of special rules of etiquette. These have to be performed as stipulated; doing it otherwise is not permissible. Then, Allah Almighty does not like any substraction or addition, nor any change in its prescribed time or place, even though the change may lead to an increase in the act of worship. It is observed that people tend to add some features in voluntary prayers and acts of charity from their side without having any reason approved by the Shari'ah, and going a step farther, they take it upon themselves as something necessary while Allah and His blessed Messenger did not declare it as necessary, and last but not the least, such people have the audacity to regard those who do not do all that as in error. This verse exposes their false position by saying that such additional forms of worship reflect the practice of Jahiliyyah when the disbelievers had used their personal opinions and choices to concoct forms of worship and had limited the serious act to few customs.

<h2 class="title">Commercial Transactions during Hajj</h2><p>Al-Bukhari reported that Ibn `Abbas said, "`Ukaz, Mijannah and Dhul-Majaz were trading posts during the time of Jahiliyyah. During that era, they did not like the idea of conducting business transactions during the Hajj season. Later, this Ayah was revealed: </p><div class="text_uthmani arabic">لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ</div><p>(There is no sin on you if you seek the bounty of your Lord.) during the Hajj season." </p><p>Abu Dawud and others recorded that Ibn `Abbas said, "They used to avoid conducting business transactions during the Hajj season, saying that these are the days of Dhikr. Allah revealed: </p><div class="text_uthmani arabic">لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ</div><p>(There is no sin on you if you seek the bounty of your Lord (during pilgrimage by trading).) </p><p>This is also the explanation of Mujahid, Sa`id bin Jubayr, `Ikrimah, Mansur bin Al-Mu`tamir, Qatadah, Ibrahim An-Nakha`i, Ar-Rabi` bin Anas and others. Ibn Jarir reported that Abu Umaymah said that when Ibn `Umar was asked about conducting trade during the Hajj, he recited the Ayah: </p><div class="text_uthmani arabic">لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ</div><p>(There is no sin on you if you seek the bounty of your Lord (during pilgrimage by trading). ) </p><p>This Hadith is related to Ibn `Umar with a strong chain of narrators. This Hadith is also related to the Prophet , as Ahmad reported that Abu Umamah At-Taymi said, "I asked Ibn `Umar, `We buy (and sell during the Hajj), so do we still have a valid Hajj' He said, `Do you not perform Tawaf around the House, stand at `Arafat, throw the pebbles and shave your heads' I said, `Yes.' Ibn `Umar said, `A man came to the Prophet and asked him about what you asked me, and the Prophet did not answer him until Jibril came down with this Ayah: </p><div class="text_uthmani arabic">لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ</div><p>(There is no sin on you if you seek the bounty of your Lord (during pilgrimage by trading).) The Prophet summoned the man and said: (You are pilgrims)." Ibn Jarir narrated that Abu Salih said to `Umar, "`O Leader of the faithful! Did you conduct trade transactions during the Hajj" He said, "Was their livelihood except during Hajj" </p><h2 class="title">Standing at `Arafat</h2><p>Allah said: </p><div class="text_uthmani arabic">فَإِذَآ أَفَضْتُم مِّنْ عَرَفَـتٍ فَاذْكُرُواْ اللَّهَ عِندَ الْمَشْعَرِ الْحَرَامِ</div><p>(Then when you leave `Arafat, remember Allah (by glorifying His praises, i.e., prayers and invocations) at the Mash`ar-il-Haram.) </p><p>`Arafat is the place where one stands during the Hajj and it is a pillar of the rituals of Hajj. Imam Ahmad and the Sunan compilers recorded that `Abdur-Rahman bin Ya`mar Ad-Diyli said that he heard Allah's Messenger saying: </p><div class="text_uthmani arabic">«الْحَجُّ عَرَفَاتٌ ثَلَاثًا فَمَنْ أَدْرَكَ عَرَفَةَ قَبْلَ أَنْ يَطْلُعَ الْفَجْرُ فَقَدْ أَدْرَكَ، وَأَيَّامُ مِنًى ثَلَاثَــةٌ، فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلَا إِثْمَ عَلَيْهِ، وَمَنْ تَأَخَّر فَلَا إِثْمَ عَلَيه»</div><p>(Hajj is `Arafat, (thrice). Hence, those who have stood at `Arafat before dawn will have performed (the rituals of the Hajj). The days of Mina are three, and there is no sin for those who move on after two days, or for those who stay.) </p><p>The time to stand on `Arafat starts from noon on the day of `Arafah until dawn the next day, which is the day of the Sacrifice (the tenth day of Dhul-Hijjah). The Prophet stood at `Arafat during the Farewell Hajj, after he had offered the Zuhr (noon) prayer, until sunset. He said, "Learn your rituals from me." In this Hadith (i. e., in the previous paragraph) he said, "Whoever stood at `Arafat before dawn, will have performed (the rituals of Hajj)." c`Urwah bin Mudarris bin Harithah bin Lam At-Ta'i said, "I came to Allah's Messenger at Al-Muzdalifah when it was time to pray. I said, `O Messenger of Allah! I came from the two mountains of Tayy', and my animal became tired and I became tired. I have not left any mountain, but stood on it. Do I have a valid Hajj' Allah's Messenger said: </p><div class="text_uthmani arabic">«مَنْ شَهِدَ صَلَاتَنَا هذِهِ، فَوَقَفَ مَعَنَا حَتَّى نَدْفَعَ، وَقَدْ وَقَفَ بِعَرَفَةَ قَبْلَ ذلِكَ لَيْلًا أَوْ نَهارًا فَقَدْ تَمَّ حَجُّهُ وَقَضَى تَفَثَه»</div><p>(Whoever performed this prayer with us, stood with us until we moved forth, and had stood at `Arafat before that, day or night, will have performed the Hajj and completed its rituals)." </p><p>This Hadith was collected by Imam Ahmad and the compilers of the Sunan, and At-Tirmidhi graded it Sلahih. It was reported that the mount was called `Arafat because, as `Abdur-Razzaq reported that `Ali bin Abu Talib said, "Allah sent Jibril to Prophet Ibrahim and he performed Hajj for him (to teach him its rituals). When Ibrahim reached `Arafat he said, `I have `Araftu (I know this place).' He had come to that area before. Thereafter, it was called `Arafat." Ibn Al-Mubarak said that `Ata' said, "It was called `Arafat because Jibril used to teach Ibrahim the rituals of Hajj. Ibrahim would say, `I have `Araftu, I have `Araftu.' It was thereafter called `Arafat." Similar statements were attributed to Ibn `Abbas, Ibn `Umar and Abu Mijlaz. Allah knows best. </p><p>`Arafat is also called Al-Mash`ar Al-Haram, Al-Mash`ar Al-Aqsa and Ilal, while the mount that is in the middle of `Arafat is called Jabal Ar-Rahmah (Mount of Mercy). </p><h2 class="title">The Time to leave `Arafat and Al-Muzdalifah</h2><p>Ibn Abu Hatim reported that Ibn `Abbas said, "During the time of Jahiliyyah, the people used to stand at `Arafat. When the sun would be on top of the mountains, just as the turban is on top of a man's head, they would move on. Allah's Messenger delayed moving from `Arafat until sunset." Ibn Marduwyah related this Hadith and added, "He then stood at Al-Muzdalifah and offered the Fajr (Dawn) prayer at an early time. When the light of dawn broke, he moved on." This Hadith has a Hasan chain of narrators. The long Hadith that Jabir bin `Abdullah narrated, which Muslim collected, stated, "The Prophet kept standing there (meaning at `Arafat) until sunset, when the yellow light had somewhat gone and the disc of the sun had disappeared. Then, the Prophet made Usamah sit behind him, and in order to keep her under control, pulled the nose string of Al-Qaswa' so hard, that its head touched the saddle. He gestured with his right hand and said, "Proceed calmly people, calmly!" Whenever he happened to pass over an elevated tract of sand, he lightly loosened the nose string of his camel till she climbed up and this is how they reached Al-Muzdalifah. There, he led the Maghrib (Evening) and `Isha' (Night) prayers with one Adhan and two Iqamah (which announces the imminent start of the acts of the prayer) and did not glorify Allah in between them (i.e., he did not perform voluntary Rak`ah). Allah's Messenger then laid down till dawn and offered the Fajr (Dawn) prayer with Adhan and Iqamah, when the morning light was clear. He again mounted Al-Qaswa', and when he came to Al-Mash`ar Al-Haram, he faced towards Qiblah, supplicated to Allah, glorifying Him and saying, La ilaha illallah, and he continued standing until the daylight was very clear. He then went quickly before the sun rose." </p><p>It is reported in the Two Sahihs that Usamah bin Zayd was asked, "How was the Prophet's pace when he moved" He said, "Slow, unless he found space, then he would go a little faster." </p><h2 class="title">Al-Mash`ar Al-Haram</h2><p>`Abdur-Razzaq reported that Ibn `Umar said that all of Al-Muzdalifah is Al-Mash`ar Al-Haram. It was reported that Ibn `Umar was asked about Allah's statement: </p><div class="text_uthmani arabic">فَاذْكُرُواْ اللَّهَ عِندَ الْمَشْعَرِ الْحَرَامِ</div><p>(...remember Allah (by glorifying His praises, i.e., prayers and invocations) at the Mash`ar-il-Haram.) He said, "It is the Mount and the surrounding area." It was reported that Al-Mash`ar Al-Haram is what is between the two Mounts (refer to the following Hadith), as Ibn `Abbas, Sa`id bin Jubayr, `Ikrimah, Mujahid, As-Suddi, Ar-Rabi` bin Anas, Al-Hasan and Qatadah have stated. </p><p>Imam Ahmad recorded that Jubayr bin Mut`im narrated that the Prophet said: </p><div class="text_uthmani arabic">«كُلُّ عَرَفَاتٍ مَوْقِفٌ، وَارْفَعُوا عَنْ عُرَنَةَ، وَكُلُّ مُزْدَلِفَةَ مَوْقِفٌ، وَارْفَعُوا عَنْ مُحَسِّرٍ، وَكُلُّ فِجَاجِ مَكَّةَ مَنْحَرٌ، وَكُلُّ أَيَّامِ التَّشْرِيقِ ذَبْح»</div><p>(All of `Arafat is a place of standing, and keep away from `Uranah. All of Al-Muzdalifah is a place for standing, and keep away from the bottom of Muhassir. All of the areas of Makkah are a place for sacrifice, and all of the days of Tashriq are days of sacrifice.) </p><p>Allah then said: </p><div class="text_uthmani arabic">وَاذْكُرُوهُ كَمَا هَدَاكُمْ</div><p>(And remember Him (by invoking Allah for all good) as He has guided you. ) </p><p>This Ayah reminds Muslims of Allah's bounty on them that He has directed and taught them the rituals of Hajj according to the guidance of Prophet Ibrahim Al-Khalil. This is why Allah said: </p><div class="text_uthmani arabic">وَإِن كُنتُمْ مِّن قَبْلِهِ لَمِنَ الضَّآلِّينَ</div><p>(...and verily, you were, before, of those who were astray.) </p><p>It was said that this Ayah refers to the condition before the guidance or the Qur'an or the Messenger , all of which are correct meanings. </p>

Commercial Transactions during HajjAl-Bukhari reported that Ibn `Abbas said, "`Ukaz, Mijannah and Dhul-Majaz were trading posts during the time of Jahiliyyah. During that era, they did not like the idea of conducting business transactions during the Hajj season. Later, this Ayah was revealed: لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ(There is no sin on you if you seek the bounty of your Lord.) during the Hajj season." Abu Dawud and others recorded that Ibn `Abbas said, "They used to avoid conducting business transactions during the Hajj season, saying that these are the days of Dhikr. Allah revealed: لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ(There is no sin on you if you seek the bounty of your Lord (during pilgrimage by trading).) This is also the explanation of Mujahid, Sa`id bin Jubayr, `Ikrimah, Mansur bin Al-Mu`tamir, Qatadah, Ibrahim An-Nakha`i, Ar-Rabi` bin Anas and others. Ibn Jarir reported that Abu Umaymah said that when Ibn `Umar was asked about conducting trade during the Hajj, he recited the Ayah: لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ(There is no sin on you if you seek the bounty of your Lord (during pilgrimage by trading). ) This Hadith is related to Ibn `Umar with a strong chain of narrators. This Hadith is also related to the Prophet , as Ahmad reported that Abu Umamah At-Taymi said, "I asked Ibn `Umar, `We buy (and sell during the Hajj), so do we still have a valid Hajj' He said, `Do you not perform Tawaf around the House, stand at `Arafat, throw the pebbles and shave your heads' I said, `Yes.' Ibn `Umar said, `A man came to the Prophet and asked him about what you asked me, and the Prophet did not answer him until Jibril came down with this Ayah: لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ(There is no sin on you if you seek the bounty of your Lord (during pilgrimage by trading).) The Prophet summoned the man and said: (You are pilgrims)." Ibn Jarir narrated that Abu Salih said to `Umar, "`O Leader of the faithful! Did you conduct trade transactions during the Hajj" He said, "Was their livelihood except during Hajj" Standing at `ArafatAllah said: فَإِذَآ أَفَضْتُم مِّنْ عَرَفَـتٍ فَاذْكُرُواْ اللَّهَ عِندَ الْمَشْعَرِ الْحَرَامِ(Then when you leave `Arafat, remember Allah (by glorifying His praises, i.e., prayers and invocations) at the Mash`ar-il-Haram.) `Arafat is the place where one stands during the Hajj and it is a pillar of the rituals of Hajj. Imam Ahmad and the Sunan compilers recorded that `Abdur-Rahman bin Ya`mar Ad-Diyli said that he heard Allah's Messenger saying: «الْحَجُّ عَرَفَاتٌ ثَلَاثًا فَمَنْ أَدْرَكَ عَرَفَةَ قَبْلَ أَنْ يَطْلُعَ الْفَجْرُ فَقَدْ أَدْرَكَ، وَأَيَّامُ مِنًى ثَلَاثَــةٌ، فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلَا إِثْمَ عَلَيْهِ، وَمَنْ تَأَخَّر فَلَا إِثْمَ عَلَيه»(Hajj is `Arafat, (thrice). Hence, those who have stood at `Arafat before dawn will have performed (the rituals of the Hajj). The days of Mina are three, and there is no sin for those who move on after two days, or for those who stay.) The time to stand on `Arafat starts from noon on the day of `Arafah until dawn the next day, which is the day of the Sacrifice (the tenth day of Dhul-Hijjah). The Prophet stood at `Arafat during the Farewell Hajj, after he had offered the Zuhr (noon) prayer, until sunset. He said, "Learn your rituals from me." In this Hadith (i. e., in the previous paragraph) he said, "Whoever stood at `Arafat before dawn, will have performed (the rituals of Hajj)." c`Urwah bin Mudarris bin Harithah bin Lam At-Ta'i said, "I came to Allah's Messenger at Al-Muzdalifah when it was time to pray. I said, `O Messenger of Allah! I came from the two mountains of Tayy', and my animal became tired and I became tired. I have not left any mountain, but stood on it. Do I have a valid Hajj' Allah's Messenger said: «مَنْ شَهِدَ صَلَاتَنَا هذِهِ، فَوَقَفَ مَعَنَا حَتَّى نَدْفَعَ، وَقَدْ وَقَفَ بِعَرَفَةَ قَبْلَ ذلِكَ لَيْلًا أَوْ نَهارًا فَقَدْ تَمَّ حَجُّهُ وَقَضَى تَفَثَه»(Whoever performed this prayer with us, stood with us until we moved forth, and had stood at `Arafat before that, day or night, will have performed the Hajj and completed its rituals)." This Hadith was collected by Imam Ahmad and the compilers of the Sunan, and At-Tirmidhi graded it Sلahih. It was reported that the mount was called `Arafat because, as `Abdur-Razzaq reported that `Ali bin Abu Talib said, "Allah sent Jibril to Prophet Ibrahim and he performed Hajj for him (to teach him its rituals). When Ibrahim reached `Arafat he said, `I have `Araftu (I know this place).' He had come to that area before. Thereafter, it was called `Arafat." Ibn Al-Mubarak said that `Ata' said, "It was called `Arafat because Jibril used to teach Ibrahim the rituals of Hajj. Ibrahim would say, `I have `Araftu, I have `Araftu.' It was thereafter called `Arafat." Similar statements were attributed to Ibn `Abbas, Ibn `Umar and Abu Mijlaz. Allah knows best. `Arafat is also called Al-Mash`ar Al-Haram, Al-Mash`ar Al-Aqsa and Ilal, while the mount that is in the middle of `Arafat is called Jabal Ar-Rahmah (Mount of Mercy). The Time to leave `Arafat and Al-MuzdalifahIbn Abu Hatim reported that Ibn `Abbas said, "During the time of Jahiliyyah, the people used to stand at `Arafat. When the sun would be on top of the mountains, just as the turban is on top of a man's head, they would move on. Allah's Messenger delayed moving from `Arafat until sunset." Ibn Marduwyah related this Hadith and added, "He then stood at Al-Muzdalifah and offered the Fajr (Dawn) prayer at an early time. When the light of dawn broke, he moved on." This Hadith has a Hasan chain of narrators. The long Hadith that Jabir bin `Abdullah narrated, which Muslim collected, stated, "The Prophet kept standing there (meaning at `Arafat) until sunset, when the yellow light had somewhat gone and the disc of the sun had disappeared. Then, the Prophet made Usamah sit behind him, and in order to keep her under control, pulled the nose string of Al-Qaswa' so hard, that its head touched the saddle. He gestured with his right hand and said, "Proceed calmly people, calmly!" Whenever he happened to pass over an elevated tract of sand, he lightly loosened the nose string of his camel till she climbed up and this is how they reached Al-Muzdalifah. There, he led the Maghrib (Evening) and `Isha' (Night) prayers with one Adhan and two Iqamah (which announces the imminent start of the acts of the prayer) and did not glorify Allah in between them (i.e., he did not perform voluntary Rak`ah). Allah's Messenger then laid down till dawn and offered the Fajr (Dawn) prayer with Adhan and Iqamah, when the morning light was clear. He again mounted Al-Qaswa', and when he came to Al-Mash`ar Al-Haram, he faced towards Qiblah, supplicated to Allah, glorifying Him and saying, La ilaha illallah, and he continued standing until the daylight was very clear. He then went quickly before the sun rose." It is reported in the Two Sahihs that Usamah bin Zayd was asked, "How was the Prophet's pace when he moved" He said, "Slow, unless he found space, then he would go a little faster." Al-Mash`ar Al-Haram`Abdur-Razzaq reported that Ibn `Umar said that all of Al-Muzdalifah is Al-Mash`ar Al-Haram. It was reported that Ibn `Umar was asked about Allah's statement: فَاذْكُرُواْ اللَّهَ عِندَ الْمَشْعَرِ الْحَرَامِ(...remember Allah (by glorifying His praises, i.e., prayers and invocations) at the Mash`ar-il-Haram.) He said, "It is the Mount and the surrounding area." It was reported that Al-Mash`ar Al-Haram is what is between the two Mounts (refer to the following Hadith), as Ibn `Abbas, Sa`id bin Jubayr, `Ikrimah, Mujahid, As-Suddi, Ar-Rabi` bin Anas, Al-Hasan and Qatadah have stated. Imam Ahmad recorded that Jubayr bin Mut`im narrated that the Prophet said: «كُلُّ عَرَفَاتٍ مَوْقِفٌ، وَارْفَعُوا عَنْ عُرَنَةَ، وَكُلُّ مُزْدَلِفَةَ مَوْقِفٌ، وَارْفَعُوا عَنْ مُحَسِّرٍ، وَكُلُّ فِجَاجِ مَكَّةَ مَنْحَرٌ، وَكُلُّ أَيَّامِ التَّشْرِيقِ ذَبْح»(All of `Arafat is a place of standing, and keep away from `Uranah. All of Al-Muzdalifah is a place for standing, and keep away from the bottom of Muhassir. All of the areas of Makkah are a place for sacrifice, and all of the days of Tashriq are days of sacrifice.) Allah then said: وَاذْكُرُوهُ كَمَا هَدَاكُمْ(And remember Him (by invoking Allah for all good) as He has guided you. ) This Ayah reminds Muslims of Allah's bounty on them that He has directed and taught them the rituals of Hajj according to the guidance of Prophet Ibrahim Al-Khalil. This is why Allah said: وَإِن كُنتُمْ مِّن قَبْلِهِ لَمِنَ الضَّآلِّينَ(...and verily, you were, before, of those who were astray.) It was said that this Ayah refers to the condition before the guidance or the Qur'an or the Messenger , all of which are correct meanings.

Then move with the crowd impetuously, and pray God to forgive you your sins. God is surely forgiving and kind.

Then, O people of Quraish, you too must return from the place where the people return from, and ask forgiveness from Allah; indeed Allah is Oft Forgiving, Most Merciful.

Then press on from where the people press on, and pray for God's forgiveness; God is All-forgiving, All-compassionate.

and surge onward together with the multitude of all the other people who surge onward, and ask God to forgive you your sins: for, verily, God is much-forgiving, a dispenser of grace.

Then hurry from the place whence the other people have hurried, and ask forgiveness of Allah, verily Allah is Forgiving, Merciful.

Then depart from the place whence all the people depart and ask Allah for His Forgiveness. Truly, Allah is Oft-Forgiving, Most-Merciful.

Then disperse from where the people disperse, and ask God for forgiveness. God is Most Forgiving, Most Merciful.

Then return from where others return and ask Allah's forgiveness. Most surely He is Forgiving and Merciful.

Then depart from the place whence all the people depart and ask Allah for His forgiveness. Truly, Allah is Oft-Forgiving, Most-Merciful.

Then hasten onward from the place whence the multitude hasteneth onward, and ask forgiveness of Allah. Lo! Allah is Forgiving, Merciful.

Then stream out from where the people stream out, and plead to Allah for forgiveness; indeed Allah is all-forgiving, all-merciful.

Then surge on from where the people surge and ask Allah for forgiveness. He is Forgiving and the Most Merciful.

Then depart from the place from where [all] the people depart and ask forgiveness of Allah. Indeed, Allah is Forgiving and Merciful.

Then leave Mash'ar as the rest of the people do and ask forgiveness from God; He is All-forgiving and All-merciful.

Then hasten on from the Place from which the people hasten on and ask the forgiveness of Allah; surely Allah is Forgiving, Merciful.

Thumma afee<u>d</u>oo min <u>h</u>aythu af<u>ad</u>a a<b>l</b>nn<u>a</u>su wa<b>i</b>staghfiroo All<u>a</u>ha inna All<u>a</u>ha ghafoorun ra<u>h</u>eem<b>un</b>

Then press on from where the pilgrims stream forth and ask God's forgiveness. God is ever forgiving and most merciful.

Then pass on at a quick pace from the place whence it is usual for the multitude so to do, and ask for Allah's forgiveness. For Allah is Oft-forgiving, Most Merciful.

ثُمَّ أَفِيضُوا۟ مِنْ حَيْثُ أَفَاضَ ٱلنَّاسُ وَٱسْتَغْفِرُوا۟ ٱللَّهَ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

Then leave Arafat just as the Prophet Abraham used to do, and do not leave out stopping at Arafat as the people of ignorance used to do. Seek forgiveness from Allah for any defects in the performance of the Hajj, for Allah is Forgiving towards those of His servants who repent and He is Merciful towards them.

Then leave Arafat just as the Prophet Abraham used to do, and do not leave out stopping at Arafat as the people of ignorance used to do. Seek forgiveness from Allah for any defects in the performance of the Hajj, for Allah is Forgiving towards those of His servants who repent and He is Merciful towards them.

<p>The third verse (199): ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ وَاسْتَغْفِرُ‌وا اللَّـهَ ۚ إِنَّ اللَّـهَ غَفُورٌ‌ رَّ‌حِيمٌ,(Then, flow down from where the people flowed, and seek forgiveness from Allah. Certainly, Allah is Most-Forgiving, Very-Merciful) was revealed in a particular background. The Quraysh of Arabia being the custodians of the Ka'bah کعبہ enjoyed a unique position of influence and distinction in the country. During the days of Jahiliyyah, while every-one went to ` Arafat, the Quraysh would, in order to demonstrate their unusual importance, stop at Muzdalifah and stay there. They said that, being the custodian of the Ka'bah کعبہ and the care-takers of the Har-am حرم ، it was not proper for them to go out of the limits of the, Haram حرم . Since Muzdalifah is located within the sacred limits of the Haram حرم and ` Arafat is out of it, they would seize upon the excuse, stay in Muzdalifah and it was from there that they came back. The truth was that they loved to show off their pride and arrogance and made it a point to keep common people at a distance. Their erroneous conduct thus apprehended, Allah Almighty commanded them to go where everyone goes, that is, into the plain of ` Arafat, and then, return from there with everyone else (it will be noted that in the accompanying translation of the text, the Qur'anic word afidu أَفِيضُوا has been rendered into English liter-ally with the word, 'flow' which succinctly suggests mingling with the multitude, something shunned by the Quraysh of Jahiliyyah جاھلیہ).</p><p>To begin with, behaving special and staying disconnected from others is a standing act of arrogance which must almost always be avoided, particularly during the days of Hajj where the garment of Ihram and the homogeneity of place and purpose teach the lesson that all human beings are equal, the distinction of rich and poor, learned and ignorant, big and small does not exist here, therefore, such display of assumed distinction, and that too in a state of Ihram احرام ، further increases the degree of crime.</p><p>Human equality in practice</p><p>This statement of the Holy Qur'an teaches us an important principle of social living which demands that the people of a higher status should not cut off their relations with those of a lower status; they should rather behave like members of a large family in their different forms of subsistence, stay and movement. This creates mutual brotherhood, concern and love, removes the walls between the rich and the poor, the employer and the employee. It was during his last sermon of Hajj that the Holy Prophet openly declared for all times to come that no Arab is superior to non-Arab and no white person is superior to a black person. Superiority depends on Taqwa and Ita` ah اِطاعت (the fear of Allah and the obedience to His command). Therefore, those who wanted to establish a distinct status for themselves by staying at Muzdalifah, contrary to the rest, were told that this act of theirs was a sin and they must seek forgiveness for it so that Allah Almighty may forgive them and bless them with His mercy.</p>

The third verse (199): ثُمَّ أَفِيضُوا مِنْ حَيْثُ أَفَاضَ النَّاسُ وَاسْتَغْفِرُ‌وا اللَّـهَ ۚ إِنَّ اللَّـهَ غَفُورٌ‌ رَّ‌حِيمٌ,(Then, flow down from where the people flowed, and seek forgiveness from Allah. Certainly, Allah is Most-Forgiving, Very-Merciful) was revealed in a particular background. The Quraysh of Arabia being the custodians of the Ka'bah کعبہ enjoyed a unique position of influence and distinction in the country. During the days of Jahiliyyah, while every-one went to ` Arafat, the Quraysh would, in order to demonstrate their unusual importance, stop at Muzdalifah and stay there. They said that, being the custodian of the Ka'bah کعبہ and the care-takers of the Har-am حرم ، it was not proper for them to go out of the limits of the, Haram حرم . Since Muzdalifah is located within the sacred limits of the Haram حرم and ` Arafat is out of it, they would seize upon the excuse, stay in Muzdalifah and it was from there that they came back. The truth was that they loved to show off their pride and arrogance and made it a point to keep common people at a distance. Their erroneous conduct thus apprehended, Allah Almighty commanded them to go where everyone goes, that is, into the plain of ` Arafat, and then, return from there with everyone else (it will be noted that in the accompanying translation of the text, the Qur'anic word afidu أَفِيضُوا has been rendered into English liter-ally with the word, 'flow' which succinctly suggests mingling with the multitude, something shunned by the Quraysh of Jahiliyyah جاھلیہ).To begin with, behaving special and staying disconnected from others is a standing act of arrogance which must almost always be avoided, particularly during the days of Hajj where the garment of Ihram and the homogeneity of place and purpose teach the lesson that all human beings are equal, the distinction of rich and poor, learned and ignorant, big and small does not exist here, therefore, such display of assumed distinction, and that too in a state of Ihram احرام ، further increases the degree of crime.Human equality in practiceThis statement of the Holy Qur'an teaches us an important principle of social living which demands that the people of a higher status should not cut off their relations with those of a lower status; they should rather behave like members of a large family in their different forms of subsistence, stay and movement. This creates mutual brotherhood, concern and love, removes the walls between the rich and the poor, the employer and the employee. It was during his last sermon of Hajj that the Holy Prophet openly declared for all times to come that no Arab is superior to non-Arab and no white person is superior to a black person. Superiority depends on Taqwa and Ita` ah اِطاعت (the fear of Allah and the obedience to His command). Therefore, those who wanted to establish a distinct status for themselves by staying at Muzdalifah, contrary to the rest, were told that this act of theirs was a sin and they must seek forgiveness for it so that Allah Almighty may forgive them and bless them with His mercy.

<h2 class="title">The Order to stand on `Arafat and to depart from it</h2><p>This Ayah contains Allah's order to those who stand at `Arafat to also move on to Al-Muzdalifah, so that they remember Allah at Al-Mash`ar Al-Haram. Allah commands the Muslim to stand with the rest of the pilgrims at `Arafat, unlike Quraysh who (before Islam) used to remain in the sanctuary, near Al-Muzdalifah, saying that they are the people of Allah's Town and the servants of His House. Al-Bukhari reported that `A'ishah said, "Quraysh and their allies, who used to be called Al-Hums, used to stay in Al-Muzdalifah while the rest of the Arabs would stand at `Arafat. When Islam came, Allah commanded His Prophet to stand at `Arafat and then proceed from there. Hence Allah's statement: </p><div class="text_uthmani arabic">مِنْ حَيْثُ أَفَاضَ النَّاسُ</div><p>(...from the place whence all the people depart.) </p><p>This was also said by Ibn `Abbas, Mujahid, `Ata', Qatadah and As-Suddi and others. Ibn Jarir chose this opinion and said that there is Ijma` (a consensus among the scholars) for it. </p><p>Imam Ahmad reported that Jubayr bin Mut`im said, "My camel was lost and I went out in search of it on the day of `Arafah, and I saw the Prophet standing in `Arafat. I said to myself, `By Allah he is from the Hums. What has brought him here"' This Hadith is also reported in the Sahihayn. Al-Bukhari reported that Ibn `Abbas said that `depart' mentioned in the Ayah refers to proceeding from Al-Muzdalifah to Mina to stone the pillars. Allah knows best. </p><h2 class="title">Asking Allah for His Forgiveness</h2><p>Allah said: </p><div class="text_uthmani arabic">وَاسْتَغْفِرُواْ اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ</div><p>(...and ask Allah for His forgiveness. Truly, Allah is Oft-Forgiving, Most-Merciful.) </p><p>Allah frequently orders remembrance of Him after acts of worship are finished. Muslim reported that Allah's Messenger used to ask Allah for His forgiveness thrice after the prayer is finished. It is reported in the Two Sahihs that the Prophet encouraged Tasbih (saying Subhan Allah, i.e., Glorified is Allah), Tahmid (saying Al-Hamdu Lillah, i.e., praise be to Allah) and Takbir (saying Allahu Akbar, i.e., Allah is the Most Great) thirty-three times each (after prayer). </p><p>Ibn Marduwyah collected the Hadith that Al-Bukhari reported from Shaddad bin Aws, who stated that Allah's Messenger said: </p><div class="text_uthmani arabic">«سَيِّدُ الْاِسْتِغْفَارِ أَنْ يَقُولَ الْعَبْدُ: اللَّهُمَّ أَنْتَ رَبِّي، لَا إِلهَ إِلَّا أَنْتَ، خَلَقْتَنِي وَأَنَا عَبْدُكَ، وَأَنَا عَلى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ، أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ، أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ، وَأَبُوءُ بِذَنْبِي، فَاغْفِرْ لِي فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إلَّا أَنْتَ، مَنْ قَالَهَا فِي لَيْلَةٍ فَمَاتَ فِي لَيْلَتِهِ دَخَلَ الْجَنَّــةَ، وَمَنْ قَالَهَا فِي يَوْمِهِ فَمَاتَ دَخَلَ الْجَنَّــة»</div><p>(The master of supplication for forgiveness, is for the servant to say: `O Allah! You are my Lord, there is no deity worthy of worship except You. You have created me and I am Your servant. I am on Your covenant, as much as I can be, and awaiting Your promise. I seek refuge with You from the evil that I have committed. I admit Your favor on me and admit my faults. So forgive me, for none except You forgives the sins.' Whoever said these words at night and died that same night will enter Paradise. Whoever said it during the day and died will enter Paradise.) </p><p>Furthermore, it is reported in the Two Sahihs that `Abdullah bin `Amr said that Abu Bakr said, "O Messenger of Allah! Teach me an invocation so that I may invoke (Allah) with it in my prayer. He told me to say: </p><div class="text_uthmani arabic">«قُلْ: اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا وَلَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ فَاغْفِرْ لِي مَغْفِرَةً مِنْ عِنْدِكَ، وَارْحَمْنِي إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيم»</div><p>(Allahumma inni zalamtu nafsi zulman kathiran, wa la yaghfirudh-dhunuba illa Anta faghfirli maghfiratan min `indika, war-hamni innaka Antal-Ghafur-ur-Rahim (O Allah! I have done great injustice to myself and none except You forgives sins, so please forgive me and be merciful to me as You are the Forgiver, the Merciful).) </p><p>There are many other Hadiths on this subject. </p>

The Order to stand on `Arafat and to depart from itThis Ayah contains Allah's order to those who stand at `Arafat to also move on to Al-Muzdalifah, so that they remember Allah at Al-Mash`ar Al-Haram. Allah commands the Muslim to stand with the rest of the pilgrims at `Arafat, unlike Quraysh who (before Islam) used to remain in the sanctuary, near Al-Muzdalifah, saying that they are the people of Allah's Town and the servants of His House. Al-Bukhari reported that `A'ishah said, "Quraysh and their allies, who used to be called Al-Hums, used to stay in Al-Muzdalifah while the rest of the Arabs would stand at `Arafat. When Islam came, Allah commanded His Prophet to stand at `Arafat and then proceed from there. Hence Allah's statement: مِنْ حَيْثُ أَفَاضَ النَّاسُ(...from the place whence all the people depart.) This was also said by Ibn `Abbas, Mujahid, `Ata', Qatadah and As-Suddi and others. Ibn Jarir chose this opinion and said that there is Ijma` (a consensus among the scholars) for it. Imam Ahmad reported that Jubayr bin Mut`im said, "My camel was lost and I went out in search of it on the day of `Arafah, and I saw the Prophet standing in `Arafat. I said to myself, `By Allah he is from the Hums. What has brought him here"' This Hadith is also reported in the Sahihayn. Al-Bukhari reported that Ibn `Abbas said that `depart' mentioned in the Ayah refers to proceeding from Al-Muzdalifah to Mina to stone the pillars. Allah knows best. Asking Allah for His ForgivenessAllah said: وَاسْتَغْفِرُواْ اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ(...and ask Allah for His forgiveness. Truly, Allah is Oft-Forgiving, Most-Merciful.) Allah frequently orders remembrance of Him after acts of worship are finished. Muslim reported that Allah's Messenger used to ask Allah for His forgiveness thrice after the prayer is finished. It is reported in the Two Sahihs that the Prophet encouraged Tasbih (saying Subhan Allah, i.e., Glorified is Allah), Tahmid (saying Al-Hamdu Lillah, i.e., praise be to Allah) and Takbir (saying Allahu Akbar, i.e., Allah is the Most Great) thirty-three times each (after prayer). Ibn Marduwyah collected the Hadith that Al-Bukhari reported from Shaddad bin Aws, who stated that Allah's Messenger said: «سَيِّدُ الْاِسْتِغْفَارِ أَنْ يَقُولَ الْعَبْدُ: اللَّهُمَّ أَنْتَ رَبِّي، لَا إِلهَ إِلَّا أَنْتَ، خَلَقْتَنِي وَأَنَا عَبْدُكَ، وَأَنَا عَلى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ، أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ، أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ، وَأَبُوءُ بِذَنْبِي، فَاغْفِرْ لِي فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إلَّا أَنْتَ، مَنْ قَالَهَا فِي لَيْلَةٍ فَمَاتَ فِي لَيْلَتِهِ دَخَلَ الْجَنَّــةَ، وَمَنْ قَالَهَا فِي يَوْمِهِ فَمَاتَ دَخَلَ الْجَنَّــة»(The master of supplication for forgiveness, is for the servant to say: `O Allah! You are my Lord, there is no deity worthy of worship except You. You have created me and I am Your servant. I am on Your covenant, as much as I can be, and awaiting Your promise. I seek refuge with You from the evil that I have committed. I admit Your favor on me and admit my faults. So forgive me, for none except You forgives the sins.' Whoever said these words at night and died that same night will enter Paradise. Whoever said it during the day and died will enter Paradise.) Furthermore, it is reported in the Two Sahihs that `Abdullah bin `Amr said that Abu Bakr said, "O Messenger of Allah! Teach me an invocation so that I may invoke (Allah) with it in my prayer. He told me to say: «قُلْ: اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا وَلَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ فَاغْفِرْ لِي مَغْفِرَةً مِنْ عِنْدِكَ، وَارْحَمْنِي إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيم»(Allahumma inni zalamtu nafsi zulman kathiran, wa la yaghfirudh-dhunuba illa Anta faghfirli maghfiratan min `indika, war-hamni innaka Antal-Ghafur-ur-Rahim (O Allah! I have done great injustice to myself and none except You forgives sins, so please forgive me and be merciful to me as You are the Forgiver, the Merciful).) There are many other Hadiths on this subject.

When you have finished the rites and ceremonies, remember God as you do your fathers, in fact with a greater devotion. There are some who say: "Give us, O Lord, in the world;" but they will forego their share in the life to come.

So when you have completed your Hajj rites, remember Allah as you used to remember your forefathers, in fact more than that; and among the people are some that say, “Our Lord! Give us in this world” – and he does not have a portion in the Hereafter.

And when you have performed your holy rites remember God, as you remember your fathers or yet more devoutly. Now some men there are who say, 'Our Lord, give to us in this world'; such men shall have no part in the world to come.

And when you have performed your acts of worship, [continue to] bear God in mind as you would bear your own fathers in mind-nay, with a yet keener remembrance! For there are people who [merely] pray, "O our Sustainer! Give us in this world" -and such shall not partake in the blessings of the life to come.

And when ye have completed Your rites, remember Allah even as ye remember your fathers or with a stronger remembrance. Of mankind there are some who say: our Lord vouchsafe unto us in, the world. And for such there shall be no portion in the Hereafter.

So when you have accomplished your Manasik [(i.e. Ihram, Tawaf of the Ka'bah and As-Safa and Al-Marwah), stay at 'Arafat, Muzdalifah and Mina, Ramy of Jamarat, (stoning of the specified pillars in Mina) slaughtering of Hady (animal, etc.)]. Remember Allah as you remember your forefathers or with a far more remembrance. But of mankind there are some who say: "Our Lord! Give us (Your Bounties) in this world!" and for such there will be no portion in the Hereafter.

When you have completed your rites, remember God as you remember your parents, or even more. Among the people is he who says, “Our Lord, give us in this world,” yet he has no share in the Hereafter.

And when you have performed your Hajj rites, remember Allah as you had been remembering your own forefathers, or even with greater zeal. (Even those who remember Allah do it in different ways). Some say, "Our Lord, give us all the good things here in this world. " Such people shall have no share in the Hereafter.

So when you have accomplished your Manasik, remember Allah as you remember your forefathers or with far more remembrance. But of mankind there are some who say: "Our Lord! Give us (Your bounties) in this world!" and for such there will be no portion in the Hereafter.

And when ye have completed your devotions, then remember Allah as ye remember your fathers or with a more lively remembrance. But of mankind is he who saith: "Our Lord! Give unto us in the world," and he hath no portion in the Hereafter.

And when you finish your rites, then remember Allah as you would remember your fathers, or with a more ardent remembrance. Among the people there are those who say, ‘Our Lord, give us in this world,’ but for such there is no share in the Hereafter.

And when you have fulfilled your sacred duties remember Allah as you remember your forefathers or with deeper reverence. There are some who say: 'Lord, give us good in this world' He shall have no share in the Everlasting Life.

And when you have completed your rites, remember Allah like your [previous] remembrance of your fathers or with [much] greater remembrance. And among the people is he who says, "Our Lord, give us in this world," and he will have in the Hereafter no share.

After you complete the acts of your Hajj, also commemorate God, just as you would remember your father, or even more earnestly. Some people say, "Lord, give us what we want in this life," but in the life hereafter they have no beneficial share.

So when you have performed your devotions, then laud Allah as you lauded your fathers, rather a greater lauding. But there are some people who say, Our Lord! give us in the world, and they shall have no resting place.

Fai<u>tha</u> qa<u>d</u>aytum man<u>a</u>sikakum fa<b>o</b><u>th</u>kuroo All<u>a</u>ha ka<u>th</u>ikrikum <u>a</u>b<u>a</u>akum aw ashadda <u>th</u>ikran famina a<b>l</b>nn<u>a</u>si man yaqoolu rabban<u>a</u> <u>a</u>tin<u>a</u> fee a<b>l</b>dduny<u>a</u> wam<u>a</u> lahu fee al<u>a</u>khirati min khal<u>a</u>q<b>in</b>

When you have performed the acts of worship prescribed for you, celebrate the praises of God as you celebrated the praises of your fathers, or even more fervently than that. There are some who say, "Our Lord, give us abundance in this world." These shall have no share in the world to come.

So when ye have accomplished your holy rites, celebrate the praises of Allah, as ye used to celebrate the praises of your fathers,- yea, with far more Heart and soul. There are men who say: "Our Lord! Give us (Thy bounties) in this world!" but they will have no portion in the Hereafter.

فَإِذَا قَضَيْتُم مَّنَٰسِكَكُمْ فَٱذْكُرُوا۟ ٱللَّهَ كَذِكْرِكُمْ ءَابَآءَكُمْ أَوْ أَشَدَّ ذِكْرًا فَمِنَ ٱلنَّاسِ مَن يَقُولُ رَبَّنَآ ءَاتِنَا فِى ٱلدُّنْيَا وَمَا لَهُۥ فِى ٱلْءَاخِرَةِ مِنْ خَلَٰقٍ

When you have completed the acts of Hajj, remember and praise Him much, just as you boast about and praise your forefathers – or even more than that because every favour that you enjoy comes from Him. People are different: some are disbelieving idolaters who only believe in this worldly life. Such people will only ask Allah for the blessing of this world and its beauty in the form of health, wealth and children, and will not receive anything of what Allah has prepared for His faithful servants in the Afterlife. This is because of their desire for this world and their neglect of the Afterlife.

When you have completed the acts of Hajj, remember and praise Him much, just as you boast about and praise your forefathers – or even more than that because every favour that you enjoy comes from Him. People are different: some are disbelieving idolaters who only believe in this worldly life. Such people will only ask Allah for the blessing of this world and its beauty in the form of health, wealth and children, and will not receive anything of what Allah has prepared for His faithful servants in the Afterlife. This is because of their desire for this world and their neglect of the Afterlife.

<p>The prohibition of Jahili customs at Mina</p><p>In the verses 199 to 201, some Jahili جاھلی customs have been corrected. One of these was that the Arabs of the Jahiliyyah جاھلیہ would, once they had finished their rites at ` Arafat and Muzdalifah and performed their tawaf طواف and sacrifice and stay in Mina منٰی ، hold gatherings to recite poetry and to eulogize the achievements of their forefathers. Such gatherings were obviously devoid of the remembrance of Allah. It was strange that they elected to waste such blessed days in activities which were of no consequence in relation to what they were supposed to do there. Therefore, they were told that, as soon as they have completed their Ihram احرام rites and come to stay at Mina منٰی ، they should dedicate their stay to the remembrance of Allah and leave out the practice of indulging in the reminiscences of their forefathers, specially the boastful claims about their achievements. Better still was to remember Allah, not them, and that too with greater attachment and fervor. There was nothing like being engaged in the dhikr ذکر of Allah. So, the Holy Qur an guides Muslims to shun the customs coming from the age of ignorance, especially in the great days of Hajj they have been blessed with, which are exclusively reserved for ` ibadah عبادہ and dhikr ذکر and have merits and blessings of their own, a gift from Allah which may not be available again if lost through carelessness.</p><p>In addition to that, the Hajj is a special act of worship which one gets to perform only after a long and generally exacting journey, separation from family and business and great expense of money and time. That unforeseen circumstances prevail is not a far-out prospect. It is quite possible that one fails to achieve the long-cherished objective of Hajj, in spite of all efforts and expenses. Now, if Allah Almighty has, in His infinite grace, removed all impediments and one has accomplished his Hajj obligation by successfully performing all required rites, then, the occasion calls for gratitude which further demands that one should keep busy in remembering Allah, avoid wasteful gatherings, engagements or conversations. Compared with the time spent by the people of Jahiliyyah in forefather tale-telling which brought them no benefit here, or there, the thing to do here is the dhikr of Allah which is all radiance and benefit for this world, and for the Hereafter. No doubt, contemporary Muslims do not follow the custom of Jahiliyyah any more by holding poetic recitals to eulogize their family trees, but there are thousands of Muslims from all over the world who still spend out these precious days of Hajj in wasteful gatherings, entertainments, amusements, shoppings and similar other pursuits of personal satisfaction. This verse is enough to warn them.</p><p>Some commentators have explained this verse by dwelling upon the analogy of 'father' used here, in some detail. They say that one should remember Allah as one remembered his father during his childhood when he was dependant on his father for everything. If man were to think when he is young, adult and rational, is he not far more dependent on Allah Almighty at all times and under all conditions, certainly much more than a child was on his father? As for the boastful claims about the honour of their fathers, something the people of Jdhiliyyah used to make, this verse eliminates that too by saying that real honour comes through the dhikr of Allah. (Ruh; at-Bayan)</p><p>Moderation in religious and worldly pursuits</p><p>Besides what the people of Jahiliyyah used to do during their stay at Mina, some of them had another habit during the Hajj. Normally, they would be engaged in acts of devotion to Allah, yet when it came to making a prayer, they would focus all their attention to praying for worldly needs, such as, comfort, wealth, honour and their likes, showing no concern for the life to come. It was to correct this sort of approach in supplication that it was said that there are people who would use the great occasion of Hajj to pray for the insignificant gains of the present life and forget the Hereafter. For such people the Hereafter holds nothing because their conduct shows that they have gone through the obligation of Hajj merely in a formal manner, or have done it to earn prestige in their society. To please Allah and to earn salvation in the Hereafter are objectives alien to them.</p>

The prohibition of Jahili customs at MinaIn the verses 199 to 201, some Jahili جاھلی customs have been corrected. One of these was that the Arabs of the Jahiliyyah جاھلیہ would, once they had finished their rites at ` Arafat and Muzdalifah and performed their tawaf طواف and sacrifice and stay in Mina منٰی ، hold gatherings to recite poetry and to eulogize the achievements of their forefathers. Such gatherings were obviously devoid of the remembrance of Allah. It was strange that they elected to waste such blessed days in activities which were of no consequence in relation to what they were supposed to do there. Therefore, they were told that, as soon as they have completed their Ihram احرام rites and come to stay at Mina منٰی ، they should dedicate their stay to the remembrance of Allah and leave out the practice of indulging in the reminiscences of their forefathers, specially the boastful claims about their achievements. Better still was to remember Allah, not them, and that too with greater attachment and fervor. There was nothing like being engaged in the dhikr ذکر of Allah. So, the Holy Qur an guides Muslims to shun the customs coming from the age of ignorance, especially in the great days of Hajj they have been blessed with, which are exclusively reserved for ` ibadah عبادہ and dhikr ذکر and have merits and blessings of their own, a gift from Allah which may not be available again if lost through carelessness.In addition to that, the Hajj is a special act of worship which one gets to perform only after a long and generally exacting journey, separation from family and business and great expense of money and time. That unforeseen circumstances prevail is not a far-out prospect. It is quite possible that one fails to achieve the long-cherished objective of Hajj, in spite of all efforts and expenses. Now, if Allah Almighty has, in His infinite grace, removed all impediments and one has accomplished his Hajj obligation by successfully performing all required rites, then, the occasion calls for gratitude which further demands that one should keep busy in remembering Allah, avoid wasteful gatherings, engagements or conversations. Compared with the time spent by the people of Jahiliyyah in forefather tale-telling which brought them no benefit here, or there, the thing to do here is the dhikr of Allah which is all radiance and benefit for this world, and for the Hereafter. No doubt, contemporary Muslims do not follow the custom of Jahiliyyah any more by holding poetic recitals to eulogize their family trees, but there are thousands of Muslims from all over the world who still spend out these precious days of Hajj in wasteful gatherings, entertainments, amusements, shoppings and similar other pursuits of personal satisfaction. This verse is enough to warn them.Some commentators have explained this verse by dwelling upon the analogy of 'father' used here, in some detail. They say that one should remember Allah as one remembered his father during his childhood when he was dependant on his father for everything. If man were to think when he is young, adult and rational, is he not far more dependent on Allah Almighty at all times and under all conditions, certainly much more than a child was on his father? As for the boastful claims about the honour of their fathers, something the people of Jdhiliyyah used to make, this verse eliminates that too by saying that real honour comes through the dhikr of Allah. (Ruh; at-Bayan)Moderation in religious and worldly pursuitsBesides what the people of Jahiliyyah used to do during their stay at Mina, some of them had another habit during the Hajj. Normally, they would be engaged in acts of devotion to Allah, yet when it came to making a prayer, they would focus all their attention to praying for worldly needs, such as, comfort, wealth, honour and their likes, showing no concern for the life to come. It was to correct this sort of approach in supplication that it was said that there are people who would use the great occasion of Hajj to pray for the insignificant gains of the present life and forget the Hereafter. For such people the Hereafter holds nothing because their conduct shows that they have gone through the obligation of Hajj merely in a formal manner, or have done it to earn prestige in their society. To please Allah and to earn salvation in the Hereafter are objectives alien to them.

<h2 class="title">The Order for Remembrance of Allah and seeking Good in this Life and the Hereafter upon completing the Rites of Hajj</h2><p>Allah commands that He be remembered after the rituals are performed. </p><div class="text_uthmani arabic">كَذِكْرِكُمْ ءَابَآءَكُمْ</div><p>(...as you remember your forefathers) </p><p>Sa`id bin Jubayr said that Ibn `Abbas said, "During the time of Jahiliyyah, people used to stand during the (Hajj) season, and one of them would say, `My father used to feed (the poor), help others (end their disputes, with his money), pay the Diyah (i.e., blood money),' and so forth. The only Dhikr that they had was that they would remember the deeds of their fathers. Allah then revealed to Muhammad : </p><div class="text_uthmani arabic">فَاذْكُرُواْ اللَّهَ كَذِكْرِكُمْ ءَابَآءَكُمْ أَوْ أَشَدَّ ذِكْرًا</div><p>(Remember Allah as you remember your forefathers or with far more remembrance.) </p><p>Therefore, remembering Allah the Exalted and Ever High is always encouraged. We should mention that when Allah used "or" in the Ayah, He meant to encourage the people to remember Him more than they remember their forefathers, not that the word entails a doubt (as to which is larger or bigger). This statement is similar to the Ayat: </p><div class="text_uthmani arabic">فَهِىَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً</div><p>(...as stones or even worse in hardness) (2:74) and, </p><div class="text_uthmani arabic">يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً</div><p>(. ..fear men as they fear Allah or even more) (4:77) and, </p><div class="text_uthmani arabic">وَأَرْسَلْنَـهُ إِلَى مِاْئَةِ أَلْفٍ أَوْ يَزِيدُونَ </div><p>(And We sent him to a hundred thousand (people) or even more) (37:147) and, </p><div class="text_uthmani arabic">فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى </div><p>(And was at a distance of two bows' length or (even) nearer.) (53:9) </p><p>Allah encourages calling Him in supplication after remembering Him, because this will make it more likely that the supplication will be accepted. Allah also criticizes those who only supplicate to Him about the affairs of this life, while ignoring the affairs of the Hereafter. Allah said: </p><div class="text_uthmani arabic">فَمِنَ النَّاسِ مَن يَقُولُ رَبَّنَآ ءَاتِنَا فِى الدُّنْيَا وَمَا لَهُ فِى الاٌّخِرَةِ مِنْ خَلَـقٍ</div><p>(But of mankind there are some who say: "Our Lord! Give us (Your bounties) in this world!" and for such there will be no portion in the Hereafter.) qmeaning, they have no share in the Hereafter. This criticism serves to discourage other people from imitating those mentioned. </p><p>Sa`id bin Jubayr said that Ibn `Abbas said, "Some bedouins used to come to the standing area (`Arafat) and supplicate saying, `O Allah! Make it a rainy year, a fertile year and a year of good child bearing.' They would not mention any of the affairs of the Hereafter. Thus, Allah revealed about them: </p><div class="text_uthmani arabic">فَمِنَ النَّاسِ مَن يَقُولُ رَبَّنَآ ءَاتِنَا فِى الدُّنْيَا وَمَا لَهُ فِى الاٌّخِرَةِ مِنْ خَلَـقٍ</div><p>(But of mankind there are some who say: "Our Lord! Give us (Your bounties) in this world!" and for such there will be no portion in the Hereafter.) </p><p>The believers who came after them used to say: </p><div class="text_uthmani arabic">رَبَّنَآ ءَاتِنَا فِى الدُّنْيَا حَسَنَةً وَفِي الاٌّخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ</div><p>(Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!") </p><p>Next, Allah revealed: </p><div class="text_uthmani arabic">أُولَـئِكَ لَهُمْ نَصِيبٌ مِّمَّا كَسَبُواْ وَاللَّهُ سَرِيعُ الْحِسَابِ </div><p>(For them there will be alloted a share for what they have earned. And Allah is swift at reckoning.) </p><p>Hence, Allah praised those who ask for the affairs of both this life and the Hereafter. He said: </p><div class="text_uthmani arabic">وِمِنْهُم مَّن يَقُولُ رَبَّنَآ ءَاتِنَا فِى الدُّنْيَا حَسَنَةً وَفِي الاٌّخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ </div><p>(And of them there are some who say: "Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!") </p><p>The supplication mentioned and praised in the Ayah includes all good aspects of this life and seeks refuge from all types of evil. The good of this life concerns every material request of well-being, spacious dwelling, pleasing mates, sufficient provision, beneficial knowledge, good profession or deeds, comfortable means of transportation and good praise, all of which the scholars of Tafsir have mentioned regarding this subject. All of these are but a part of the good that is sought in this life. As for the good of the Hereafter, the best of this includes acquiring Paradise, which also means acquiring safety from the greatest horror at the gathering place. It also refers to being questioned lightly and the other favors in the Hereafter. </p><p>As for acquiring safety from the Fire, it includes being directed to what leads to this good end in this world, such as avoiding the prohibitions, sins of all kinds and doubtful matters. </p><p>Al-Qasim bin `Abdur-Rahman said, "Whoever is gifted with a grateful heart, a remembering tongue and a patient body, will have been endowed with a good deed in this life, a good deed in the Hereafter and saved from the torment of the Fire." </p><p>This is why the Sunnah encourages reciting this Du`a' (i.e., in the Ayah about gaining a good deed in this life and the Hereafter). Al-Bukhari reported that Anas bin Malik narrated that the Prophet used to say: </p><div class="text_uthmani arabic">«اللَّهُمَّ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً، وَفِي الآخِرَةِ حَسَنَــةً، وَقِنَا عَذَابَ النَّار»</div><p>(O Allah, our Lord! Give us that which is good in this life, that which is good in the Hereafter and save us from the torment of the Fire.) </p><p>Imam Ahmad reported that Anas said, "Allah's Messenger visited a Muslim man who had become as weak as a sick small bird. Allah's Messenger said to him, `Were you asking or supplicating to Allah about something' He said, `Yes. I used to say: O Allah! Whatever punishment you saved for me in the Hereafter, give it to me in this life.' Allah's Messenger said: </p><div class="text_uthmani arabic">«سُبْحَانَ اللهِ لَا تُطِيقُهُ أَوْ لَا تَسْتَطِيعُهُ، فَهَلَّا قُلْتَ:</div><div class="text_uthmani arabic">رَبَّنَآ ءَاتِنَا فِى الدُّنْيَا حَسَنَةً وَفِي الاٌّخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ</div><p>( </p><p>(All praise is due to Allah! You cannot bear it -or stand it-. You should have said: (Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!)) </p><p>The man began reciting this Du`a and he was cured." Muslim also recorded it. </p><p>Al-Hakim reported that Sa`id bin Jubayr said, "A man came to Ibn `Abbas and said, `I worked for some people and settled for a part of my compensation in return for their taking me to perform Hajj with them. Is this acceptable' Ibn `Abbas said, `You are among those whom Allah described: </p><div class="text_uthmani arabic">أُولَـئِكَ لَهُمْ نَصِيبٌ مِّمَّا كَسَبُواْ وَاللَّهُ سَرِيعُ الْحِسَابِ </div><p>(For them there will be alloted a share for what they have earned. And Allah is swift at reckoning.) </p><p>Al-Hakim then commented; "This Hadith is authentic according to the criteria of the Two Shaykhs (Al-Bukhari and Muslim) although they did not record it." </p>

The Order for Remembrance of Allah and seeking Good in this Life and the Hereafter upon completing the Rites of HajjAllah commands that He be remembered after the rituals are performed. كَذِكْرِكُمْ ءَابَآءَكُمْ(...as you remember your forefathers) Sa`id bin Jubayr said that Ibn `Abbas said, "During the time of Jahiliyyah, people used to stand during the (Hajj) season, and one of them would say, `My father used to feed (the poor), help others (end their disputes, with his money), pay the Diyah (i.e., blood money),' and so forth. The only Dhikr that they had was that they would remember the deeds of their fathers. Allah then revealed to Muhammad : فَاذْكُرُواْ اللَّهَ كَذِكْرِكُمْ ءَابَآءَكُمْ أَوْ أَشَدَّ ذِكْرًا(Remember Allah as you remember your forefathers or with far more remembrance.) Therefore, remembering Allah the Exalted and Ever High is always encouraged. We should mention that when Allah used "or" in the Ayah, He meant to encourage the people to remember Him more than they remember their forefathers, not that the word entails a doubt (as to which is larger or bigger). This statement is similar to the Ayat: فَهِىَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً(...as stones or even worse in hardness) (2:74) and, يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً(. ..fear men as they fear Allah or even more) (4:77) and, وَأَرْسَلْنَـهُ إِلَى مِاْئَةِ أَلْفٍ أَوْ يَزِيدُونَ (And We sent him to a hundred thousand (people) or even more) (37:147) and, فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى (And was at a distance of two bows' length or (even) nearer.) (53:9) Allah encourages calling Him in supplication after remembering Him, because this will make it more likely that the supplication will be accepted. Allah also criticizes those who only supplicate to Him about the affairs of this life, while ignoring the affairs of the Hereafter. Allah said: فَمِنَ النَّاسِ مَن يَقُولُ رَبَّنَآ ءَاتِنَا فِى الدُّنْيَا وَمَا لَهُ فِى الاٌّخِرَةِ مِنْ خَلَـقٍ(But of mankind there are some who say: "Our Lord! Give us (Your bounties) in this world!" and for such there will be no portion in the Hereafter.) qmeaning, they have no share in the Hereafter. This criticism serves to discourage other people from imitating those mentioned. Sa`id bin Jubayr said that Ibn `Abbas said, "Some bedouins used to come to the standing area (`Arafat) and supplicate saying, `O Allah! Make it a rainy year, a fertile year and a year of good child bearing.' They would not mention any of the affairs of the Hereafter. Thus, Allah revealed about them: فَمِنَ النَّاسِ مَن يَقُولُ رَبَّنَآ ءَاتِنَا فِى الدُّنْيَا وَمَا لَهُ فِى الاٌّخِرَةِ مِنْ خَلَـقٍ(But of mankind there are some who say: "Our Lord! Give us (Your bounties) in this world!" and for such there will be no portion in the Hereafter.) The believers who came after them used to say: رَبَّنَآ ءَاتِنَا فِى الدُّنْيَا حَسَنَةً وَفِي الاٌّخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ(Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!") Next, Allah revealed: أُولَـئِكَ لَهُمْ نَصِيبٌ مِّمَّا كَسَبُواْ وَاللَّهُ سَرِيعُ الْحِسَابِ (For them there will be alloted a share for what they have earned. And Allah is swift at reckoning.) Hence, Allah praised those who ask for the affairs of both this life and the Hereafter. He said: وِمِنْهُم مَّن يَقُولُ رَبَّنَآ ءَاتِنَا فِى الدُّنْيَا حَسَنَةً وَفِي الاٌّخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ (And of them there are some who say: "Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!") The supplication mentioned and praised in the Ayah includes all good aspects of this life and seeks refuge from all types of evil. The good of this life concerns every material request of well-being, spacious dwelling, pleasing mates, sufficient provision, beneficial knowledge, good profession or deeds, comfortable means of transportation and good praise, all of which the scholars of Tafsir have mentioned regarding this subject. All of these are but a part of the good that is sought in this life. As for the good of the Hereafter, the best of this includes acquiring Paradise, which also means acquiring safety from the greatest horror at the gathering place. It also refers to being questioned lightly and the other favors in the Hereafter. As for acquiring safety from the Fire, it includes being directed to what leads to this good end in this world, such as avoiding the prohibitions, sins of all kinds and doubtful matters. Al-Qasim bin `Abdur-Rahman said, "Whoever is gifted with a grateful heart, a remembering tongue and a patient body, will have been endowed with a good deed in this life, a good deed in the Hereafter and saved from the torment of the Fire." This is why the Sunnah encourages reciting this Du`a' (i.e., in the Ayah about gaining a good deed in this life and the Hereafter). Al-Bukhari reported that Anas bin Malik narrated that the Prophet used to say: «اللَّهُمَّ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً، وَفِي الآخِرَةِ حَسَنَــةً، وَقِنَا عَذَابَ النَّار»(O Allah, our Lord! Give us that which is good in this life, that which is good in the Hereafter and save us from the torment of the Fire.) Imam Ahmad reported that Anas said, "Allah's Messenger visited a Muslim man who had become as weak as a sick small bird. Allah's Messenger said to him, `Were you asking or supplicating to Allah about something' He said, `Yes. I used to say: O Allah! Whatever punishment you saved for me in the Hereafter, give it to me in this life.' Allah's Messenger said: «سُبْحَانَ اللهِ لَا تُطِيقُهُ أَوْ لَا تَسْتَطِيعُهُ، فَهَلَّا قُلْتَ:رَبَّنَآ ءَاتِنَا فِى الدُّنْيَا حَسَنَةً وَفِي الاٌّخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ( (All praise is due to Allah! You cannot bear it -or stand it-. You should have said: (Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!)) The man began reciting this Du`a and he was cured." Muslim also recorded it. Al-Hakim reported that Sa`id bin Jubayr said, "A man came to Ibn `Abbas and said, `I worked for some people and settled for a part of my compensation in return for their taking me to perform Hajj with them. Is this acceptable' Ibn `Abbas said, `You are among those whom Allah described: أُولَـئِكَ لَهُمْ نَصِيبٌ مِّمَّا كَسَبُواْ وَاللَّهُ سَرِيعُ الْحِسَابِ (For them there will be alloted a share for what they have earned. And Allah is swift at reckoning.) Al-Hakim then commented; "This Hadith is authentic according to the criteria of the Two Shaykhs (Al-Bukhari and Muslim) although they did not record it."

But some there are who pray: "Give us of good in the world, O Lord, and give us of good in the life to come, and suffer us not to suffer the torment of Hell."

And among them are some that say, “Our Lord! Give us good in the world and good in the Hereafter, and save us from the punishment of fire!”

And others there are who say, 'Our Lord, give to us in this world good, and good in the world to come, and guard us against the chastisement of the fire';

But there are among them such as pray, "O our Sustainer! Grant us good in this world and good in the life to come, and keep us safe from suffering through the fire":

And of mankind are some who say: our Lord! vouchsafe unto us good in the world and good in the Hereafter, and save us from the torment of the Fire.

And of them there are some who say: "Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!"

And among them is he who says, “Our Lord, give us goodness in this world, and goodness in the Hereafter, and protect us from the torment of the Fire.”

Then there are others who say, "Our Lord, give us what is good in this world and also what is good in the Hereafter and save us from the torment of Fire."

And of them there are some who say: "Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!"

And of them (also) is he who saith: "Our Lord! Give unto us in the world that which is good and in the Hereafter that which is good, and guard us from the doom of Fire."

And among them there are those who say, ‘Our Lord, give us good in this world and good in the Hereafter, and save us from the punishment of the Fire.’

But there are others who say: 'Lord, give us a merit in the world and good in the Everlasting Life, and save us from the punishment of the Fire'

But among them is he who says, "Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire."

Others pray, "Lord, give us good things both in this life as well as in the life hereafter and save us from the torment of fire".

And there are some among them who say: Our Lord! grant us good in this world and good in the hereafter, and save us from the chastisement of the fire.

Waminhum man yaqoolu rabban<u>a</u> <u>a</u>tin<u>a</u> fee a<b>l</b>dduny<u>a</u> <u>h</u>asanatan wafee al<u>a</u>khirati <u>h</u>asanatan waqin<u>a</u> AAa<u>tha</u>ba a<b>l</b>nn<u>a</u>r<b>i</b>

But there are others who pray, "Our Lord, grant us good in this world as well as good in the world to come, and protect us from the torment of the Fire."

And there are men who say: "Our Lord! Give us good in this world and good in the Hereafter, and defend us from the torment of the Fire!"

وَمِنْهُم مَّن يَقُولُ رَبَّنَآ ءَاتِنَا فِى ٱلدُّنْيَا حَسَنَةً وَفِى ٱلْءَاخِرَةِ حَسَنَةً وَقِنَا عَذَابَ ٱلنَّارِ

Yet there is another group of people who have faith in Allah and the Afterlife who ask their Lord for blessing in this world and the ability to do good, just as they ask Him for entry into Paradise and safety from the punishment of the fire of Hell.

Yet there is another group of people who have faith in Allah and the Afterlife who ask their Lord for blessing in this world and the ability to do good, just as they ask Him for entry into Paradise and safety from the punishment of the fire of Hell.

<p>It may be noted at this point that the verse mentions those who pray by saying: رَ‌بَّنَا آتِنَا فِي الدُّنْيَا (Our Lord, give to us in this world...) which does not include the word, حَسَنَةً ; (good). This indicates that they do not care to have what is really good even in this mortal world, on the contrary, they are so drunk with their craze for material things that nothing short of a constant fulfillment of their desires would satisfy them. They just do not bother to check if it is good or bad, procured rightly or wrongly or what people think about them.</p><p>This verse extends a serious warning to those Muslims as well who prefer to pray for their material ends only even at the unique time of Hajj and at places so sacred, devoting most of their concerns towards that goal. There are many rich people who themselves pray, or request others they hold in esteem to pray for them, not for deliverance from the accounting of the Akhirah آخیرہ ، but for increase in their wealth, growth in business, and for other worldly concerns. There are many who, by their profusion in waza'if وظایف and nawafil نوافل (voluntary acts of worship), come to believe that they are very devoted, pious and special. In reality, hidden behind this facade is the same love of the mundane life. Then, there are respected people who maintain relations with pious elders of their time, as well as show their regard for deceased saints and walis اولیاء ، but the prevailing aim of such relationships is the vague hope that their دعاء and ta'widh تعویذ (prayers and spiritual charms) will work for them, worldly hardships will stay away, and their belongings shall be blessed. For such people too, this verse has special instructions. Stressed here is the fact that this whole affair rests in the hands of Allah who is All-Knowing and All-Aware. Everyone must assess his or her deeds, specially the intention behind whatever is done during the Hajj or Zia-rah زیارہ ، which includes all وظایٔف waza-'if, nawafil, du 'a- and salah.</p><p>Then, towards the later part of the verse, Allah Almighty refers to His virtuous and favoured servants - may be some of them are less prosperous in a material way - by saying:</p><p>مَّن يَقُولُ رَ‌بَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَ‌ةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ‌</p><p>And there is another among them who says: "0 our Lord, give us good in this world and good in the Hereafter and save us from the punishment of Fire."</p><p>The word, (hasanah حَسَنَۃ) used here is inclusive of all that is good, inwardly or outwardly. For instance, hasanah حَسَنَۃ or 'good in this world' shall include personal and family health, increase and benedictory sufficiency (barakah بَرَکَۃ) in lawful livelihood, the fulfillment of all needs, virtuous deeds, desirable morals, beneficial knowledge, honour and prestige, strength of faith, guidance into the straight path and perfect sincerity in ` ibadat عبادہ . Similarly, hasanah حَسَنَۃ or 'good in the Hereafter' shall cover everything from the Paradise, with its countless and endless blessings to the pleasure of Allah Almighty and the privilege of seeing Him.</p><p>In short, this du` a دعاء is a compendium of all prayers in as much as it encompasses the entire range of man's worldly and other-worldly objectives. Apart from enjoying peace in the world, and peace in the Hereafter, the verse, refers in the end to the safety from 'the punishment of Fire' as well. It was for this reason that the Holy Prophet ﷺ used to pray with these words very frequently:</p><p>رَ‌بَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَ‌ةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ‌</p><p>Our Lord, give us good in this world and good in the Hereafter and save us from the punishment of Fire.</p><p>It is masnun to make this prayer particularly while making tawaf. This verse also corrects those ignorant dervishes (so called mystics) who think that real ` ibadah عبادہ lies in praying for the Hereafter alone and claim that they do not, on that count, care much about the mortal world. In reality, such a claim is false, for man depends on fulfilling his worldly needs not only for his life and sustenance, but also for performing the acts of worship and obedience. Without these, serving the objectives of faith would become impossible. Therefore, the blessed practice of the prophets of Allah has been that they prayed to Allah for the good of both the worlds. One who thinks that praying to Allah for the fulfillment of his worldly needs is against the norms of piety and spiritual dignity is unaware of the great station of prophet hood, and ignorant of man's own role in this mortal world. So, what is required is that one should not focus all his attention on his material needs as if they were the very purpose of life, but he should, along with it, show far more concern for what would happen to him in the Hereafter, and pray for it.</p><p>In the concluding part of this verse, the end of the other class of people who pray for the good of the dunya دنیا (mortal world) and akhirah آخِرَ‌ةِ (Hereafter) both has been stated by saying that they will be rewarded in both the worlds for their correct and righteous conduct and for their prayers. Following that, it has been said: وَاللَّـهُ سَرِ‌يعُ الْحِسَابِ (And Allah is swift at reckoning) because His all-pervading knowledge and most perfect power is sufficient to assess the life-long deeds of each and every person who ever breathed in His creation; for this He needs none of those computing mechanisms and means on which only man depends. So, the time will soon come when He shall make man account for what he did, and it will be on the basis of that accounting that he will spread out His reward and punishment.</p>

It may be noted at this point that the verse mentions those who pray by saying: رَ‌بَّنَا آتِنَا فِي الدُّنْيَا (Our Lord, give to us in this world...) which does not include the word, حَسَنَةً ; (good). This indicates that they do not care to have what is really good even in this mortal world, on the contrary, they are so drunk with their craze for material things that nothing short of a constant fulfillment of their desires would satisfy them. They just do not bother to check if it is good or bad, procured rightly or wrongly or what people think about them.This verse extends a serious warning to those Muslims as well who prefer to pray for their material ends only even at the unique time of Hajj and at places so sacred, devoting most of their concerns towards that goal. There are many rich people who themselves pray, or request others they hold in esteem to pray for them, not for deliverance from the accounting of the Akhirah آخیرہ ، but for increase in their wealth, growth in business, and for other worldly concerns. There are many who, by their profusion in waza'if وظایف and nawafil نوافل (voluntary acts of worship), come to believe that they are very devoted, pious and special. In reality, hidden behind this facade is the same love of the mundane life. Then, there are respected people who maintain relations with pious elders of their time, as well as show their regard for deceased saints and walis اولیاء ، but the prevailing aim of such relationships is the vague hope that their دعاء and ta'widh تعویذ (prayers and spiritual charms) will work for them, worldly hardships will stay away, and their belongings shall be blessed. For such people too, this verse has special instructions. Stressed here is the fact that this whole affair rests in the hands of Allah who is All-Knowing and All-Aware. Everyone must assess his or her deeds, specially the intention behind whatever is done during the Hajj or Zia-rah زیارہ ، which includes all وظایٔف waza-'if, nawafil, du 'a- and salah.Then, towards the later part of the verse, Allah Almighty refers to His virtuous and favoured servants - may be some of them are less prosperous in a material way - by saying:مَّن يَقُولُ رَ‌بَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَ‌ةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ‌And there is another among them who says: "0 our Lord, give us good in this world and good in the Hereafter and save us from the punishment of Fire."The word, (hasanah حَسَنَۃ) used here is inclusive of all that is good, inwardly or outwardly. For instance, hasanah حَسَنَۃ or 'good in this world' shall include personal and family health, increase and benedictory sufficiency (barakah بَرَکَۃ) in lawful livelihood, the fulfillment of all needs, virtuous deeds, desirable morals, beneficial knowledge, honour and prestige, strength of faith, guidance into the straight path and perfect sincerity in ` ibadat عبادہ . Similarly, hasanah حَسَنَۃ or 'good in the Hereafter' shall cover everything from the Paradise, with its countless and endless blessings to the pleasure of Allah Almighty and the privilege of seeing Him.In short, this du` a دعاء is a compendium of all prayers in as much as it encompasses the entire range of man's worldly and other-worldly objectives. Apart from enjoying peace in the world, and peace in the Hereafter, the verse, refers in the end to the safety from 'the punishment of Fire' as well. It was for this reason that the Holy Prophet ﷺ used to pray with these words very frequently:رَ‌بَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَ‌ةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ‌Our Lord, give us good in this world and good in the Hereafter and save us from the punishment of Fire.It is masnun to make this prayer particularly while making tawaf. This verse also corrects those ignorant dervishes (so called mystics) who think that real ` ibadah عبادہ lies in praying for the Hereafter alone and claim that they do not, on that count, care much about the mortal world. In reality, such a claim is false, for man depends on fulfilling his worldly needs not only for his life and sustenance, but also for performing the acts of worship and obedience. Without these, serving the objectives of faith would become impossible. Therefore, the blessed practice of the prophets of Allah has been that they prayed to Allah for the good of both the worlds. One who thinks that praying to Allah for the fulfillment of his worldly needs is against the norms of piety and spiritual dignity is unaware of the great station of prophet hood, and ignorant of man's own role in this mortal world. So, what is required is that one should not focus all his attention on his material needs as if they were the very purpose of life, but he should, along with it, show far more concern for what would happen to him in the Hereafter, and pray for it.In the concluding part of this verse, the end of the other class of people who pray for the good of the dunya دنیا (mortal world) and akhirah آخِرَ‌ةِ (Hereafter) both has been stated by saying that they will be rewarded in both the worlds for their correct and righteous conduct and for their prayers. Following that, it has been said: وَاللَّـهُ سَرِ‌يعُ الْحِسَابِ (And Allah is swift at reckoning) because His all-pervading knowledge and most perfect power is sufficient to assess the life-long deeds of each and every person who ever breathed in His creation; for this He needs none of those computing mechanisms and means on which only man depends. So, the time will soon come when He shall make man account for what he did, and it will be on the basis of that accounting that he will spread out His reward and punishment.

They are those who will surely have their share of whatsoever they have earned; for God is swift at the reckoning.

For such is a portion from what they have earned; and Allah is Swift At Taking Account.

those -- they shall have a portion from what they have earned; and God is swift at the reckoning.

it is these. that shall have their portion [of happiness] in return for what they have earned. And God is swift in reckoning.

These! for them will be a share for that which they have earned. and Allah is swift at reckoning.

For them there will be alloted a share for what they have earned. And Allah is Swift at reckoning.

These will have a share of what they have earned. God is swift in reckoning.

Such people shall have their due share (in both the worlds) according to what they earn. And Allah is swift at settling accounts.

For them there will be alloted a share for what they have earned. And Allah is swift at reckoning.

For them there is in store a goodly portion out of that which they have earned. Allah is swift at reckoning.

Such shall partake of what they have earned, and Allah is swift at reckoning.

These shall have a share of what they have earned. Swift is the reckoning of Allah.

Those will have a share of what they have earned, and Allah is swift in account.

They will have their share of the reward for their deeds. God's reckoning is swift.

They shall have (their) portion of what they have earned, and Allah is swift in reckoning.

Ol<u>a</u>ika lahum na<u>s</u>eebun mimm<u>a</u> kasaboo wa<b>A</b>ll<u>a</u>hu sareeAAu al<u>h</u>is<u>a</u>b<b>i</b>

They shall have a good share from what they have earned. God is swift in His reckoning.

To these will be allotted what they have earned; and Allah is quick in account.

أُو۟لَٰٓئِكَ لَهُمْ نَصِيبٌ مِّمَّا كَسَبُوا۟ وَٱللَّهُ سَرِيعُ ٱلْحِسَابِ

Those that pray for the good of this world and the Afterlife will receive their share of the great reward for their good actions in the world. Allah is swift in taking account of actions: He will reward those that do good and take those that do evil to task.

Those that pray for the good of this world and the Afterlife will receive their share of the great reward for their good actions in the world. Allah is swift in taking account of actions: He will reward those that do good and take those that do evil to task.

Remember God during the stated days; but if a person comes away after two days, it will not be a sin; and if one tarries, he will not transgress, if he keep away from evil. Follow the law of God, and remember that you will have to gather before Him in the end.

And remember Allah in the counted days; so whoever hastens by departing in two days, there is no sin on him; and whoever stays on, there is no sin for him – for the pious; and keep fearing Allah, and know well that it is to Him you will be raised.

And remember God during certain days numbered. If any man hastens on in two days, that is no sin in him; and if any delays, it is not a sin in him, if he be godfearing. And fear you God, and know that unto Him you shall be mustered.

And bear God in mind during the appointed days; but he who hurries away within two days shall incur no sin, and he who tarries longer shall incur no sin, provided that he is conscious of God. Hence, remain conscious of God, and know that unto Him you shall be gathered.

And remember Allah on the days numbered. Then whosoever hastenoth in two days on him is no sin, and whosoever delayeth, On him is no sin: this for him: who feareth. So fear Allah, and know that verily unto Him shall ye be gathered.

And remember Allah during the appointed Days. But whosoever hastens to leave in two days, there is no sin on him and whosoever stays on, there is no sin on him, if his aim is to do good and obey Allah (fear Him), and know that you will surely be gathered unto Him.

And remember God during the designated days. But whoever hurries on in two days commits no wrong, and whoever stays on commits no wrong—provided he maintains righteousness. And obey God, and know that to Him you will be gathered.

So pass these few appointed days in remembering Allah; then there is nothing wrong if one hastens on (from Mina) after two days or stays there (a day) longer, " provided that he spends these days it piety. Do not disobey Him and remember that One Day you shall be mustered before Him.

And remember Allah during the Appointed Days. But whosoever hastens to leave in two days, there is no sin on him and whosoever stays on, there is no sin on him, if his aim is to do good and obey Allah (fear Him), and know that you will surely be gathered unto Him.

Remember Allah through the appointed days. Then whoso hasteneth (his departure) by two days, it is no sin for him, and whoso delayeth, it is no sin for him; that is for him who wardeth off (evil). Be careful of your duty to Allah, and know that unto Him ye will be gathered.

Remember Allah in the appointed days. Then whoever hastens off in a couple of days, there is no sin upon him, and whoever delays, there is no sin upon him—that for one who has been Godwary—and be wary of Allah and know that toward Him you will be mustered.

Remember Allah during counted days. Whosoever hastens on in two days, no sin shall be on him. And if any delay, no sin shall be on him, for he who wardsoff (evil). And fear Allah, and know that you shall be assembled unto Him.

And remember Allah during [specific] numbered days. Then whoever hastens [his departure] in two days - there is no sin upon him; and whoever delays [until the third] - there is no sin upon him - for him who fears Allah. And fear Allah and know that unto Him you will be gathered.

Commemorate (the names of) God in the prescribed days. For one who observes piety, it is not a sin to be hasty or tardy during the two days. Have fear of God and know that before Him you will all be raised after death.

And laud Allah during the numbered days; then whoever hastens off in two days, there is no blame on him, and whoever remains behind, there is no blame on him, (this is) for him who guards (against evil), and be careful (of your duty) to Allah, and know that you shall be gathered together to Him.

Wa<b>o</b><u>th</u>kuroo All<u>a</u>ha fee ayy<u>a</u>min maAAdood<u>a</u>tin faman taAAajjala fee yawmayni fal<u>a</u> ithma AAalayhi waman taakhkhara fal<u>a</u> ithma AAalayhi limani ittaq<u>a</u> wa<b>i</b>ttaqoo All<u>a</u>ha wa<b>i</b>AAlamoo annakum ilayhi tu<u>h</u>sharoon<b>a</b>

Remember God during the appointed days; for one who hastens to leave in two days, it shall be no sin; and for one who stays on, it shall be no sin for him either. This is for one who fears God. Have fear of God, and know that you shall all be gathered before Him.

Celebrate the praises of Allah during the Appointed Days. But if any one hastens to leave in two days, there is no blame on him, and if any one stays on, there is no blame on him, if his aim is to do right. Then fear Allah, and know that ye will surely be gathered unto Him.

وَٱذْكُرُوا۟ ٱللَّهَ فِىٓ أَيَّامٍ مَّعْدُودَٰتٍ فَمَن تَعَجَّلَ فِى يَوْمَيْنِ فَلَآ إِثْمَ عَلَيْهِ وَمَن تَأَخَّرَ فَلَآ إِثْمَ عَلَيْهِ لِمَنِ ٱتَّقَىٰ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّكُمْ إِلَيْهِ تُحْشَرُونَ

Remember Allah by saying, ‘Allāhu Akbar’ (Allah is greatest!), and, ‘Lā ilāhah illā Allāh’ (There is no god except Allah), on the 11th, 12th and 13th of Dhū Al-Ḥijjah. If anyone is in a hurry, he may leave Minā after pelting stones on the 12th of Dhū Al-Ḥijjah – and there will be no sin as Allah has granted that permission. It is also acceptable if someone stays to pelt stones on the 13th of Dhū Al-Ḥijjah – in fact, this is better and was the action of the Prophet (peace be upon him). All of this applies to those that are mindful of Allah during their Hajj and carry it out in accordance with Allah’s instruction. Be mindful of Allah by fulfilling His instructions and avoiding His prohibitions. Be sure that you will return to Him alone and He will recompense you for your actions.

Remember Allah by saying, ‘Allāhu Akbar’ (Allah is greatest!), and, ‘Lā ilāhah illā Allāh’ (There is no god except Allah), on the 11th, 12th and 13th of Dhū Al-Ḥijjah. If anyone is in a hurry, he may leave Minā after pelting stones on the 12th of Dhū Al-Ḥijjah – and there will be no sin as Allah has granted that permission. It is also acceptable if someone stays to pelt stones on the 13th of Dhū Al-Ḥijjah – in fact, this is better and was the action of the Prophet (peace be upon him). All of this applies to those that are mindful of Allah during their Hajj and carry it out in accordance with Allah’s instruction. Be mindful of Allah by fulfilling His instructions and avoiding His prohibitions. Be sure that you will return to Him alone and He will recompense you for your actions.

<p>The emphasis on remembering Allah in Mina</p><p>In the last of the eight verses relating to injunctions about Hajj, that is, وَاذْكُرُ‌وا اللَّـهَ فِي أَيَّامٍ مَّعْدُودَاتٍ (And recite the name of Allah in the given number of days), the Hajj pilgrims have been asked to engage themselves in the remembrance of Allah so that their Hajj meets a perfect ending and their post-Hajj life becomes correct and fruitful. These 'given number of days' refer to (ayyam al-tashriq) ایام التشریق during which it is necessary (wajib) to say takbir (which is, اللہ اکبر اللہ اکبر لا الہ الا اللہ واللہ اکبر اللہ اکبر وللہ الحمد).</p><p>Immediately following is a clarification of the duration of stay at Mina منٰی and the deadline for throwing pebbles at the three Pillars. This was an issue debated by the people of Jahiliyyah. Some thought it was necessary to stay at Mina منٰی upto the 13th of Dhul-Hijjah and throw pebbles at the three Pillars. According to them, to come back from Mina منٰی on the 12th was impermissible and those who did so were sinners. Similarly, others regarded coming back on the 12th necessary and staying there through the 13th, a sin. Both were corrected in this verse by saying: فَمَن تَعَجَّلَ فِي يَوْمَيْنِ فَلَا إِثْمَ عَلَيْهِ وَمَن تَأَخَّرَ‌ فَلَا إِثْمَ عَلَيْهِ : 'Then whoever is early (in leaving) after two days there is no sin on him and whoever remains behind, there is no sin on him ...' thereby proving that both parties calling each other sinners are involved in excess and error.</p><p>The correct position is that Hajj pilgrims have the option of acting on either of the two permissions. However, it is better and preferable to stay there through the third day (that is, 13th of Dhul-Hijjah). Jurists say that one who leaves Mina before sunset on the second day (i.e. 12th of Dhul-Hijjah), it is not necessary for him to do his ramy رَمِی (throwing of pebbles on the three Pillars) for the third day. But, should the sun set while he is still in Mina, it does not remain anymore permissible for him to leave Mina until he has done his ramy رَمِی for the third day. However, the ramy رَمِی for the third day has a special concession that it can also be done between the post-morning and pre-noon hours.</p><p>If we look at the manner in which the choice of returning from Mina has been given to the Hujjaj حَجَّاج - no sin if they return on the second day and no sin if they return on the third day - we shall realize that all this is for the convenience of one who fears Allah and obeys His commands, for he really deserves the Hajj, as said elsewhere in the Holy Qur'an إِنَّمَا يَتَقَبَّلُ اللَّـهُ مِنَ الْمُتَّقِينَ ﴿27﴾which means that Allah Almighty accepts (acts of prayer and worship) only from those who are God-fearing and obedient. Now, one who has been involved in sins much before Hajj, continued being negligent even during the Hajj and was callous enough not to abstain from sins even after Hajj, his Hajj is certainly not going to be of any good to him, although, the formal obligation has been validly fulfilled, releasing him from the possible crime of not having performed the Hajj.</p><p>Closing this eight-verse unit, it was said: وَاتَّقُوا اللَّـهَ وَاعْلَمُوا أَنَّكُمْ إِلَيْهِ تُحْشَرُ‌ونَ (And fear Allah and be sure that you are going to be gathered before Him), where He shall make you account for all your open and hidden deeds and give you the reward and punishment for these. This last line is really the essence of all Hajj injunctions given in these verses. It means that one should keep fearing Allah during the special days of the Hajj guarding oneself from any shortcoming in the prescribed acts of Hajj, as he should keep fearing Allah after the Hajj guarding himself against any pride of performance, and keep abstaining from sins because, on the day human deeds shall be weighed on the Balance, his sins will eat away his good deeds, that is, they will nullify the effect and weight of the good deeds. In a hadith about the great ` ibadah عبادہ of Hajj, it has been said that one who returns after having accomplished his Hajj, is so cleansed of his sins as if he was born on that day. This is why those performing Hajj have been instructed to maintain the quality of Taqwa, (that vital sense of responsibility before Allah). Being one who has been purified from sins, it is necessary to take all possible precautions against what tempts man to fall into sin so that one can earn the best of both the worlds, the dunya دنیا and the akhirah آخِرَ‌ةِ. If this is not done and the performer of Hajj goes back to a life of sin, even after such a cathartic experience, he shall find that the elimination of his past sins by forgiveness is not going to be of any use to him. Contrary to this, the ` ulama' have said that one who returns from his Hajj with his heart free from the love of dunya دنیا and attracted to the concern for the akhirah آخِرَ‌ةِ , his Hajj is accepted and his sins are forgiven and his prayers are answered. From place to place during the Hajj, people pledge their obedience to Allah before His House, how can these pledges be thoughtlessly broken after the Hajj? If those who are lucky to perform their Hajj are a little more mindful of this factor, they might stay by their solemn pledge later on.</p><p>A pious elder said: When I returned from Hajj, it was by chance that a suggestion of sin crept into my heart whereupon I heard a voice from the Unseen: Didn't you perform the Hajj? Didn't you perform the Hajj? This voice became a wall between me and that sin. Allah Almighty protected me.'</p><p>As against this, there is the case of another pious man from Turkey, who was a disciple of the famous Maulana Jami. He was in such an unusual state of spiritual excellence in his normal life that he used to observe a halo of radiance over his head. He went to perform his Hajj, but after his return he discovered that he has lost that unusual state totally. He talked about it to his master, Maulana Jami. He said: 'Before your Hajj, you had the gift of humbleness, you wept before Allah thinking of yourself as a sinner. After your Hajj, you became proud and picked up the airs of someone righteous, spiritually elevated. Therefore, this very Hajj of yours became the cause of your pride and that is why you lost that state of radiance.'</p><p>The emphasis on Taqwa (the fear of Allah) towards the conclusion of Hajj injunctions has yet another secret. It goes without saying that Hajj is a great act of ` ibadah. Once it has been accomplished, that eternal adversary of man, the Satan شیطان ، generally injects into man's heart the thought of self-righteousness which simply ruins all his deeds. Therefore, the final word said was about the need to fear Allah and the necessity to obey Him, not only before the Hajj and during the Hajj, but also after the Hajj when one must become much more particular in fearing Allah and alert in abstaining from sins by conscious effort, lest all that one has done in the form of the ` ibadah of Hajj goes waste.</p><p>اللھم وفقنا لما تحب وترضی من القول والعمل والنیہ</p><p>O Allah, give us the ability to do what You love and are pleased with - in word, deed and intention.</p>

The emphasis on remembering Allah in MinaIn the last of the eight verses relating to injunctions about Hajj, that is, وَاذْكُرُ‌وا اللَّـهَ فِي أَيَّامٍ مَّعْدُودَاتٍ (And recite the name of Allah in the given number of days), the Hajj pilgrims have been asked to engage themselves in the remembrance of Allah so that their Hajj meets a perfect ending and their post-Hajj life becomes correct and fruitful. These 'given number of days' refer to (ayyam al-tashriq) ایام التشریق during which it is necessary (wajib) to say takbir (which is, اللہ اکبر اللہ اکبر لا الہ الا اللہ واللہ اکبر اللہ اکبر وللہ الحمد).Immediately following is a clarification of the duration of stay at Mina منٰی and the deadline for throwing pebbles at the three Pillars. This was an issue debated by the people of Jahiliyyah. Some thought it was necessary to stay at Mina منٰی upto the 13th of Dhul-Hijjah and throw pebbles at the three Pillars. According to them, to come back from Mina منٰی on the 12th was impermissible and those who did so were sinners. Similarly, others regarded coming back on the 12th necessary and staying there through the 13th, a sin. Both were corrected in this verse by saying: فَمَن تَعَجَّلَ فِي يَوْمَيْنِ فَلَا إِثْمَ عَلَيْهِ وَمَن تَأَخَّرَ‌ فَلَا إِثْمَ عَلَيْهِ : 'Then whoever is early (in leaving) after two days there is no sin on him and whoever remains behind, there is no sin on him ...' thereby proving that both parties calling each other sinners are involved in excess and error.The correct position is that Hajj pilgrims have the option of acting on either of the two permissions. However, it is better and preferable to stay there through the third day (that is, 13th of Dhul-Hijjah). Jurists say that one who leaves Mina before sunset on the second day (i.e. 12th of Dhul-Hijjah), it is not necessary for him to do his ramy رَمِی (throwing of pebbles on the three Pillars) for the third day. But, should the sun set while he is still in Mina, it does not remain anymore permissible for him to leave Mina until he has done his ramy رَمِی for the third day. However, the ramy رَمِی for the third day has a special concession that it can also be done between the post-morning and pre-noon hours.If we look at the manner in which the choice of returning from Mina has been given to the Hujjaj حَجَّاج - no sin if they return on the second day and no sin if they return on the third day - we shall realize that all this is for the convenience of one who fears Allah and obeys His commands, for he really deserves the Hajj, as said elsewhere in the Holy Qur'an إِنَّمَا يَتَقَبَّلُ اللَّـهُ مِنَ الْمُتَّقِينَ ﴿27﴾which means that Allah Almighty accepts (acts of prayer and worship) only from those who are God-fearing and obedient. Now, one who has been involved in sins much before Hajj, continued being negligent even during the Hajj and was callous enough not to abstain from sins even after Hajj, his Hajj is certainly not going to be of any good to him, although, the formal obligation has been validly fulfilled, releasing him from the possible crime of not having performed the Hajj.Closing this eight-verse unit, it was said: وَاتَّقُوا اللَّـهَ وَاعْلَمُوا أَنَّكُمْ إِلَيْهِ تُحْشَرُ‌ونَ (And fear Allah and be sure that you are going to be gathered before Him), where He shall make you account for all your open and hidden deeds and give you the reward and punishment for these. This last line is really the essence of all Hajj injunctions given in these verses. It means that one should keep fearing Allah during the special days of the Hajj guarding oneself from any shortcoming in the prescribed acts of Hajj, as he should keep fearing Allah after the Hajj guarding himself against any pride of performance, and keep abstaining from sins because, on the day human deeds shall be weighed on the Balance, his sins will eat away his good deeds, that is, they will nullify the effect and weight of the good deeds. In a hadith about the great ` ibadah عبادہ of Hajj, it has been said that one who returns after having accomplished his Hajj, is so cleansed of his sins as if he was born on that day. This is why those performing Hajj have been instructed to maintain the quality of Taqwa, (that vital sense of responsibility before Allah). Being one who has been purified from sins, it is necessary to take all possible precautions against what tempts man to fall into sin so that one can earn the best of both the worlds, the dunya دنیا and the akhirah آخِرَ‌ةِ. If this is not done and the performer of Hajj goes back to a life of sin, even after such a cathartic experience, he shall find that the elimination of his past sins by forgiveness is not going to be of any use to him. Contrary to this, the ` ulama' have said that one who returns from his Hajj with his heart free from the love of dunya دنیا and attracted to the concern for the akhirah آخِرَ‌ةِ , his Hajj is accepted and his sins are forgiven and his prayers are answered. From place to place during the Hajj, people pledge their obedience to Allah before His House, how can these pledges be thoughtlessly broken after the Hajj? If those who are lucky to perform their Hajj are a little more mindful of this factor, they might stay by their solemn pledge later on.A pious elder said: When I returned from Hajj, it was by chance that a suggestion of sin crept into my heart whereupon I heard a voice from the Unseen: Didn't you perform the Hajj? Didn't you perform the Hajj? This voice became a wall between me and that sin. Allah Almighty protected me.'As against this, there is the case of another pious man from Turkey, who was a disciple of the famous Maulana Jami. He was in such an unusual state of spiritual excellence in his normal life that he used to observe a halo of radiance over his head. He went to perform his Hajj, but after his return he discovered that he has lost that unusual state totally. He talked about it to his master, Maulana Jami. He said: 'Before your Hajj, you had the gift of humbleness, you wept before Allah thinking of yourself as a sinner. After your Hajj, you became proud and picked up the airs of someone righteous, spiritually elevated. Therefore, this very Hajj of yours became the cause of your pride and that is why you lost that state of radiance.'The emphasis on Taqwa (the fear of Allah) towards the conclusion of Hajj injunctions has yet another secret. It goes without saying that Hajj is a great act of ` ibadah. Once it has been accomplished, that eternal adversary of man, the Satan شیطان ، generally injects into man's heart the thought of self-righteousness which simply ruins all his deeds. Therefore, the final word said was about the need to fear Allah and the necessity to obey Him, not only before the Hajj and during the Hajj, but also after the Hajj when one must become much more particular in fearing Allah and alert in abstaining from sins by conscious effort, lest all that one has done in the form of the ` ibadah of Hajj goes waste.اللھم وفقنا لما تحب وترضی من القول والعمل والنیہO Allah, give us the ability to do what You love and are pleased with - in word, deed and intention.

<h2 class="title">Remembering Allah during the Days of Tashriq - Days of Eating and Drinking</h2><p>Ibn `Abbas said, `The Appointed Days are the Days of Tashriq (11-12-13th of Dhul-Hijjah) while the Known Days are the (first) ten (days of Dhul-Hijjah)." `Ikrimah said that: </p><div class="text_uthmani arabic">وَاذْكُرُواْ اللَّهَ فِى أَيَّامٍ مَّعْدُودَتٍ</div><p>(And remember Allah during the Appointed Days.) means reciting the Takbir -- Allahu Akbar, Allahu Akbar, during the days of Tashriq after the compulsory prayers. </p><p>Imam Ahmad reported that `Uqbah bin `Amr said that Allah's Messenger said: </p><div class="text_uthmani arabic">«يَوْمُ عَرَفَةَ، وَيَوْمُ النَّحْرِ، وَأَيَّامُ التَّشْرِيقِ، عِيدُنَا أَهْلَ الْإسْلَامِ، وَهِيَ أَيَّامُ أَكْلٍ وَشُرْب»</div><p>(The day of `Arafah (9th of Dhul-Hijjah), the day of the Sacrifice (10th) and the days of the Tashriq (11-12-13th) are our `Id (festival) for we people of Islam. These are days of eating and drinking.) </p><p>Imam Ahmad reported that Nubayshah Al-Hudhali said that Allah's Messenger said: </p><div class="text_uthmani arabic">«أَيَّامُ التَّشْرِيقِ أَيَّامُ أَكْلٍ وشُرْبٍ وَذِكْرِ الله»</div><p>(The days of Tashriq are days of eating, drinking and Dhikr (remembering) of Allah.) </p><p>Muslim also recorded this Haith </p><p>We also mentioned the Hadith of Jubayr bin Mut`im: </p><div class="text_uthmani arabic">«عَرَفَةُ كُلُّهَا مَوْقِفٌ، وَأيَّامُ التَّشْرِيقِ كُلُّهَا ذَبْح»</div><p>(All of `Arafat is a standing place and all of the days of Tashriq are days of Sacrifice. ) </p><p>We also mentioned the Hadith by `Abdur-Rahman bin Ya`mar Ad-Diyli: </p><div class="text_uthmani arabic">«وَأَيَّامُ مِنىً ثَلَاثَةٌ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلَا إثْمَ عَلَيْهِ وَمَنْ تَأَخَّرَ فَلَا إِثْمَ عَلَيْه»</div><p>(The days of Mina (Tashriq) are three. Those who hasten in two days then there is no sin in it, and those who delay (i.e., remain in Mina for a third day) then there is no sin in it.) </p><p>Ibn Jarir reported that Abu Hurayrah narrated that Allah's Messenger said: </p><div class="text_uthmani arabic">«أَيَّامُ التَّشْرِيقِ أيَّامُ طُعْمٍ وَذِكْرِ الله»</div><p>(The days of Tashriq are days of eating and remembering Allah.) </p><p>Ibn Jarir reported that Abu Hurayrah narrated that Allah's Messenger sent `Abdullah bin Hudhafah to Mina proclaiming: </p><div class="text_uthmani arabic">«لَا تَصُومُوا هذِه الْأَيَّامَ، فَإنَّهَا أَيَّامُ أَكْلٍ وَشُرْبٍ وَذِكْرِ اللهِ عَزَّ وَجَل»</div><p>(Do not fast these days (i.e., Tashriq days), for they are days of eating, drinking and remembering Allah the Exalted and Most Honored.) </p><h2 class="title">The Appointed Days</h2><p>Miqsam said that Ibn `Abbas said that the Appointed Days are the days of Tashriq, four days: the day of the Sacrifice (10th of Dhul-Hijjah) and three days after that. </p><p>This opinion was also reported of Ibn `Umar, Ibn Az-Zubayr, Abu Musa, `Ata', Mujahid, `Ikrimah, Sa`id bin Jubayr, Abu Malik, Ibrahim An-Nakha`i, Yahya bin Abu Kathir, Al-Hasan, Qatadah, As-Suddi, Az-Zuhri, Ar-Rabi` bin Anas, Ad-Dahhak, Muqatil bin Hayyan, `Ata' Al-Khurasani, Malik bin Anas, and others. In addition, the apparent meaning of the following Ayah supports this opinion: </p><div class="text_uthmani arabic">فَمَن تَعَجَّلَ فِى يَوْمَيْنِ فَلاَ إِثْمَ عَلَيْهِ وَمَن تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ</div><p>(But whosoever hastens to leave in two days, there is no sin on him and whosoever stays on, there is no sin on him.) </p><p>So the Ayah hints to the three days after the day of Sacrifice. </p><p>Allah's statement: </p><div class="text_uthmani arabic">وَاذْكُرُواْ اللَّهَ فِى أَيَّامٍ مَّعْدُودَتٍ</div><p>(And remember Allah during the Appointed Days) directs remembering Allah upon slaughtering the animals, after the prayers, and by Dhikr (supplication) in general. It also includes Takbir and remembering Allah while throwing the pebbles every day during the Tashriq days. A Hadith that Abu Dawud and several others collected states: </p><p>إِنَّمَا جُعِلَ الطَّوَافُ بِالْبَيْتِ وَالسَّعْيُ بَيْنَ الصَّفَا وَالْمَرْوَةِ وَرَمْيُ الْجِمَارِ لإِقَامَةِ ذِكْرِ اللهِ عَزَّ وَجَلَّ </p><p>(Tawaf around the House, Sa`i between As-Safa and Al-Marwah and throwing the pebbles were legislated so that Allah is remembered in Dhikr.) </p><p>When mentioning the first procession (refer to 2:199) and the second procession of the people upon the end of the Hajj season, when they start to return to their areas, after they had gathered during the rituals and at the standing places, Allah said, </p><div class="text_uthmani arabic">وَاتَّقُواْ اللَّهَ وَاعْلَمُوا أَنَّكُمْ إِلَيْهِ تُحْشَرُونَ</div><p>(and obey Allah (fear Him), and know that you will surely be gathered unto Him.) </p><p>Similarly, Allah said: </p><div class="text_uthmani arabic">وَهُوَ الَّذِى ذَرَأَكُمْ فِى الاٌّرْضِ وَإِلَيْهِ تُحْشَرُونَ </div><p>(And it is He Who has created you on the earth, and to Him you shall be gathered back.) (23:79) </p>

Remembering Allah during the Days of Tashriq - Days of Eating and DrinkingIbn `Abbas said, `The Appointed Days are the Days of Tashriq (11-12-13th of Dhul-Hijjah) while the Known Days are the (first) ten (days of Dhul-Hijjah)." `Ikrimah said that: وَاذْكُرُواْ اللَّهَ فِى أَيَّامٍ مَّعْدُودَتٍ(And remember Allah during the Appointed Days.) means reciting the Takbir -- Allahu Akbar, Allahu Akbar, during the days of Tashriq after the compulsory prayers. Imam Ahmad reported that `Uqbah bin `Amr said that Allah's Messenger said: «يَوْمُ عَرَفَةَ، وَيَوْمُ النَّحْرِ، وَأَيَّامُ التَّشْرِيقِ، عِيدُنَا أَهْلَ الْإسْلَامِ، وَهِيَ أَيَّامُ أَكْلٍ وَشُرْب»(The day of `Arafah (9th of Dhul-Hijjah), the day of the Sacrifice (10th) and the days of the Tashriq (11-12-13th) are our `Id (festival) for we people of Islam. These are days of eating and drinking.) Imam Ahmad reported that Nubayshah Al-Hudhali said that Allah's Messenger said: «أَيَّامُ التَّشْرِيقِ أَيَّامُ أَكْلٍ وشُرْبٍ وَذِكْرِ الله»(The days of Tashriq are days of eating, drinking and Dhikr (remembering) of Allah.) Muslim also recorded this Haith We also mentioned the Hadith of Jubayr bin Mut`im: «عَرَفَةُ كُلُّهَا مَوْقِفٌ، وَأيَّامُ التَّشْرِيقِ كُلُّهَا ذَبْح»(All of `Arafat is a standing place and all of the days of Tashriq are days of Sacrifice. ) We also mentioned the Hadith by `Abdur-Rahman bin Ya`mar Ad-Diyli: «وَأَيَّامُ مِنىً ثَلَاثَةٌ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلَا إثْمَ عَلَيْهِ وَمَنْ تَأَخَّرَ فَلَا إِثْمَ عَلَيْه»(The days of Mina (Tashriq) are three. Those who hasten in two days then there is no sin in it, and those who delay (i.e., remain in Mina for a third day) then there is no sin in it.) Ibn Jarir reported that Abu Hurayrah narrated that Allah's Messenger said: «أَيَّامُ التَّشْرِيقِ أيَّامُ طُعْمٍ وَذِكْرِ الله»(The days of Tashriq are days of eating and remembering Allah.) Ibn Jarir reported that Abu Hurayrah narrated that Allah's Messenger sent `Abdullah bin Hudhafah to Mina proclaiming: «لَا تَصُومُوا هذِه الْأَيَّامَ، فَإنَّهَا أَيَّامُ أَكْلٍ وَشُرْبٍ وَذِكْرِ اللهِ عَزَّ وَجَل»(Do not fast these days (i.e., Tashriq days), for they are days of eating, drinking and remembering Allah the Exalted and Most Honored.) The Appointed DaysMiqsam said that Ibn `Abbas said that the Appointed Days are the days of Tashriq, four days: the day of the Sacrifice (10th of Dhul-Hijjah) and three days after that. This opinion was also reported of Ibn `Umar, Ibn Az-Zubayr, Abu Musa, `Ata', Mujahid, `Ikrimah, Sa`id bin Jubayr, Abu Malik, Ibrahim An-Nakha`i, Yahya bin Abu Kathir, Al-Hasan, Qatadah, As-Suddi, Az-Zuhri, Ar-Rabi` bin Anas, Ad-Dahhak, Muqatil bin Hayyan, `Ata' Al-Khurasani, Malik bin Anas, and others. In addition, the apparent meaning of the following Ayah supports this opinion: فَمَن تَعَجَّلَ فِى يَوْمَيْنِ فَلاَ إِثْمَ عَلَيْهِ وَمَن تَأَخَّرَ فَلا إِثْمَ عَلَيْهِ(But whosoever hastens to leave in two days, there is no sin on him and whosoever stays on, there is no sin on him.) So the Ayah hints to the three days after the day of Sacrifice. Allah's statement: وَاذْكُرُواْ اللَّهَ فِى أَيَّامٍ مَّعْدُودَتٍ(And remember Allah during the Appointed Days) directs remembering Allah upon slaughtering the animals, after the prayers, and by Dhikr (supplication) in general. It also includes Takbir and remembering Allah while throwing the pebbles every day during the Tashriq days. A Hadith that Abu Dawud and several others collected states: إِنَّمَا جُعِلَ الطَّوَافُ بِالْبَيْتِ وَالسَّعْيُ بَيْنَ الصَّفَا وَالْمَرْوَةِ وَرَمْيُ الْجِمَارِ لإِقَامَةِ ذِكْرِ اللهِ عَزَّ وَجَلَّ (Tawaf around the House, Sa`i between As-Safa and Al-Marwah and throwing the pebbles were legislated so that Allah is remembered in Dhikr.) When mentioning the first procession (refer to 2:199) and the second procession of the people upon the end of the Hajj season, when they start to return to their areas, after they had gathered during the rituals and at the standing places, Allah said, وَاتَّقُواْ اللَّهَ وَاعْلَمُوا أَنَّكُمْ إِلَيْهِ تُحْشَرُونَ(and obey Allah (fear Him), and know that you will surely be gathered unto Him.) Similarly, Allah said: وَهُوَ الَّذِى ذَرَأَكُمْ فِى الاٌّرْضِ وَإِلَيْهِ تُحْشَرُونَ (And it is He Who has created you on the earth, and to Him you shall be gathered back.) (23:79)

There is a man who talks well of the world to your pleasing, and makes God witness to what is in his heart, yet he is the most contentious;

And among men is one whose conversation may please you in the life of this world, and he brings Allah as witness to what is in his heart, whereas he is the biggest quarreller!

And some men there are whose saying upon the present world pleases thee, and such a one calls on God to witness what is in his heart, yet he is most stubborn in altercation,

NOW THERE IS a kind of man whose views on the life of this world may please thee greatly, and [the more so as] he cites God as witness to what is in his heart and is, moreover, exceedingly skillful in argument.

And of mankind is he whose discourse for the purpose of this world thou admirest, and he taketh Allah to witness as to that which is in his heart, whereas he is the most contentious of the adversaries.

And of mankind there is he whose speech may please you (O Muhammad SAW), in this worldly life, and he calls Allah to witness as to that which is in his heart, yet he is the most quarrelsome of the opponents.

Among the people is he whose speech about the worldly life impresses you, and he calls God to witness what is in his heart, while he is the most hostile of adversaries.

There is a certain type of man who charms you in this worldly life with his glib talk. He calls Allah to witness again and again that he cherishes good intentions in his heart, whereas, in fact, he is the deadliest opponent of the Truth.

And of mankind there is he whose speech may please you (O Muhammad), in this worldly life, and he calls Allah to witness as to that which is in his heart, yet he is the most quarrelsome of the opponents.

And of mankind there is he whoso conversation on the life of this world pleaseth thee (Muhammad), and he calleth Allah to witness as to that which is in his heart; yet he is the most rigid of opponents.

Among the people is he whose talk about worldly life impresses you, and he holds Allah witness to what is in his heart, though he is the staunchest of enemies.

There is he whose sayings pleases you in this worldly life and uses Allah as a witness for what is in his heart, but he is most stubborn in adversary.

And of the people is he whose speech pleases you in worldly life, and he calls Allah to witness as to what is in his heart, yet he is the fiercest of opponents.

There are some people whose words about this life may please you. They say that God knows what they have in their hearts. But, in fact, they are the most quarrelsome opponents.

And among men is he whose speech about the life of this world causes you to wonder, and he calls on Allah to witness as to what is in his heart, yet he is the most violent of adversaries.

Wamina a<b>l</b>nn<u>a</u>si man yuAAjibuka qawluhu fee al<u>h</u>ay<u>a</u>ti a<b>l</b>dduny<u>a</u> wayushhidu All<u>a</u>ha AAal<u>a</u> m<u>a</u> fee qalbihi wahuwa aladdu alkhi<u>sa</u>m<b>i</b>

There are some men whose views on the affairs of this life may please you. They even call on God to witness whatever is in their heart, yet they are the most contentious of quarrellers.

There is the type of man whose speech about this world's life May dazzle thee, and he calls Allah to witness about what is in his heart; yet is he the most contentious of enemies.

وَمِنَ ٱلنَّاسِ مَن يُعْجِبُكَ قَوْلُهُۥ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَيُشْهِدُ ٱللَّهَ عَلَىٰ مَا فِى قَلْبِهِۦ وَهُوَ أَلَدُّ ٱلْخِصَامِ

There is a type of person who is actually a Hypocrite, but his speech with respect to the life of this world impresses you, O Prophet, and you consider him to be honest and sincere because of his wonderful words. However, his only goal in speaking words of faith is to protect his personal and financial interests. He calls Allah to witness that he has faith and goodness in his heart whilst he is in fact lying: he bears great hostility and hatred for the Muslims.

There is a type of person who is actually a Hypocrite, but his speech with respect to the life of this world impresses you, O Prophet, and you consider him to be honest and sincere because of his wonderful words. However, his only goal in speaking words of faith is to protect his personal and financial interests. He calls Allah to witness that he has faith and goodness in his heart whilst he is in fact lying: he bears great hostility and hatred for the Muslims.

<p>In the previous verses, it was said that there are two kinds of those who make prayers. Some wish to have everything right here in this world, others pray for the good of both worlds, the mortal and the eternal. In the present verse, the same two kinds have been identified as those who are hypocritical and those who are sincere.</p><p>Verses 204-206 refer to a hypocrite, Akhnas ibn Shurayq known for his eloquence. He would come to the Holy Prophet ﷺ and try to impress him with his sworn allegiance to Islam, but no sooner did he walk out of his company than he would get busy with his anti-Muslim mischief-making. Any effort to make such a person fear Allah takes him to the other extreme when he pleases his pride through sin. So, the Hell is enough for him.'</p><p>Commentary</p><p>The last verse (207) portrays the true, the sincere Muslim who would stake his very life to achieve the good pleasure of Allah Almighty. This verse has been revealed to honour the sincere Companions who offered unmatched sacrifices in the way of Allah. It has been reported by Hakim, Ibn Jarir and Ibn Abi Hatim ؓ ، with sound authorities, that this verse was revealed in connection with a particular event relating to the blessed Companion Suhayb al-Rumi ؓ . It has been reported that soon after he left Makkah on his emigration route to Madinah, he was accosted on his way by a group of disbelievers of the Quraysh. Seeing this, Companion Suhayb dismounted, took position, pulled out all the arrows from his quiver and said to the group: '0 tribe of Quraysh, you all know that I am far better in archery than any of you here. My arrow never misses its target. Now, I swear by Allah that you shall not reach me until there remains even one arrow in my quiver. Then, after arrows, I shall use my sword as long as I can. Only after that you can do what you can. However, if you want to make a deal, I can tell you where my money is in Makkah. You go and take that and let me go my way.' The confronting group of Quraysh agreed to do so. When Companion Suhayb reached Madinah, safe and unharmed, he went to the Holy Prophet ﷺ and told him everything about the incident. Upon this, he said twice:</p><p>ربح البیع ابا یحییٰ ربح البیع ابا یحییٰ</p><p>Profitable was your deal Abu Yahya, profitable was your deal Abu Yahya!</p><p>The revelation of the verse under reference in connection with this particular event confirms the blessed comment made by the Holy Prophet ﷺ .</p><p>However, some commentators cite similar events relating to other noble Companions as the background of the verse's revelation (Mazhari).</p>

In the previous verses, it was said that there are two kinds of those who make prayers. Some wish to have everything right here in this world, others pray for the good of both worlds, the mortal and the eternal. In the present verse, the same two kinds have been identified as those who are hypocritical and those who are sincere.Verses 204-206 refer to a hypocrite, Akhnas ibn Shurayq known for his eloquence. He would come to the Holy Prophet ﷺ and try to impress him with his sworn allegiance to Islam, but no sooner did he walk out of his company than he would get busy with his anti-Muslim mischief-making. Any effort to make such a person fear Allah takes him to the other extreme when he pleases his pride through sin. So, the Hell is enough for him.'CommentaryThe last verse (207) portrays the true, the sincere Muslim who would stake his very life to achieve the good pleasure of Allah Almighty. This verse has been revealed to honour the sincere Companions who offered unmatched sacrifices in the way of Allah. It has been reported by Hakim, Ibn Jarir and Ibn Abi Hatim ؓ ، with sound authorities, that this verse was revealed in connection with a particular event relating to the blessed Companion Suhayb al-Rumi ؓ . It has been reported that soon after he left Makkah on his emigration route to Madinah, he was accosted on his way by a group of disbelievers of the Quraysh. Seeing this, Companion Suhayb dismounted, took position, pulled out all the arrows from his quiver and said to the group: '0 tribe of Quraysh, you all know that I am far better in archery than any of you here. My arrow never misses its target. Now, I swear by Allah that you shall not reach me until there remains even one arrow in my quiver. Then, after arrows, I shall use my sword as long as I can. Only after that you can do what you can. However, if you want to make a deal, I can tell you where my money is in Makkah. You go and take that and let me go my way.' The confronting group of Quraysh agreed to do so. When Companion Suhayb reached Madinah, safe and unharmed, he went to the Holy Prophet ﷺ and told him everything about the incident. Upon this, he said twice:ربح البیع ابا یحییٰ ربح البیع ابا یحییٰProfitable was your deal Abu Yahya, profitable was your deal Abu Yahya!The revelation of the verse under reference in connection with this particular event confirms the blessed comment made by the Holy Prophet ﷺ .However, some commentators cite similar events relating to other noble Companions as the background of the verse's revelation (Mazhari).

<h2 class="title">The Characteristics of the Hypocrites</h2>The Characteristics of the Hypocrites<p>As-Suddi said that these Ayat were revealed about Al-Akhnas bin Shariq Ath-Thaqafi who came to Allah's Messenger and announced his Islam although his heart concealed otherwise. </p><p>Ibn `Abbas narrated that these Ayat were revealed about some of the hypocrites who criticized Khubayb and his companions who were killed during the Raji` incident. Thereafter, Allah sent down His condemnation of the hypocrites and His praise for Khubayb and his companions: </p><div class="text_uthmani arabic">وَمِنَ النَّاسِ مَن يَشْرِى نَفْسَهُ ابْتِغَآءَ مَرْضَاتِ اللَّهِ</div><p>(And of mankind is he who would sell himself, seeking the pleasure of Allah.) </p><p>It was also said that they refer to the hypocrites and the believers in general. This is the opinion of Qatadah, Mujahid, Ar-Rabi` bin Anas and several others, and it is correct. </p><p>Ibn Jarir related that Al-Qurazi said that Nawf Al-Bikali, who used to read (previous Divine) Books said, "I find the description of some members of this Ummah in the previously revealed Books of Allah: they (hypocrites) are people who use the religion to gain material benefit. Their tongues are sweeter than honey, but their hearts are more bitter than Sabir (a bitter plant, aloe). They show the people the appearance of sheep while their hearts hide the viciousness of wolves. Allah said, `They dare challenge Me, but they are deceived by Me. I swear by Myself that I will send a Fitnah (trial, calamity) on them that will make the wise man bewildered.' I contemplated about these statements and found them in the Qur'an describing the hypocrites: </p><div class="text_uthmani arabic">وَمِنَ النَّاسِ مَن يُعْجِبُكَ قَوْلُهُ فِى الْحَيَوةِ الدُّنْيَا وَيُشْهِدُ اللَّهَ عَلَى مَا فِى قَلْبِهِ</div><p>(And of mankind there is he whose speech may please you (O Muhammad ), in this worldly life, and he calls Allah to witness as to that which is in his heart,) </p><p>This statement by Al-Qurazi is Hasan Sahih. Allah said: </p><div class="text_uthmani arabic">وَيُشْهِدُ اللَّهَ عَلَى مَا فِى قَلْبِهِ</div><p>(...and he calls Allah to witness as to that which is in his heart,) </p><p>This Ayah indicates that such people pretend to be Muslims, but defy Allah by the disbelief and hypocrisy that their hearts conceal. Similarly Allah said: </p><div class="text_uthmani arabic">يَسْتَخْفُونَ مِنَ النَّاسِ وَلاَ يَسْتَخْفُونَ مِنَ اللَّهِ</div><p>(They may hide (their crimes) from men, but they cannot hide (them) from Allah.) (4:108) </p><p>This Tafsir was reported from Ibn `Abbas by Ibn Ishaq. It was also said that the Ayah means that when such people announce their Islam, they swear by Allah that what is in their hearts is the same of what their tongues are pronouncing. This is also a correct meaning for the Ayah that was chosen by `Abdur-Rahman bin Zayd bin Aslam. It is also the choice of Ibn Jarir who related it to Ibn `Abbas and Mujahid. Allah knows best. </p><p>Allah said: </p><div class="text_uthmani arabic">وَهُوَ أَلَدُّ الْخِصَامِ</div><p>(Yet he is the most Aladd of the opponents.) (2:204) lThe Ayah used the word Aladd here, which literally means `wicked' (here it means `quarrelsome'). A variation of the word Ludda was also used in another Ayah: </p><div class="text_uthmani arabic">وَتُنْذِرَ بِهِ قَوْماً لُّدّاً</div><p>(So that you (Muhammad) warn with it (the Qur'an) a Ludda people.) (19:97) </p><p>Hence, a hypocrite lies, alters the truth when he quarrels and does not care for the truth. Rather, he deviates from the truth, deceives and becomes most quarrelsome. It is reported in Sahih that Allah's Messenger said: </p><div class="text_uthmani arabic">«آيَةُ الْمُنَافِقِ ثَلاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإذَا عَاهَدَ غَدَرَ، وَإِذَا خَاصَمَ فَجَر»</div><p>(The signs of a hypocrite are three: Whenever he speaks, he tells a lie. Whenever he promises, he always breaks it (his promise). If you have a dispute with him, he is most quarrelsome.) </p><p>Imam Bukhari reported that `A'ishah narrated that the Prophet said: </p><div class="text_uthmani arabic">«إِنَّ أَبْغَضَ الرِّجَالِ إلَى اللهِ الْألَدُّ الْخَصِم»</div><p>(The most hated person to Allah is he who is Aladd and Khasim (meaning most quarrelsome).) </p><p>Allah then said: </p><div class="text_uthmani arabic">وَإِذَا تَوَلَّى سَعَى فِى الاٌّرْضِ لِيُفْسِدَ فِيهَا وَيُهْلِكَ الْحَرْثَ وَالنَّسْلَ وَاللَّهُ لاَ يُحِبُّ الْفَسَادَ </div><p>(And when he turns away (from you O Muhammad), he struggles in the land to make mischief therein and to destroy the crops and the cattle, and Allah likes not mischief.) </p><p>This Ayah indicates that such persons are deviant in the tongue, evil in the deeds, their words are fabricated, their belief is wicked and their works are immoral. The Ayah used the (Arabic word) Sa`a (literally, `tries' or `intends'). This word was also used to describe Pharaoh: </p><div class="text_uthmani arabic">ثُمَّ أَدْبَرَ يَسْعَى - فَحَشَرَ فَنَادَى - فَقَالَ أَنَاْ رَبُّكُمُ الاٌّعْلَى - فَأَخَذَهُ اللَّهُ نَكَالَ الاٌّخِرَةِ وَالاٍّوْلَى - إِنَّ فِى ذَلِكَ لَعِبْرَةً لِّمَن يَخْشَى </div><p>(Then he turned his back, Yas`a (striving hard against Allah). Then he gathered (his people) and cried aloud saying, `I am your lord, most high.' So Allah, seized him with a punishing example for his last and first transgression. Verily, in this is an instructive admonition for whosoever fears Allah.) (79:22-26) </p><p>Sa`a was also used in the Ayah: </p><div class="text_uthmani arabic">يأَيُّهَا الَّذِينَ ءَامَنُواْ إِذَا نُودِىَ لِلصَّلَوةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْاْ إِلَى ذِكْرِ اللَّهِ</div><p>(O you who believe (Muslims)! When the call is proclaimed for the Salah (prayer) on the day of Friday (Jumu`ah prayer), As`aw come to the remembrance of Allah.) (62:9) </p><p>This Ayah means, `(when the call to the Friday prayer is announced) intend and then proceed to attend the Friday prayer.' We should mention that hastening to the mosque is condemed by the Sunnah (as this is another meaning for the word Sa`a): </p><div class="text_uthmani arabic">«إذَا أَتَيْتُمُ الصَّلَاةَ فَلَا تَأْتُوهَا وَأَنْتُمْ تَسْعَوْنَ، وَأْتُوهَا وَعَلَيْكُمُ السَّكِينَةُ والْوَقَار»</div><p>(When you come to attend the prayer, do not come in a Sa`i (haste). Rather, come to it while walking at ease and in peace (or grace). ) </p><p>The hypocrite has no motive in this life but to cause mischief and to destroy the crops and the offspring, including what the animals produce and what the people depend on for their livelihood. Mujahid said, "If the hypocrite strives for mischief in the land, Allah prevents the rain from falling and thus the crops and the offspring perish." The Ayah continues: </p><div class="text_uthmani arabic">وَاللَّهُ لاَ يُحِبُّ الْفَسَادَ</div><p>(...and Allah likes not mischief.) that is, Allah does not like those who possess these characteristics, or those who act like this. </p><h2 class="title">Rejecting Advice is Characteristic of the Hypocrites</h2><p>Allah said: </p><div class="text_uthmani arabic">وَإِذَا قِيلَ لَهُ اتَّقِ اللَّهَ أَخَذَتْهُ الْعِزَّةُ بِالإِثْمِ</div><p>(And when it is said to him, "Fear Allah", he is led by arrogance to (more) crime.) </p><p>This Ayah indicates that when the hypocrite, who deviates in his speech and deeds, is advised and commanded to fear Allah, refrain from his evil deeds and adhere to the truth, he refuses and becomes angry and outraged, as he is used to doing evil. This Ayah is similar to what Allah said: </p><div class="text_uthmani arabic">وَإِذَا تُتْلَى عَلَيْهِمْ ءَايَـتُنَا بَيِّنَـتٍ تَعْرِفُ فِى وُجُوهِ الَّذِينَ كَفَرُواْ الْمُنْكَرَ يَكَـدُونَ يَسْطُونَ بِالَّذِينَ يَتْلُونَ عَلَيْهِمْ ءَايَـتُنَا قُلْ أَفَأُنَبِّئُكُم بِشَرٍّ مِّن ذلِكُمُ النَّارُ وَعَدَهَا اللَّهُ الَّذِينَ كَفَرُواْ وَبِئْسَ الْمَصِيرُ </div><p>(And when Our clear verses are recited to them, you will notice a denial on the faces of the disbelievers! They are nearly ready to attack with violence those who recite Our verses to them. Say: "Shall I tell you of something worse than that The Fire (of Hell) which Allah has promised to those who disbelieved, and worst indeed is that destination!) (22:72) </p><p>This is why in this Ayah, Allah said: </p><div class="text_uthmani arabic">فَحَسْبُهُ جَهَنَّمُ وَلَبِئْسَ الْمِهَادُ</div><p>(So enough for him is Hell, and worst indeed is that place to rest) meaning, the Fire is enough punishment for the hypocrite. </p><h2 class="title">The Sincere Believer prefers pleasing Allah</h2><p>Allah said: </p><div class="text_uthmani arabic">وَمِنَ النَّاسِ مَن يَشْرِى نَفْسَهُ ابْتِغَآءَ مَرْضَاتِ اللَّهِ</div><p>(And of mankind is he who would sell himself, seeking the pleasure of Allah.) </p><p>After Allah described the evil characteristics of the hypocrites, He mentioned the good qualities of the believers. Allah said: </p><div class="text_uthmani arabic">وَمِنَ النَّاسِ مَن يَشْرِى نَفْسَهُ ابْتِغَآءَ مَرْضَاتِ اللَّهِ</div><p>(And of mankind is he who would sell himself, seeking the pleasure of Allah.) </p><p>Ibn `Abbas, Anas, Sa`id bin Musayyib, Abu `Uthman An-Nahdi, `Ikrimah and several other scholars said that this Ayah was revealed about Suhayb bin Sinan Ar-Rumi. When Suhayb became a Muslim in Makkah and intended to migrate (to Al-Madinah), the people (Quraysh) prevented him from migrating with his money. They said that if he forfeits his property, he is free to migrate. He abandoned his money and preferred to migrate, and Allah revealed this Ayah about him. `Umar bin Khattab and several other Companions met Suhayb close to the outskirts of Al-Madinah at Al-Harrah (flat lands with black stones). They said to him, "The trade has indeed been successful." He answered them, "You too, may Allah never allow your trade to fail. What is the matter" `Umar told him that Allah has revealed this Ayah (2:207) about him. It was also reported that Allah's Messenger said, "The trade has been successful, O Suhayb!" </p><p>The meaning of the Ayah (2:207) includes every Mujahid in the way of Allah. Allah said in another Ayah: </p><div class="text_uthmani arabic">إِنَّ اللَّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَلَهُمْ بِأَنَّ لَهُمُ الّجَنَّةَ يُقَـتِلُونَ فِى سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالإِنجِيلِ وَالْقُرْءانِ وَمَنْ أَوْفَى بِعَهْدِهِ مِنَ اللَّهِ فَاسْتَبْشِرُواْ بِبَيْعِكُمُ الَّذِى بَايَعْتُمْ بِهِ وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ </div><p>(Verily, Allah has purchased of the believers their lives and their properties for (the price) that theirs shall be the Paradise. They fight in Allah's cause, so they kill (others) and are killed. It is a promise in truth which is binding on Him in the Tawrah and the Injil and the Qur'an. And who is truer to his covenant than Allah Then rejoice in the bargain which you have concluded. That is the supreme success.) (9:111) </p><p>When Hisham bin `Amr penetrated the lines of the enemy, some people criticized him. `Umar bin Al-Khattab and Abu Hurayrah refuted them and recited this Ayah: </p><div class="text_uthmani arabic">وَمِنَ النَّاسِ مَن يَشْرِى نَفْسَهُ ابْتِغَآءَ مَرْضَاتِ اللَّهِ وَاللَّهُ رَءُوفٌ بِالْعِبَادِ </div><p>(And of mankind is he who would sell himself, seeking the pleasure of Allah. And Allah is full of kindness to (His) servants.) </p>

The Characteristics of the HypocritesThe Characteristics of the HypocritesAs-Suddi said that these Ayat were revealed about Al-Akhnas bin Shariq Ath-Thaqafi who came to Allah's Messenger and announced his Islam although his heart concealed otherwise. Ibn `Abbas narrated that these Ayat were revealed about some of the hypocrites who criticized Khubayb and his companions who were killed during the Raji` incident. Thereafter, Allah sent down His condemnation of the hypocrites and His praise for Khubayb and his companions: وَمِنَ النَّاسِ مَن يَشْرِى نَفْسَهُ ابْتِغَآءَ مَرْضَاتِ اللَّهِ(And of mankind is he who would sell himself, seeking the pleasure of Allah.) It was also said that they refer to the hypocrites and the believers in general. This is the opinion of Qatadah, Mujahid, Ar-Rabi` bin Anas and several others, and it is correct. Ibn Jarir related that Al-Qurazi said that Nawf Al-Bikali, who used to read (previous Divine) Books said, "I find the description of some members of this Ummah in the previously revealed Books of Allah: they (hypocrites) are people who use the religion to gain material benefit. Their tongues are sweeter than honey, but their hearts are more bitter than Sabir (a bitter plant, aloe). They show the people the appearance of sheep while their hearts hide the viciousness of wolves. Allah said, `They dare challenge Me, but they are deceived by Me. I swear by Myself that I will send a Fitnah (trial, calamity) on them that will make the wise man bewildered.' I contemplated about these statements and found them in the Qur'an describing the hypocrites: وَمِنَ النَّاسِ مَن يُعْجِبُكَ قَوْلُهُ فِى الْحَيَوةِ الدُّنْيَا وَيُشْهِدُ اللَّهَ عَلَى مَا فِى قَلْبِهِ(And of mankind there is he whose speech may please you (O Muhammad ), in this worldly life, and he calls Allah to witness as to that which is in his heart,) This statement by Al-Qurazi is Hasan Sahih. Allah said: وَيُشْهِدُ اللَّهَ عَلَى مَا فِى قَلْبِهِ(...and he calls Allah to witness as to that which is in his heart,) This Ayah indicates that such people pretend to be Muslims, but defy Allah by the disbelief and hypocrisy that their hearts conceal. Similarly Allah said: يَسْتَخْفُونَ مِنَ النَّاسِ وَلاَ يَسْتَخْفُونَ مِنَ اللَّهِ(They may hide (their crimes) from men, but they cannot hide (them) from Allah.) (4:108) This Tafsir was reported from Ibn `Abbas by Ibn Ishaq. It was also said that the Ayah means that when such people announce their Islam, they swear by Allah that what is in their hearts is the same of what their tongues are pronouncing. This is also a correct meaning for the Ayah that was chosen by `Abdur-Rahman bin Zayd bin Aslam. It is also the choice of Ibn Jarir who related it to Ibn `Abbas and Mujahid. Allah knows best. Allah said: وَهُوَ أَلَدُّ الْخِصَامِ(Yet he is the most Aladd of the opponents.) (2:204) lThe Ayah used the word Aladd here, which literally means `wicked' (here it means `quarrelsome'). A variation of the word Ludda was also used in another Ayah: وَتُنْذِرَ بِهِ قَوْماً لُّدّاً(So that you (Muhammad) warn with it (the Qur'an) a Ludda people.) (19:97) Hence, a hypocrite lies, alters the truth when he quarrels and does not care for the truth. Rather, he deviates from the truth, deceives and becomes most quarrelsome. It is reported in Sahih that Allah's Messenger said: «آيَةُ الْمُنَافِقِ ثَلاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإذَا عَاهَدَ غَدَرَ، وَإِذَا خَاصَمَ فَجَر»(The signs of a hypocrite are three: Whenever he speaks, he tells a lie. Whenever he promises, he always breaks it (his promise). If you have a dispute with him, he is most quarrelsome.) Imam Bukhari reported that `A'ishah narrated that the Prophet said: «إِنَّ أَبْغَضَ الرِّجَالِ إلَى اللهِ الْألَدُّ الْخَصِم»(The most hated person to Allah is he who is Aladd and Khasim (meaning most quarrelsome).) Allah then said: وَإِذَا تَوَلَّى سَعَى فِى الاٌّرْضِ لِيُفْسِدَ فِيهَا وَيُهْلِكَ الْحَرْثَ وَالنَّسْلَ وَاللَّهُ لاَ يُحِبُّ الْفَسَادَ (And when he turns away (from you O Muhammad), he struggles in the land to make mischief therein and to destroy the crops and the cattle, and Allah likes not mischief.) This Ayah indicates that such persons are deviant in the tongue, evil in the deeds, their words are fabricated, their belief is wicked and their works are immoral. The Ayah used the (Arabic word) Sa`a (literally, `tries' or `intends'). This word was also used to describe Pharaoh: ثُمَّ أَدْبَرَ يَسْعَى - فَحَشَرَ فَنَادَى - فَقَالَ أَنَاْ رَبُّكُمُ الاٌّعْلَى - فَأَخَذَهُ اللَّهُ نَكَالَ الاٌّخِرَةِ وَالاٍّوْلَى - إِنَّ فِى ذَلِكَ لَعِبْرَةً لِّمَن يَخْشَى (Then he turned his back, Yas`a (striving hard against Allah). Then he gathered (his people) and cried aloud saying, `I am your lord, most high.' So Allah, seized him with a punishing example for his last and first transgression. Verily, in this is an instructive admonition for whosoever fears Allah.) (79:22-26) Sa`a was also used in the Ayah: يأَيُّهَا الَّذِينَ ءَامَنُواْ إِذَا نُودِىَ لِلصَّلَوةِ مِن يَوْمِ الْجُمُعَةِ فَاسْعَوْاْ إِلَى ذِكْرِ اللَّهِ(O you who believe (Muslims)! When the call is proclaimed for the Salah (prayer) on the day of Friday (Jumu`ah prayer), As`aw come to the remembrance of Allah.) (62:9) This Ayah means, `(when the call to the Friday prayer is announced) intend and then proceed to attend the Friday prayer.' We should mention that hastening to the mosque is condemed by the Sunnah (as this is another meaning for the word Sa`a): «إذَا أَتَيْتُمُ الصَّلَاةَ فَلَا تَأْتُوهَا وَأَنْتُمْ تَسْعَوْنَ، وَأْتُوهَا وَعَلَيْكُمُ السَّكِينَةُ والْوَقَار»(When you come to attend the prayer, do not come in a Sa`i (haste). Rather, come to it while walking at ease and in peace (or grace). ) The hypocrite has no motive in this life but to cause mischief and to destroy the crops and the offspring, including what the animals produce and what the people depend on for their livelihood. Mujahid said, "If the hypocrite strives for mischief in the land, Allah prevents the rain from falling and thus the crops and the offspring perish." The Ayah continues: وَاللَّهُ لاَ يُحِبُّ الْفَسَادَ(...and Allah likes not mischief.) that is, Allah does not like those who possess these characteristics, or those who act like this. Rejecting Advice is Characteristic of the HypocritesAllah said: وَإِذَا قِيلَ لَهُ اتَّقِ اللَّهَ أَخَذَتْهُ الْعِزَّةُ بِالإِثْمِ(And when it is said to him, "Fear Allah", he is led by arrogance to (more) crime.) This Ayah indicates that when the hypocrite, who deviates in his speech and deeds, is advised and commanded to fear Allah, refrain from his evil deeds and adhere to the truth, he refuses and becomes angry and outraged, as he is used to doing evil. This Ayah is similar to what Allah said: وَإِذَا تُتْلَى عَلَيْهِمْ ءَايَـتُنَا بَيِّنَـتٍ تَعْرِفُ فِى وُجُوهِ الَّذِينَ كَفَرُواْ الْمُنْكَرَ يَكَـدُونَ يَسْطُونَ بِالَّذِينَ يَتْلُونَ عَلَيْهِمْ ءَايَـتُنَا قُلْ أَفَأُنَبِّئُكُم بِشَرٍّ مِّن ذلِكُمُ النَّارُ وَعَدَهَا اللَّهُ الَّذِينَ كَفَرُواْ وَبِئْسَ الْمَصِيرُ (And when Our clear verses are recited to them, you will notice a denial on the faces of the disbelievers! They are nearly ready to attack with violence those who recite Our verses to them. Say: "Shall I tell you of something worse than that The Fire (of Hell) which Allah has promised to those who disbelieved, and worst indeed is that destination!) (22:72) This is why in this Ayah, Allah said: فَحَسْبُهُ جَهَنَّمُ وَلَبِئْسَ الْمِهَادُ(So enough for him is Hell, and worst indeed is that place to rest) meaning, the Fire is enough punishment for the hypocrite. The Sincere Believer prefers pleasing AllahAllah said: وَمِنَ النَّاسِ مَن يَشْرِى نَفْسَهُ ابْتِغَآءَ مَرْضَاتِ اللَّهِ(And of mankind is he who would sell himself, seeking the pleasure of Allah.) After Allah described the evil characteristics of the hypocrites, He mentioned the good qualities of the believers. Allah said: وَمِنَ النَّاسِ مَن يَشْرِى نَفْسَهُ ابْتِغَآءَ مَرْضَاتِ اللَّهِ(And of mankind is he who would sell himself, seeking the pleasure of Allah.) Ibn `Abbas, Anas, Sa`id bin Musayyib, Abu `Uthman An-Nahdi, `Ikrimah and several other scholars said that this Ayah was revealed about Suhayb bin Sinan Ar-Rumi. When Suhayb became a Muslim in Makkah and intended to migrate (to Al-Madinah), the people (Quraysh) prevented him from migrating with his money. They said that if he forfeits his property, he is free to migrate. He abandoned his money and preferred to migrate, and Allah revealed this Ayah about him. `Umar bin Khattab and several other Companions met Suhayb close to the outskirts of Al-Madinah at Al-Harrah (flat lands with black stones). They said to him, "The trade has indeed been successful." He answered them, "You too, may Allah never allow your trade to fail. What is the matter" `Umar told him that Allah has revealed this Ayah (2:207) about him. It was also reported that Allah's Messenger said, "The trade has been successful, O Suhayb!" The meaning of the Ayah (2:207) includes every Mujahid in the way of Allah. Allah said in another Ayah: إِنَّ اللَّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَلَهُمْ بِأَنَّ لَهُمُ الّجَنَّةَ يُقَـتِلُونَ فِى سَبِيلِ اللَّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالإِنجِيلِ وَالْقُرْءانِ وَمَنْ أَوْفَى بِعَهْدِهِ مِنَ اللَّهِ فَاسْتَبْشِرُواْ بِبَيْعِكُمُ الَّذِى بَايَعْتُمْ بِهِ وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ (Verily, Allah has purchased of the believers their lives and their properties for (the price) that theirs shall be the Paradise. They fight in Allah's cause, so they kill (others) and are killed. It is a promise in truth which is binding on Him in the Tawrah and the Injil and the Qur'an. And who is truer to his covenant than Allah Then rejoice in the bargain which you have concluded. That is the supreme success.) (9:111) When Hisham bin `Amr penetrated the lines of the enemy, some people criticized him. `Umar bin Al-Khattab and Abu Hurayrah refuted them and recited this Ayah: وَمِنَ النَّاسِ مَن يَشْرِى نَفْسَهُ ابْتِغَآءَ مَرْضَاتِ اللَّهِ وَاللَّهُ رَءُوفٌ بِالْعِبَادِ (And of mankind is he who would sell himself, seeking the pleasure of Allah. And Allah is full of kindness to (His) servants.)

For when his back is turned he goes about spreading disorder in the land, destroying fields and flocks; but God does not love disorder.

And when he turns away, he creates turmoil in the earth and destroys crops and lives; and Allah is not pleased with turmoil.

and when he turns his back, he hastens about the earth, to do corruption there and to destroy the tillage and the stock; and God loves not corruption;

But whenever he prevails, he goes about the earth spreading corruption and destroying [man's] tilth and progeny: and God does not love corruption.

And when he turnoth away, he speedeth through the land that He may act corruptly therein and destroy the tilth and the stock. And Allah approveth not corruptness.

And when he turns away (from you "O Muhammad SAW "), his effort in the land is to make mischief therein and to destroy the crops and the cattle, and Allah likes not mischief.

When he gains power, he strives to spread corruption on earth, destroying properties and lives. God does not like corruption.

When he gets power he directs all his efforts towards spreading mischief in the land, destroying harvests and killing the human race whereas Allah (Whom he makes his witness) does not like mischief.

And when he turns away (from you O Muhammad), his effort in the land is to make mischief therein and to destroy the crops and the cattle, and Allah likes not mischief.

And when he turneth away (from thee) his effort in the land is to make mischief therein and to destroy the crops and the cattle; and Allah loveth not mischief.

If he were to wield authority, he would try to cause corruption in the land and to ruin the crop and the stock, and Allah does not like corruption.

No sooner does he leave than he hastens about the earth to corrupt there and destroy crops and cattle. Allah does not love corruption.

And when he goes away, he strives throughout the land to cause corruption therein and destroy crops and animals. And Allah does not like corruption.

As soon as they leave you, they quickly commit evil in the land, destroying the farms and people. God does not love evil.

And when he turns back, he runs along in the land that he may cause mischief in it and destroy the tilth and the stock, and Allah does not love mischief-making.

Wai<u>tha</u> tawall<u>a</u> saAA<u>a</u> fee alar<u>d</u>i liyufsida feeh<u>a</u> wayuhlika al<u>h</u>artha wa<b>al</b>nnasla wa<b>A</b>ll<u>a</u>hu l<u>a</u> yu<u>h</u>ibbu alfas<u>a</u>d<b>a</b>

When he turns away, he sets out to spread corruption in the land, destroying crops and cattle. God does not love corruption.

When he turns his back, His aim everywhere is to spread mischief through the earth and destroy crops and cattle. But Allah loveth not mischief.

وَإِذَا تَوَلَّىٰ سَعَىٰ فِى ٱلْأَرْضِ لِيُفْسِدَ فِيهَا وَيُهْلِكَ ٱلْحَرْثَ وَٱلنَّسْلَ وَٱللَّهُ لَا يُحِبُّ ٱلْفَسَادَ

When this Hypocrite leaves you, he works hard to cause corruption by committing sins, and he destroys crops and kills animals. Allah does not love corruption in the land and He does not love those that cause corruption.

When this Hypocrite leaves you, he works hard to cause corruption by committing sins, and he destroys crops and kills animals. Allah does not love corruption in the land and He does not love those that cause corruption.

Whenever he is told: "Obey God," his arrogance leads him to more sin; and sufficient for him shall be Hell: How evil a place of wide expanse!

And when it is said to him, “Fear Allah”, he becomes more resolute in committing sin – therefore hell is sufficient for such; and that is indeed, a very wretched resting place.

and when it is said to him, 'Fear God', vainglory seizes him in his sin. So Gehenna shall be enough for him -- how evil a cradling!

And whenever he is told, "Be conscious of God," his false pride drives him into sin: wherefore hell will be his allotted portion-and how vile a resting-place!

And when it said unto him: fear Allah, arrogance taketh him to sin. Enough for him is Hell: surely an ill resort!

And when it is said to him, "Fear Allah", he is led by arrogance to (more) crime. So enough for him is Hell, and worst indeed is that place to rest!

And when he is told, “Beware of God,” his pride leads him to more sin. Hell is enough for him—a dreadful abode.

And when it is said to him, "Fear Allah," vanity seizes him and makes him adhere to the sin. Hell is the proper place for such a person and it is a very bad dwelling indeed.

And when it is said to him, "Fear Allah", he is led by arrogance to (more) crime. So enough for him is Hell, and worst indeed is that place to rest!

And when it is said unto him: Be careful of thy duty to Allah, pride taketh him to sin. Hell will settle his account, an evil resting-place.

And when he is told, ‘Be wary of Allah,’ conceit seizes him sinfully; so let hell suffice him, and it is surely an evil resting place!

When it is said to him: 'Fear Allah' egotism takes him in his sin. Gehenna (Hell) shall be enough for him. How evil a cradling!

And when it is said to him, "Fear Allah," pride in the sin takes hold of him. Sufficient for him is Hellfire, and how wretched is the resting place.

When they are asked to have fear of God, sinful pride prevents them from paying heed to such advice. It is enough for them to have hell as a terrible dwelling place.

And when it is said to him, guard against (the punishment of) Allah; pride carries him off to sin, therefore hell is sufficient for him; and certainly it is an evil resting place.

Wai<u>tha</u> qeela lahu ittaqi All<u>a</u>ha akha<u>th</u>athu alAAizzatu bi<b>a</b>lithmi fa<u>h</u>asbuhu jahannamu walabisa almih<u>a</u>d<b>u</b>

When he is told, "Have fear of God," he is seized by pride which drives him to wrongdoing. Hell shall be enough for him. A dreadful resting place.

When it is said to him, "Fear Allah", He is led by arrogance to (more) crime. Enough for him is Hell;-An evil bed indeed (To lie on)!

وَإِذَا قِيلَ لَهُ ٱتَّقِ ٱللَّهَ أَخَذَتْهُ ٱلْعِزَّةُ بِٱلْإِثْمِ فَحَسْبُهُۥ جَهَنَّمُ وَلَبِئْسَ ٱلْمِهَادُ

When this person who causes corruption is advised to be mindful of Allah by respecting His limits and avoiding His prohibitions, his pride and arrogance prevents him from repenting, and he continues to sin. The only appropriate reward for him is entry into Hell. What a terrible place to reside in for its inhabitants!

When this person who causes corruption is advised to be mindful of Allah by respecting His limits and avoiding His prohibitions, his pride and arrogance prevents him from repenting, and he continues to sin. The only appropriate reward for him is entry into Hell. What a terrible place to reside in for its inhabitants!

And there is a man who is willing to sell even his soul to win the favour of God; and God is compassionate to His creatures.

And among men is one who sells himself to seek the pleasure of Allah; and Allah is Most Compassionate towards the bondmen.

But other men there are that sell themselves desiring God's good pleasure; and God is gentle with His servants.

But there is [also] a kind of man who would willingly sell his own self in order to please God: and God is most compassionate towards His servants.

And of mankind is he who selleth his life even, seeking the pleasure of Allah; and Allah is Tender unto His bond men

And of mankind is he who would sell himself, seeking the Pleasure of Allah. And Allah is full of Kindness to (His) slaves.

And among the people is he who sells himself seeking God’s approval. God is kind towards the servants.

On the other side, there is another type of man who devotes his whole life to please Allah, and Allah is gracious to such of His servants.

And of mankind is he who would sell himself, seeking the pleasure of Allah. And Allah is full of kindness to (His) servants.

And of mankind is he who would sell himself, seeking the pleasure of Allah; and Allah hath compassion on (His) bondmen.

And among the people is he who sells his soul seeking the pleasure of Allah, and Allah is most kind to [His] servants.

But there are among people he who would give away his life desiring the Pleasure of Allah. Allah is Gentle to His worshipers.

And of the people is he who sells himself, seeking means to the approval of Allah. And Allah is kind to [His] servants.

There are those among people who give their lives to seek God's pleasure. God is Affectionate to His servants.

And among men is he who sells himself to seek the pleasure of Allah; and Allah is Affectionate to the servants.

Wamina a<b>l</b>nn<u>a</u>si man yashree nafsahu ibtigh<u>a</u>a mar<u>da</u>ti All<u>a</u>hi wa<b>A</b>ll<u>a</u>hu raoofun bi<b>a</b>lAAib<u>a</u>d<b>i</b>

But there are others who would dedicate themselves to seeking the pleasure of God. God is compassionate to His servants.

And there is the type of man who gives his life to earn the pleasure of Allah: And Allah is full of kindness to (His) devotees.

وَمِنَ ٱلنَّاسِ مَن يَشْرِى نَفْسَهُ ٱبْتِغَآءَ مَرْضَاتِ ٱللَّهِ وَٱللَّهُ رَءُوفٌۢ بِٱلْعِبَادِ

There is another type of person who is a believer, who will sell and give up his soul to follow his Lord and to strive in His path seeking His pleasure. Allah’s mercy for His servants is vast and He is Kind to them.

There is another type of person who is a believer, who will sell and give up his soul to follow his Lord and to strive in His path seeking His pleasure. Allah’s mercy for His servants is vast and He is Kind to them.

O believers, come to full submission to God. Do not follow in the footsteps of Satan your acknowledged foe.

O People who Believe! Enter Islam in full – and do not follow the footsteps of the devil; indeed he is your open enemy.

O believers, enter the peace, all of you, and follow not the steps of Satan; he is a manifest foe to you.

O you who have attained to faith! Surrender yourselves wholly unto God, and follow not Satan's footsteps, for, verily, he is your open foe.

O Ye who believe! enter into Islam wholly, and follow not the foot steps of the Satan, verily he is unto you an enemy manifest.

O you who believe! Enter perfectly in Islam (by obeying all the rules and regulations of the Islamic religion) and follow not the footsteps of Shaitan (Satan). Verily! He is to you a plain enemy.

O you who believe! Enter into submission, wholeheartedly, and do not follow the footsteps of Satan; he is to you an outright enemy.

O Believers, enter completely into Islam and do not follow in" the footsteps of Satan, for he is your avowed enemy.

O you who believe! Enter Silm perfectly, and follow not the footsteps of Shaytan (Satan). Verily, he is to you a plain enemy.

O ye who believe! Come, all of you, into submission (unto Him); and follow not the footsteps of the devil. Lo! he is an open enemy for you.

O you who have faith! Enter into submission, all together, and do not follow in Satan’s steps; he is indeed your manifest enemy.

Believers, all of you, enter the peace and do not follow in satan's footsteps; he is a clear enemy to you.

O you who have believed, enter into Islam completely [and perfectly] and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.

Believers, submit yourselves to the will of God as a whole. Do not follow the footsteps of Satan; he is your sworn enemy.

O you who believe! enter into submission one and all and do not follow the footsteps of Shaitan; surely he is your open enemy.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo odkhuloo fee a<b>l</b>ssilmi k<u>a</u>ffatan wal<u>a</u> tattabiAAoo khu<u>t</u>uw<u>a</u>ti a<b>l</b>shshay<u>ta</u>ni innahu lakum AAaduwwun mubeen<b>un</b>

Believers, surrender yourselves totally to God, and do not follow in the footsteps of Satan; surely, he is your sworn enemy.

O ye who believe! Enter into Islam whole-heartedly; and follow not the footsteps of the evil one; for he is to you an avowed enemy.

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱدْخُلُوا۟ فِى ٱلسِّلْمِ كَآفَّةً وَلَا تَتَّبِعُوا۟ خُطُوَٰتِ ٱلشَّيْطَٰنِ إِنَّهُۥ لَكُمْ عَدُوٌّ مُّبِينٌ

O you who have faith in Allah and follow His Messenger, enter Islam completely and do not leave out any part of it like how the People of the Scripture believed in some parts of the book and disbelieved other parts. Do not follow the ways of Satan, because he has made it clear that he is your enemy.

O you who have faith in Allah and follow His Messenger, enter Islam completely and do not leave out any part of it like how the People of the Scripture believed in some parts of the book and disbelieved other parts. Do not follow the ways of Satan, because he has made it clear that he is your enemy.

<p>The previous verses ended with a word of praise for the sincere. As sincerity (ikhlas اخلاص) can sometimes touch the limits of excess inadvertently, that is, one does intend to come up with more obedience, but that obedience, when observed carefully, turns out to be exceeding the limits set by the Shari'ah and Sunnah. This is called bid'ah بدعت . This can be explained through the example of the blessed Companion ` Abdullah ibn Salam ؓ and others who were, previous to their Islam, known scholars among the Jews. Since Saturday was the sacred day of rest (the Sabbath اَسَّبت) in Judaism, and camel-meat was unlawful, they thought, once they were in Islam, to bring about some sort of a synthesis between the two faiths, through which they could continue to honour Sabbath سَبِّت as it was necessary under the law of Moses while Islam did not require dishonouring it; and similarly, they could simply avoid eating camel-meat in practice while believing that it was lawful, for it was unlawful in the law of Moses but Islam does not make it obligatory to eat it. Thus, they thought that they would stay in touch with the law of Moses and still not go against the Shari'ah of Muhammad ﷺ ، something that appealed to them as a stronger demonstration of obedience to divine laws and a closer approach to matters of faith. Allah Almighty corrects this thought in the present verse which aims to establish that Islam is an obligation in its totality. It is total and perfect only when what is not necessary in Islam is not considered to be a part of it. To take such thought or practice as part of the Faith is a Satanic slip which may bring far more severe a punishment than common sins would.</p><p>It is in this background of the verse's revelation, that believers have been asked to 'enter Islam completely', not making allowances for a faith other than Islam - a divisive approach which makes one an easy target of Satan. Therefore, the prohibition 'do not follow the footsteps of Satan', an enemy who would cheat you into taking to something which obviously looks very much like your Faith, but happens to be totally contrary to it in reality. After having received clear laws and rules that lead to the straight path, there is no justification left for any deviation. Those who still slip, they must remember that Allah is Mighty, having the power to punish, and Wise too, lest one should misread any delay in punishment which comes when His Wisdom so dictates. Using an eloquent image, the text goes on to question the ultimate acceptance of truth at a time when it shall no longer remain worth accepting and al'_ matters of reward and punishment shall revert to Allah with no power existing other than Him, why then would anyone become quixotic enough to stand against a Power so obvious, the result of which could be nothing but destruction.</p><p>Commentary</p><p>The word, سِلم : (silm) in; ادْخُلُوا فِي السِّلْمِ كَافَّةً translated here as 'enter Islam completely', is used to convey two meanings, 'peace' and 'Islam'. At this place, according to the consensus of the Companions and their successors, it means Islam (Ibn xathir). The word كَافَّة : (kaffah) means 'totally' and 'universally'. In the structural scheme of the sentence, this word appears as hal (an adverb, qualifying the verb before it with a particular state). There are two possibilities here. Firstly, the word be taken as the hal of the pronoun in (udkhulu ادْخُلُوا) in which case the translation would be referring to the condition of the believers while entering Islam, which must be 'complete'. This would mean that their entire person, hands and feet, eyes and ears, feeling and thinking, after having embraced the Faith should all be within the parameters of Islam and the obedience to Allah. This is to warn against a state of being in which one may be physically carrying out the dictates of Islam while the heart and the mind are not fully satisfied, or in case, the heart and the mind are satisfied, yet what one does physically remains outside the pale of Islam.</p><p>Secondly, it is possible to take the word, silm سِلم as the hal or indicated state of the Faith in Islam, in which case, the translation would be referring to the perfect and complete state of Islam in which the believers must enter. So, 'entering Islam completely' would mean that one must accept all injunctions of Islam, not that one accepts some and hesitates about others. Since Islam is the name of that particular way of life which has been given through the Qur'an and Sunnah, there-fore, it does not matter, which facet of life it concerns, it may be beliefs and acts of worship or social dealings or business transactions or government and politics or trade and industry or any other field; what matters is one's entry into Islam as a complete system, an organic whole, unified, indivisible.</p><p>The gist of the two approaches given above is that no Muslim shall be deserving of calling himself a Muslim unless he accepts all Islamic injunctions truly and sincerely from the deep recesses of his heart, irrespective of the department of life they belong to, irrespective of whether they concern the outward physique of the body or the heart and the mind.</p><p>The background of the verse's revelation mentioned earlier in the introductory remarks also shows that one must keep nothing but the teachings of Islam in sight, practice it in its entirety which will, in consequence, make Muslims independent of all religions and nations.</p><p>Special Note</p><p>The verse holds out a stern warning to those who have got Islam all tied up with Masjid and ` ibadat عبادت (mosque and the performance of acts of prescribed worship) neglecting injunctions relating to social living and business and personal dealings as if they were no part of religion. This negligence is wide-spread among the 'technically' religious people who do not seem to care much about rights and dealings, especially social rights. It appears that they do not regard these injunctions to be the injunctions of Islam, neither do they make an effort to find out what they are, or try to learn them in an orderly manner, nor think of acting in accordance with these injunctions. We seek refuge with Allah.</p><p>As regards the possibility of 'Allah Almighty and the angels coming upon them in canopies of clouds,' this will be on Doomsday. The correct position is that such coming of Allah Almighty belongs to the Mutashabihat متاشابھا ات ، statements of hidden meaning, about which there is a standard policy practiced by the majority of the blessed Companions, the Tabi` in تابعین ، their successors, and the revered elders of the Muslim ummah, that is, one must believe in its truth and avoid worrying about as to how this would happen because it is beyond human reason to find out the reality and the nature, the whats and the hows of the 'Being' and the Attributes of Allah Almighty, and this too is included therein.</p>

The previous verses ended with a word of praise for the sincere. As sincerity (ikhlas اخلاص) can sometimes touch the limits of excess inadvertently, that is, one does intend to come up with more obedience, but that obedience, when observed carefully, turns out to be exceeding the limits set by the Shari'ah and Sunnah. This is called bid'ah بدعت . This can be explained through the example of the blessed Companion ` Abdullah ibn Salam ؓ and others who were, previous to their Islam, known scholars among the Jews. Since Saturday was the sacred day of rest (the Sabbath اَسَّبت) in Judaism, and camel-meat was unlawful, they thought, once they were in Islam, to bring about some sort of a synthesis between the two faiths, through which they could continue to honour Sabbath سَبِّت as it was necessary under the law of Moses while Islam did not require dishonouring it; and similarly, they could simply avoid eating camel-meat in practice while believing that it was lawful, for it was unlawful in the law of Moses but Islam does not make it obligatory to eat it. Thus, they thought that they would stay in touch with the law of Moses and still not go against the Shari'ah of Muhammad ﷺ ، something that appealed to them as a stronger demonstration of obedience to divine laws and a closer approach to matters of faith. Allah Almighty corrects this thought in the present verse which aims to establish that Islam is an obligation in its totality. It is total and perfect only when what is not necessary in Islam is not considered to be a part of it. To take such thought or practice as part of the Faith is a Satanic slip which may bring far more severe a punishment than common sins would.It is in this background of the verse's revelation, that believers have been asked to 'enter Islam completely', not making allowances for a faith other than Islam - a divisive approach which makes one an easy target of Satan. Therefore, the prohibition 'do not follow the footsteps of Satan', an enemy who would cheat you into taking to something which obviously looks very much like your Faith, but happens to be totally contrary to it in reality. After having received clear laws and rules that lead to the straight path, there is no justification left for any deviation. Those who still slip, they must remember that Allah is Mighty, having the power to punish, and Wise too, lest one should misread any delay in punishment which comes when His Wisdom so dictates. Using an eloquent image, the text goes on to question the ultimate acceptance of truth at a time when it shall no longer remain worth accepting and al'_ matters of reward and punishment shall revert to Allah with no power existing other than Him, why then would anyone become quixotic enough to stand against a Power so obvious, the result of which could be nothing but destruction.CommentaryThe word, سِلم : (silm) in; ادْخُلُوا فِي السِّلْمِ كَافَّةً translated here as 'enter Islam completely', is used to convey two meanings, 'peace' and 'Islam'. At this place, according to the consensus of the Companions and their successors, it means Islam (Ibn xathir). The word كَافَّة : (kaffah) means 'totally' and 'universally'. In the structural scheme of the sentence, this word appears as hal (an adverb, qualifying the verb before it with a particular state). There are two possibilities here. Firstly, the word be taken as the hal of the pronoun in (udkhulu ادْخُلُوا) in which case the translation would be referring to the condition of the believers while entering Islam, which must be 'complete'. This would mean that their entire person, hands and feet, eyes and ears, feeling and thinking, after having embraced the Faith should all be within the parameters of Islam and the obedience to Allah. This is to warn against a state of being in which one may be physically carrying out the dictates of Islam while the heart and the mind are not fully satisfied, or in case, the heart and the mind are satisfied, yet what one does physically remains outside the pale of Islam.Secondly, it is possible to take the word, silm سِلم as the hal or indicated state of the Faith in Islam, in which case, the translation would be referring to the perfect and complete state of Islam in which the believers must enter. So, 'entering Islam completely' would mean that one must accept all injunctions of Islam, not that one accepts some and hesitates about others. Since Islam is the name of that particular way of life which has been given through the Qur'an and Sunnah, there-fore, it does not matter, which facet of life it concerns, it may be beliefs and acts of worship or social dealings or business transactions or government and politics or trade and industry or any other field; what matters is one's entry into Islam as a complete system, an organic whole, unified, indivisible.The gist of the two approaches given above is that no Muslim shall be deserving of calling himself a Muslim unless he accepts all Islamic injunctions truly and sincerely from the deep recesses of his heart, irrespective of the department of life they belong to, irrespective of whether they concern the outward physique of the body or the heart and the mind.The background of the verse's revelation mentioned earlier in the introductory remarks also shows that one must keep nothing but the teachings of Islam in sight, practice it in its entirety which will, in consequence, make Muslims independent of all religions and nations.Special NoteThe verse holds out a stern warning to those who have got Islam all tied up with Masjid and ` ibadat عبادت (mosque and the performance of acts of prescribed worship) neglecting injunctions relating to social living and business and personal dealings as if they were no part of religion. This negligence is wide-spread among the 'technically' religious people who do not seem to care much about rights and dealings, especially social rights. It appears that they do not regard these injunctions to be the injunctions of Islam, neither do they make an effort to find out what they are, or try to learn them in an orderly manner, nor think of acting in accordance with these injunctions. We seek refuge with Allah.As regards the possibility of 'Allah Almighty and the angels coming upon them in canopies of clouds,' this will be on Doomsday. The correct position is that such coming of Allah Almighty belongs to the Mutashabihat متاشابھا ات ، statements of hidden meaning, about which there is a standard policy practiced by the majority of the blessed Companions, the Tabi` in تابعین ، their successors, and the revered elders of the Muslim ummah, that is, one must believe in its truth and avoid worrying about as to how this would happen because it is beyond human reason to find out the reality and the nature, the whats and the hows of the 'Being' and the Attributes of Allah Almighty, and this too is included therein.

<h2 class="title">Entering Islam in its Entirety is obligated</h2><p>Allah commands His servants who believe in Him and have faith in His Messenger to implement all of Islam's legislation and law, to adhere to all of its commandments, as much as they can, and to refrain from all of its prohibitions. `Al-`Awfi said that Ibn `Abbas said, and also Mujahid, Tawus, Ad-Dahhak, `Ikrimah, Qatadah, As-Suddi and Ibn Zayd said that Allah's statement: </p><div class="text_uthmani arabic">ادْخُلُواْ فِي السِّلْمِ</div><p>(Enter Silm) means Islam. Allah's statement: </p><div class="text_uthmani arabic">كَآفَّةً</div><p>(...perfectly) means, in its entirety. This is the Tafsir of Ibn `Abbas, Mujahid, Abu Al-`Aliyah, `Ikrimah, Ar-Rabi` bin Anas, As-Suddi, Muqatil bin Hayyan, Qatadah and Ad-Dahhak. Mujahid said that the Ayah means, `Perform all the good works and the various pious deeds, this is especially addressed to those from among the People of the Scripture who embraced the faith.' </p><p>Ibn Abu Hatim reported that Ibn `Abbas said that: </p><div class="text_uthmani arabic">يَـأَيُّهَا الَّذِينَ ءَامَنُواْ ادْخُلُواْ فِي السِّلْمِ كَآفَّةً</div><p>(O you who believe! Enter Silm perfectly) refers to the believers among the People of the Scripture. This is because they believed in Allah, some of them still followed some parts of the Tawrah and the previous revelations. So Allah said: </p><div class="text_uthmani arabic">ادْخُلُواْ فِي السِّلْمِ كَآفَّةً</div><p>(Enter Islam perfectly.) Allah thus commanded them to embrace the legislation of the religion of Muhammad in its entirety and to avoid abandoning any part of it. They should no longer adhere to the Tawrah. </p><p>Allah then said: </p><div class="text_uthmani arabic">وَلاَ تَتَّبِعُواْ خُطُوَتِ الشَّيْطَـنِ</div><p>(...and follow not the footsteps of Shaytan) meaning, perform the acts of worship and avoid what Satan commands you to do. This is because: </p><div class="text_uthmani arabic">إِنَّمَا يَأْمُرُكُم بِالسُّوءِ وَالْفَحْشَآءِ وَأَن تَقُولُواْ عَلَى اللَّهِ مَا لاَ تَعْلَمُونَ </div><p>(He (Shaytan) commands you only what is evil and Fahsha' (sinful), and that you should say about Allah what you know not.) (2:169) and: </p><div class="text_uthmani arabic">إِنَّمَا يَدْعُو حِزْبَهُ لِيَكُونُواْ مِنْ أَصْحَـبِ السَّعِيرِ</div><p>(He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire.) (35:6) Hence, Allah said: </p><div class="text_uthmani arabic">إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ</div><p>(Verily, he is to you an open enemy.) </p><p>Allah said: </p><div class="text_uthmani arabic">فَإِن زَلَلْتُمْ مِّن بَعْدِ مَا جَآءَتْكُمُ الْبَيِّنَـتُ</div><p>(Then if you slide back after the clear signs have come to you) meaning, if you deviate from the Truth after clear proofs have been established against you, </p><div class="text_uthmani arabic">فَاعْلَمُواْ أَنَّ اللَّهَ عَزِيزٌ</div><p>(...then know that Allah is All-Mighty) in His punishment, and no one can escape His vengeance or defeat Him. </p><div class="text_uthmani arabic">حَكِيمٌ</div><p>(All-Wise) in His decisions, actions and rulings. Hence Abu Al-`Aliyah, Qatadah and Ar-Rabi` bin Anas said, "He is Mighty in His vengeance, Wise in His decision." </p>

Entering Islam in its Entirety is obligatedAllah commands His servants who believe in Him and have faith in His Messenger to implement all of Islam's legislation and law, to adhere to all of its commandments, as much as they can, and to refrain from all of its prohibitions. `Al-`Awfi said that Ibn `Abbas said, and also Mujahid, Tawus, Ad-Dahhak, `Ikrimah, Qatadah, As-Suddi and Ibn Zayd said that Allah's statement: ادْخُلُواْ فِي السِّلْمِ(Enter Silm) means Islam. Allah's statement: كَآفَّةً(...perfectly) means, in its entirety. This is the Tafsir of Ibn `Abbas, Mujahid, Abu Al-`Aliyah, `Ikrimah, Ar-Rabi` bin Anas, As-Suddi, Muqatil bin Hayyan, Qatadah and Ad-Dahhak. Mujahid said that the Ayah means, `Perform all the good works and the various pious deeds, this is especially addressed to those from among the People of the Scripture who embraced the faith.' Ibn Abu Hatim reported that Ibn `Abbas said that: يَـأَيُّهَا الَّذِينَ ءَامَنُواْ ادْخُلُواْ فِي السِّلْمِ كَآفَّةً(O you who believe! Enter Silm perfectly) refers to the believers among the People of the Scripture. This is because they believed in Allah, some of them still followed some parts of the Tawrah and the previous revelations. So Allah said: ادْخُلُواْ فِي السِّلْمِ كَآفَّةً(Enter Islam perfectly.) Allah thus commanded them to embrace the legislation of the religion of Muhammad in its entirety and to avoid abandoning any part of it. They should no longer adhere to the Tawrah. Allah then said: وَلاَ تَتَّبِعُواْ خُطُوَتِ الشَّيْطَـنِ(...and follow not the footsteps of Shaytan) meaning, perform the acts of worship and avoid what Satan commands you to do. This is because: إِنَّمَا يَأْمُرُكُم بِالسُّوءِ وَالْفَحْشَآءِ وَأَن تَقُولُواْ عَلَى اللَّهِ مَا لاَ تَعْلَمُونَ (He (Shaytan) commands you only what is evil and Fahsha' (sinful), and that you should say about Allah what you know not.) (2:169) and: إِنَّمَا يَدْعُو حِزْبَهُ لِيَكُونُواْ مِنْ أَصْحَـبِ السَّعِيرِ(He only invites his Hizb (followers) that they may become the dwellers of the blazing Fire.) (35:6) Hence, Allah said: إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ(Verily, he is to you an open enemy.) Allah said: فَإِن زَلَلْتُمْ مِّن بَعْدِ مَا جَآءَتْكُمُ الْبَيِّنَـتُ(Then if you slide back after the clear signs have come to you) meaning, if you deviate from the Truth after clear proofs have been established against you, فَاعْلَمُواْ أَنَّ اللَّهَ عَزِيزٌ(...then know that Allah is All-Mighty) in His punishment, and no one can escape His vengeance or defeat Him. حَكِيمٌ(All-Wise) in His decisions, actions and rulings. Hence Abu Al-`Aliyah, Qatadah and Ar-Rabi` bin Anas said, "He is Mighty in His vengeance, Wise in His decision."

If you falter even after Our signs have reached you, then do not forget that God is all-powerful and all-wise.

And if you renege, even after the clear commands have come to you, then know well that Allah is Almighty, Wise.

But if you slip, after the clear signs have come to you, know then that God is All-mighty, All-wise.

And if you should stumble after all evidence of the truth has come unto you, then know that, verily, God is almighty, wise.

Wherefore if ye slip after that which hath come unto you of the evidence then - know that Allah is Mighty, Wise.

Then if you slide back after the clear signs (Prophet Muhammad SAW and this Quran, and Islam) have come to you, then know that Allah is All-Mighty, All-Wise.

But if you slip after the proofs have come to you, know that God is Powerful and Wise.

If you lapse back after receiving the clear teachings that have come to you, know it well that Allah is All-Powerful, All-Wise.

Then if you slide back after the clear signs (Prophet Muhammad, and this Qur'an and Islam) have come to you, then know that Allah is All-Mighty, All-Wise.

And if ye slide back after the clear proofs have come unto you, then know that Allah is Mighty, Wise.

And should you stumble after the manifest proofs that have come to you, know that Allah is all-mighty, all-wise.

If you lapse back after the clear verses that have come to you, know that Allah is the Almighty, the Wise.

But if you deviate after clear proofs have come to you, then know that Allah is Exalted in Might and Wise.

If you are seduced after you have received the authoritative guidance, know that God is Majestic and Wise.

But if you slip after clear arguments have come to you, then know that Allah is Mighty, Wise.

Fain zalaltum min baAAdi m<u>a</u> j<u>a</u>atkumu albayyin<u>a</u>tu fa<b>i</b>AAlamoo anna All<u>a</u>ha AAazeezun <u>h</u>akeem<b>un</b>

But if you lapse after the clear signs that have come to you, then know that God is mighty and wise.

If ye backslide after the clear (Signs) have come to you, then know that Allah is Exalted in Power, Wise.

فَإِن زَلَلْتُم مِّنۢ بَعْدِ مَا جَآءَتْكُمُ ٱلْبَيِّنَٰتُ فَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ

If you slip up or go astray after clear proofs have come to you, then know that Allah is Mighty in His ability and power, Wise in His planning and establishing of sacred laws. So, fear and glorify Him.

If you slip up or go astray after clear proofs have come to you, then know that Allah is Mighty in His ability and power, Wise in His planning and establishing of sacred laws. So, fear and glorify Him.

Are they waiting for God to appear in the balconies of clouds with a host of angels, and the matter to be settled? But all things rest with God in the end.

What are they waiting for, except that Allah’s punishment should come through stretched clouds and the angels descend and the matter be finished? And all matters are directed only towards Allah.

What do they look for, but that God shall come to them in the cloud -- shadows, and the angels? The matter is determined, and unto God all matters are returned.

Are these people waiting, perchance, for God to reveal Himself unto them in the shadows of the clouds, together with the angels - although [by then] all will have been decided, and unto God all things will have been brought back?

Await they only that Allah shall come unto them in the shadows of the Clouds, and also the angels, and the affair is decreed! And unto Allah are all affairs returned.

Do they then wait for anything other than that Allah should come to them in the shadows of the clouds and the angels? (Then) the case would be already judged. And to Allah return all matters (for decision).

Are they waiting for God Himself to come to them in the shadows of the clouds, together with the angels, and thus the matter is settled? All things are returned to God.

(If people do not follow the right way even after receiving such clear admonitions), do they await that Allah Himself should come down to them in the canopies of clouds with a retinue of angels, and seal their doom Ultimately every thing shall be presented before Allah (for judgement).

Do they then wait for anything other than that Allah should come to them over the shadows of the clouds and the angels (Then) the case would be already judged. And to Allah return all matters (for decision).

Wait they for naught else than that Allah should come unto them in the shadows of the clouds with the angels? Then the case would be already judged. All cases go back to Allah (for judgment).

Do they await anything but that Allah [’s command] should come to them in the shades of the clouds, with the angels, and the matter be decided [once for all]? To Allah all matters are returned.

Are they waiting for Allah to come to them in the shadows of the clouds with the angels! Their matter will have been settled then. To Allah shall all things return.

Do they await but that Allah should come to them in covers of clouds and the angels [as well] and the matter is [then] decided? And to Allah [all] matters are returned.

Have they decided not to believe until God comes down in a shadow of clouds with the angels so that then the matter is settled? To God do all matters return.

They do not wait aught but that Allah should come to them in the shadows of the clouds along with the angels, and the matter has (already) been decided; and (all) matters are returned to Allah.

Hal yan<i><u>th</u></i>uroona ill<u>a</u> an yatiyahumu All<u>a</u>hu fee <i><u>th</u></i>ulalin mina algham<u>a</u>mi wa<b>a</b>lmal<u>a</u>ikatu waqu<u>d</u>iya alamru wail<u>a</u> All<u>a</u>hi turjaAAu alomoor<b>u</b>

Are they only waiting for God as well as the angels to come down to them under canopies of clouds, so that the matter will be settled? All things return to God.

Will they wait until Allah comes to them in canopies of clouds, with angels (in His train) and the question is (thus) settled? but to Allah do all questions go back (for decision).

هَلْ يَنظُرُونَ إِلَّآ أَن يَأْتِيَهُمُ ٱللَّهُ فِى ظُلَلٍ مِّنَ ٱلْغَمَامِ وَٱلْمَلَٰٓئِكَةُ وَقُضِىَ ٱلْأَمْرُ وَإِلَى ٱللَّهِ تُرْجَعُ ٱلْأُمُورُ

These people who follow the path of Satan, instead of the path of truth, are waiting only for Allah to come to them, as befits His majesty, on the Day of Resurrection in the shadows of clouds to judge them and for the angels to come and surround them from all sides. At that time, Allah will judge them once and for all. To Allah alone shall all affairs relating to creation return.

These people who follow the path of Satan, instead of the path of truth, are waiting only for Allah to come to them, as befits His majesty, on the Day of Resurrection in the shadows of clouds to judge them and for the angels to come and surround them from all sides. At that time, Allah will judge them once and for all. To Allah alone shall all affairs relating to creation return.

<h2 class="title">Do not delay embracing the Faith</h2><div class="text_uthmani arabic">هَلْ يَنظُرُونَ إِلاَّ أَن يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِّنَ الْغَمَامِ وَالْمَلَـئِكَةُ</div><p>(Do they then wait for anything other than that Allah should come to them over the shadows of the clouds and the angels) on the Day of Resurrection to judge the early and the latter creations. Allah shall then reward each according to his or her deeds; and whoever does good shall see it, and whoever does evil shall see it. This is why Allah said: </p><div class="text_uthmani arabic">وَقُضِىَ الأَمْرُ وَإِلَى اللَّهِ تُرْجَعُ الأُمُورُ</div><p>((Then) the case would be already judged. And to Allah return all matters (for decision).) </p><p>Similarly, Allah said: </p><div class="text_uthmani arabic">كَلاَّ إِذَا دُكَّتِ الاٌّرْضُ دَكّاً دَكّاً - وَجَآءَ رَبُّكَ وَالْمَلَكُ صَفّاً صَفّاً - وَجِىءَ يَوْمَئِذٍ بِجَهَنَّمَ يَوْمَئِذٍ يَتَذَكَّرُ الإِنسَـنُ وَأَنَّى لَهُ الذِّكْرَى </div><p>(Nay! When the earth is ground to powder. And your Lord comes with the angels in rows. And Hell will be brought near that Day. On that Day will man remember, but how will that remembrance (then) avail him) (89:21-23) and: </p><div class="text_uthmani arabic">هَلْ يَنظُرُونَ إِلاَ أَن تَأْتِيهُمُ الْمَلَـئِكَةُ أَوْ يَأْتِىَ رَبُّكَ أَوْ يَأْتِىَ بَعْضُ ءَايَـتِ رَبِّكَ</div><p>(Do they then wait for anything other than that the angels should come to them, or that your Lord (Allah) should come, or that some of the signs of your Lord should come (i. e., portents of the Hour, e.g., rising of the sun from the west)!) (6:158) </p><p>Abu Ja`far Razi reported that Abu Al-`Aliyah narrated that: </p><div class="text_uthmani arabic">هَلْ يَنظُرُونَ إِلاَّ أَن يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِّنَ الْغَمَامِ وَالْمَلَـئِكَةُ</div><p>(Do they then wait for anything other than that Allah should come to them over the shadows of the clouds and the angels) means, the angels will descend on the shadows of clouds, while Allah comes as He wills. Some of the reciters read it, </p><div class="text_uthmani arabic">هَلْ يَنظُرُونَ إِلاَّ أَن يَأْتِيَهُمُ اللَّهُوَالْمَلَـئِكَةُفِي ظُلَلٍ مِّنَ الْغَمَامِ</div><p>Do they then wait for anything other than that Allah should come to them and also the angels over the shadows of the clouds. This is similar to Allah's other statement: </p><div class="text_uthmani arabic">وَيَوْمَ تَشَقَّقُ السَّمَآءُ بِالْغَمَـمِ وَنُزِّلَ الْمَلَـئِكَةُ تَنزِيلاً </div><p>(And (remember) the Day when the heaven shall be rent asunder with clouds, and the angels will be sent down, with a grand descending.) (25:25) </p>

Do not delay embracing the Faithهَلْ يَنظُرُونَ إِلاَّ أَن يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِّنَ الْغَمَامِ وَالْمَلَـئِكَةُ(Do they then wait for anything other than that Allah should come to them over the shadows of the clouds and the angels) on the Day of Resurrection to judge the early and the latter creations. Allah shall then reward each according to his or her deeds; and whoever does good shall see it, and whoever does evil shall see it. This is why Allah said: وَقُضِىَ الأَمْرُ وَإِلَى اللَّهِ تُرْجَعُ الأُمُورُ((Then) the case would be already judged. And to Allah return all matters (for decision).) Similarly, Allah said: كَلاَّ إِذَا دُكَّتِ الاٌّرْضُ دَكّاً دَكّاً - وَجَآءَ رَبُّكَ وَالْمَلَكُ صَفّاً صَفّاً - وَجِىءَ يَوْمَئِذٍ بِجَهَنَّمَ يَوْمَئِذٍ يَتَذَكَّرُ الإِنسَـنُ وَأَنَّى لَهُ الذِّكْرَى (Nay! When the earth is ground to powder. And your Lord comes with the angels in rows. And Hell will be brought near that Day. On that Day will man remember, but how will that remembrance (then) avail him) (89:21-23) and: هَلْ يَنظُرُونَ إِلاَ أَن تَأْتِيهُمُ الْمَلَـئِكَةُ أَوْ يَأْتِىَ رَبُّكَ أَوْ يَأْتِىَ بَعْضُ ءَايَـتِ رَبِّكَ(Do they then wait for anything other than that the angels should come to them, or that your Lord (Allah) should come, or that some of the signs of your Lord should come (i. e., portents of the Hour, e.g., rising of the sun from the west)!) (6:158) Abu Ja`far Razi reported that Abu Al-`Aliyah narrated that: هَلْ يَنظُرُونَ إِلاَّ أَن يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِّنَ الْغَمَامِ وَالْمَلَـئِكَةُ(Do they then wait for anything other than that Allah should come to them over the shadows of the clouds and the angels) means, the angels will descend on the shadows of clouds, while Allah comes as He wills. Some of the reciters read it, هَلْ يَنظُرُونَ إِلاَّ أَن يَأْتِيَهُمُ اللَّهُوَالْمَلَـئِكَةُفِي ظُلَلٍ مِّنَ الْغَمَامِDo they then wait for anything other than that Allah should come to them and also the angels over the shadows of the clouds. This is similar to Allah's other statement: وَيَوْمَ تَشَقَّقُ السَّمَآءُ بِالْغَمَـمِ وَنُزِّلَ الْمَلَـئِكَةُ تَنزِيلاً (And (remember) the Day when the heaven shall be rent asunder with clouds, and the angels will be sent down, with a grand descending.) (25:25)

Ask the children of Israel how many a clear sign We had given them. But if one changes the favour of God after having received it, then remember, God is severe in revenge.

Ask the Descendants of Israel how many clear signs We gave them; and whoever alters Allah’s favour which came to him, then indeed Allah’s punishment is severe.

Ask the Children of Israel how many a clear sign We gave them. Whoso changes God's blessing after it has come to him, God is terrible in retribution.

Ask the children of Israel how many a clear message We have given them! And if one alters God's blessed message after it has reached him - verily, God is severe in retribution!

Ask thou the Children of Isra'il, how many a manifest sign We brought unto them. And whosoever altereth the favour of Allah after it hath come unto him, then verily Allah is severe in Chastising.

Ask the Children of Israel how many clear Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) We gave them. And whoever changes Allah's Favour after it had come to him, [e.g. renounces the Religion of Allah (Islam) and accepts Kufr (disbelief),] then surely, Allah is Severe in punishment.

Ask the Children of Israel how many clear signs We have given them. Whoever alters the blessing of God after it has come to him—God is severe in retribution.

Ask the children of Israel how many a clear sign We have shown to them: (also ask them) what a severe chastisement Allah inflicts on the community that, after receiving Allah's favour exchanges it (for wretchdness).

Ask the Children of Israel how many clear Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) We gave them. And whoever changes Allah's favor after it has come to him, [e.g., renounces the religion of Allah (Islam) and accepts Kufr (disbelief)] then surely, Allah is severe in punishment.

Ask of the Children of Israel how many a clear revelation We gave them! He who altereth the grace of Allah after it hath come unto him (for him), lo! Allah is severe in punishment.

Ask the Children of Israel how many a manifest sign We had given them. Whoever changes Allah’s blessing after it has come to him, indeed Allah is severe in retribution.

Ask the Children of Israel how many clear signs We have given them. Whoever changes the Favor of Allah after it has come to him, Allah is Firm in inflicting the punishment.

Ask the Children of Israel how many a sign of evidence We have given them. And whoever exchanges the favor of Allah [for disbelief] after it has come to him - then indeed, Allah is severe in penalty.

(Muhammad), ask the children of Israel about how many visible miracles We had shown them. God is certainly stern in His retribution to those who change the bounty of God (His revelation), after having received His guidance.

Ask the Israelites how many a clear sign have We given them; and whoever changes the favor of Allah after it has come to him, then surely Allah is severe in requiting (evil).

Sal banee isr<u>a</u>eela kam <u>a</u>tayn<u>a</u>hum min <u>a</u>yatin bayyinatin waman yubaddil niAAmata All<u>a</u>hi min baAAdi m<u>a</u> j<u>a</u>athu fainna All<u>a</u>ha shadeedu alAAiq<u>a</u>b<b>i</b>

Ask the Children of Israel how many clear signs We have given them. Anyone who changes God's blessing once it has come to him will find God is stern in punishment.

Ask the Children of Israel how many clear (Signs) We have sent them. But if any one, after Allah's favour has come to him, substitutes (something else), Allah is strict in punishment.

سَلْ بَنِىٓ إِسْرَٰٓءِيلَ كَمْ ءَاتَيْنَٰهُم مِّنْ ءَايَةٍۭ بَيِّنَةٍ وَمَن يُبَدِّلْ نِعْمَةَ ٱللَّهِ مِنۢ بَعْدِ مَا جَآءَتْهُ فَإِنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ

O Prophet, ask the Jews about how many clear signs proving the truthfulness of the messengers were given to them by Allah. Despite this they disbelieved and turned away from them. If anyone changes the favour of Allah into disbelief and denial after being aware of it and after it has become obvious, then Allah is strong in punishing the disbelievers and the deniers.

O Prophet, ask the Jews about how many clear signs proving the truthfulness of the messengers were given to them by Allah. Despite this they disbelieved and turned away from them. If anyone changes the favour of Allah into disbelief and denial after being aware of it and after it has become obvious, then Allah is strong in punishing the disbelievers and the deniers.

<p>Immediately earlier, it was said that opposing truth after clear signs have come, deserves punishment. The first verse here (211) cites the case of the elders of Bani Isra'il who were punished for their hostility to truth despite clear signs given to them.</p><p>Rather than follow the blessed guidance given to them, they chose to stray away from it and, as a result, underwent punishments, for instance, they received the Torah which deserved being accepted but they denied it, consequent to which, they were threatened with Mount Sinai coming down upon them. Again, they heard the Word of Allah which they should have loved and respected but they tinkered with doubts in it and consequently, were struck dead by lightening. Then, again, they were delivered from the Pharaoh through a passage-way made by parting the river, but they showed no gratitude, instead, took to the calf for which they were killed. Further again, they should have been grateful when Mann مَنّ and Salwa سلوا was sent for them but they disobeyed and spoilage set in. When they showed their distaste for it, it stopped coming, throwing them into the toil of growing their own food. Lastly, the chain of prophets that appeared among them from time to time should have been a matter of great satisfaction for them, yet they started killing them for which they were punished, having been deprived of power.</p><p>In the wake of such misdeeds, some of which find mention in the earlier part of Sarah al-Baqarah, the divine law is that one who changes the blessings or clear signs of Allah, especially after it has come to him when he should have followed its guidance rather than turn back and go astray, then, the ultimate must come to pass, that is, Allah Almighty punishes such a deviant severely.</p><p>In the second verse (212), the real cause of the opposition to truth has been identified as the love of dunya دنیا (the worldly life) and its material gains. One of the effects of this attitude shows up in the derogatory stance taken against those who love their faith. The reason is simple. When materialism overpowers, the urge for faith evaporates. In fact, people would go to the limit of abandoning their faith when it happens to be against their worldly interests and would even have the audacity to laugh at those who love and practice it. So, it should not be strange that many chiefs among the Israelites and the ignorant among polytheists would make fun of poor Muslims. It is in this context that the Holy Qur'an says: 'Adorned is the present life for those who disbelieve' because of which 'they laugh at those who believe', although, these Muslims who have said no to kufr کفر and shirk shall be in a state better than that of the disbelievers on the day of Qiyamah (Doomsday), for the disbelievers will be in Jahannam جَھَنَّم (Hell) and the believers, in Jannah جَنَّت (Paradise).</p><p>The last sentence carries a warning for those who pride on their brute economic strength because it is Allah who 'gives, to whom He wills, without measure'. So, all this depends on divinely-ordained destiny and not on personal excellence or influence. As such, it is not necessary that one who is respected for personal possessions happens to be a recipient of honour with Allah as well. The truth is that real honour cannot be anything other than what turns out to be valid in the sight of Allah. That being that, would it not be a plain 'absence of sense' if one stands on the crutches of worldly riches and claims honour for himself and looks down upon the less fortunate as mean? The real consequence of such attitude shall be unravelled on the Last Day.</p><p>It has been reported that Sayyidna ` Ali ؓ said: 'Anyone who takes a Muslim man or woman low in status because of his or her hunger, Allah Almighty will put him to disgrace before a gathering of all, from the first to the last. And anyone who falsely accuses a Muslim man or woman of a weakness, Allah Almighty would put him on a high mound until he falsifies himself.' (a1-Qurtubi)</p>

Immediately earlier, it was said that opposing truth after clear signs have come, deserves punishment. The first verse here (211) cites the case of the elders of Bani Isra'il who were punished for their hostility to truth despite clear signs given to them.Rather than follow the blessed guidance given to them, they chose to stray away from it and, as a result, underwent punishments, for instance, they received the Torah which deserved being accepted but they denied it, consequent to which, they were threatened with Mount Sinai coming down upon them. Again, they heard the Word of Allah which they should have loved and respected but they tinkered with doubts in it and consequently, were struck dead by lightening. Then, again, they were delivered from the Pharaoh through a passage-way made by parting the river, but they showed no gratitude, instead, took to the calf for which they were killed. Further again, they should have been grateful when Mann مَنّ and Salwa سلوا was sent for them but they disobeyed and spoilage set in. When they showed their distaste for it, it stopped coming, throwing them into the toil of growing their own food. Lastly, the chain of prophets that appeared among them from time to time should have been a matter of great satisfaction for them, yet they started killing them for which they were punished, having been deprived of power.In the wake of such misdeeds, some of which find mention in the earlier part of Sarah al-Baqarah, the divine law is that one who changes the blessings or clear signs of Allah, especially after it has come to him when he should have followed its guidance rather than turn back and go astray, then, the ultimate must come to pass, that is, Allah Almighty punishes such a deviant severely.In the second verse (212), the real cause of the opposition to truth has been identified as the love of dunya دنیا (the worldly life) and its material gains. One of the effects of this attitude shows up in the derogatory stance taken against those who love their faith. The reason is simple. When materialism overpowers, the urge for faith evaporates. In fact, people would go to the limit of abandoning their faith when it happens to be against their worldly interests and would even have the audacity to laugh at those who love and practice it. So, it should not be strange that many chiefs among the Israelites and the ignorant among polytheists would make fun of poor Muslims. It is in this context that the Holy Qur'an says: 'Adorned is the present life for those who disbelieve' because of which 'they laugh at those who believe', although, these Muslims who have said no to kufr کفر and shirk shall be in a state better than that of the disbelievers on the day of Qiyamah (Doomsday), for the disbelievers will be in Jahannam جَھَنَّم (Hell) and the believers, in Jannah جَنَّت (Paradise).The last sentence carries a warning for those who pride on their brute economic strength because it is Allah who 'gives, to whom He wills, without measure'. So, all this depends on divinely-ordained destiny and not on personal excellence or influence. As such, it is not necessary that one who is respected for personal possessions happens to be a recipient of honour with Allah as well. The truth is that real honour cannot be anything other than what turns out to be valid in the sight of Allah. That being that, would it not be a plain 'absence of sense' if one stands on the crutches of worldly riches and claims honour for himself and looks down upon the less fortunate as mean? The real consequence of such attitude shall be unravelled on the Last Day.It has been reported that Sayyidna ` Ali ؓ said: 'Anyone who takes a Muslim man or woman low in status because of his or her hunger, Allah Almighty will put him to disgrace before a gathering of all, from the first to the last. And anyone who falsely accuses a Muslim man or woman of a weakness, Allah Almighty would put him on a high mound until he falsifies himself.' (a1-Qurtubi)

<h2 class="title">The Punishment for changing Allah's Favor and mocking the Believers</h2><p>Allah mentioned that the Children of Israel, were witnesses to many clear signs that attest to the truth of Moses regarding what he was sent with for them. They witnessed his hand (when it became lit with light), his parting the sea, his striking the rock (and water flowed from the rock), the clouds that shaded them during the intense heat, the manna and the quails, and so forth. These signs attested to the existence of the Creator and the truth of Moses by whose hand these signs appeared. Yet, so many among them changed Allah's favor, by preferring disbelief to faith and by ignoring Allah's favors, </p><div class="text_uthmani arabic">وَمَن يُبَدِّلْ نِعْمَةَ اللَّهِ مِن بَعْدِ مَا جَآءَتْهُ فَإِنَّ اللَّهَ شَدِيدُ الْعِقَابِ</div><p>(And whoever changes Allah's favor after it had come to him, then surely, Allah is severe in punishment.) </p><p>Similarly, Allah said about the disbelievers of Quraysh: </p><div class="text_uthmani arabic">أَلَمْ تَرَ إِلَى الَّذِينَ بَدَّلُواْ نِعْمَتَ اللَّهِ كُفْرًا وَأَحَلُّواْ قَوْمَهُمْ دَارَ الْبَوَارِ - جَهَنَّمَ يَصْلَوْنَهَا وَبِئْسَ الْقَرَارُ </div><p>(Have you not seen those who have changed the blessings of Allah into disbelief, and caused their people to dwell in the house of destruction Hell, in which they will burn, ـ and what an evil place to settle in!) (14:28, 29) </p><p>Then Allah states that He has made the life of this world beautiful for the disbelievers who are satisfied with it, who collect wealth, but refrain from spending it on what they have been commanded, which could earn them Allah's pleasure. Instead, they ridicule the believers who ignore this life and who spend whatever they earn on what pleases their Lord. The believers spend seeking Allah's Face, and this is why they have gained the ultimate happiness and the best share on the Day of the Return. Therefore, they will be exalted above the disbelievers at the Gathering Place, when they are gathered, during the resurrection and in their final destination. The believers will reside in the highest grades in the utmost highs, while the disbelievers will reside in the lowest of lows (in the Fire). </p><p>This is why Allah said: </p><div class="text_uthmani arabic">وَاللَّهُ يَرْزُقُ مَن يَشَآءُ بِغَيْرِ حِسَابٍ</div><p>(And Allah gives to whom He wills without limit.) </p><p>This Ayah indicates that Allah gives sustenance to whomever He wills of His servants without count or limit in this and the Hereafter. A Hadith has stated (that Allah said): </p><div class="text_uthmani arabic">«ابْنَ آدَمَ أَنْفِقْ أُنْفِقْ عَلَيْك»</div><p>(O son of Adam! Spend (in Allah's cause) and I (Allah) will spend on you.) The Prophet said: </p><div class="text_uthmani arabic">«أَنْفِقْ بِلَالُ وَلَا تَخْشَ مِنْ ذِي الْعَرْشِ إِقْلَالًا»</div><p>(O Bilal! Spend and do not fear deprivation from the Owner of the Throne.) </p><p>Allah said: </p><div class="text_uthmani arabic">وَمَآ أَنفَقْتُمْ مِّن شَىْءٍ فَهُوَ يُخْلِفُهُ</div><p>(...and whatsoever you spend of anything (in Allah's cause), He will replace it.) (34:39) In addition, it is reported in the Sahih (that the Prophet said): </p><div class="text_uthmani arabic">«أَنَّ مَلَكَيْنِ يَنْزِلَانِ مِنَ السَّمَاءِ صَبِيحَةَ كُلِّ يَوْمٍ فَيَقُولُ أحَدُهُمَا:اللَّهُمَّ أَعْطِ مُنْفِقًا خَلَفًا، وَيَقُولُ الآخَرُ: اللَّهُمَّ أعْطِ مُمْسِكًا تَلَفًا»</div><p>(Every day two angels come down from heavens and one of them says, `O Allah! Compensate every person who spends in Your cause,' and the other (angel) says, `O Allah! Destroy every miser.') Also in the Sahih: </p><div class="text_uthmani arabic">«يَقُولُ ابْنُ آدَمَ: مَالِي مَالِي. وَهَلْ لَكَ مِنْ مَالِكَ إِلَّا مَا أَكَلْتَ فَأَفْنَيْتَ، وَمَا لَبِسْتَ فَأَبْلَيْتَ، وَمَا تَصَدَّقْتَ فَأَمْضَيْتَ، وَمَا سِوَى ذلِكَ فَذَاهِبٌ وَتَارِكُهُ لِلنَّاس»</div><p>(The son of Adam says, `My money, my money!' Yet, what is your money except that which you eat and use up, wear and tear, and spend in charity and thus keep (in your record). Other than that, it will go away and will be left for the people (the inheritors).) </p><p>In addition, Imam Ahmad reported that the Prophet said: </p><div class="text_uthmani arabic">«الدُّنْيَا دَارُ مَنْ لَا دَارَ لَهُ، وَمَالُ مَنْ لَا مَالَ لَهُ، وَلَهَا يَجْمَعُ مَنْ لَا عَقْلَ لَه»</div><p>(The Dunya (life of this world) is the residence of those who have no residence, the wealth of those who have no wealth, and it is harvested by those who have no sense of reason.) </p>

The Punishment for changing Allah's Favor and mocking the BelieversAllah mentioned that the Children of Israel, were witnesses to many clear signs that attest to the truth of Moses regarding what he was sent with for them. They witnessed his hand (when it became lit with light), his parting the sea, his striking the rock (and water flowed from the rock), the clouds that shaded them during the intense heat, the manna and the quails, and so forth. These signs attested to the existence of the Creator and the truth of Moses by whose hand these signs appeared. Yet, so many among them changed Allah's favor, by preferring disbelief to faith and by ignoring Allah's favors, وَمَن يُبَدِّلْ نِعْمَةَ اللَّهِ مِن بَعْدِ مَا جَآءَتْهُ فَإِنَّ اللَّهَ شَدِيدُ الْعِقَابِ(And whoever changes Allah's favor after it had come to him, then surely, Allah is severe in punishment.) Similarly, Allah said about the disbelievers of Quraysh: أَلَمْ تَرَ إِلَى الَّذِينَ بَدَّلُواْ نِعْمَتَ اللَّهِ كُفْرًا وَأَحَلُّواْ قَوْمَهُمْ دَارَ الْبَوَارِ - جَهَنَّمَ يَصْلَوْنَهَا وَبِئْسَ الْقَرَارُ (Have you not seen those who have changed the blessings of Allah into disbelief, and caused their people to dwell in the house of destruction Hell, in which they will burn, ـ and what an evil place to settle in!) (14:28, 29) Then Allah states that He has made the life of this world beautiful for the disbelievers who are satisfied with it, who collect wealth, but refrain from spending it on what they have been commanded, which could earn them Allah's pleasure. Instead, they ridicule the believers who ignore this life and who spend whatever they earn on what pleases their Lord. The believers spend seeking Allah's Face, and this is why they have gained the ultimate happiness and the best share on the Day of the Return. Therefore, they will be exalted above the disbelievers at the Gathering Place, when they are gathered, during the resurrection and in their final destination. The believers will reside in the highest grades in the utmost highs, while the disbelievers will reside in the lowest of lows (in the Fire). This is why Allah said: وَاللَّهُ يَرْزُقُ مَن يَشَآءُ بِغَيْرِ حِسَابٍ(And Allah gives to whom He wills without limit.) This Ayah indicates that Allah gives sustenance to whomever He wills of His servants without count or limit in this and the Hereafter. A Hadith has stated (that Allah said): «ابْنَ آدَمَ أَنْفِقْ أُنْفِقْ عَلَيْك»(O son of Adam! Spend (in Allah's cause) and I (Allah) will spend on you.) The Prophet said: «أَنْفِقْ بِلَالُ وَلَا تَخْشَ مِنْ ذِي الْعَرْشِ إِقْلَالًا»(O Bilal! Spend and do not fear deprivation from the Owner of the Throne.) Allah said: وَمَآ أَنفَقْتُمْ مِّن شَىْءٍ فَهُوَ يُخْلِفُهُ(...and whatsoever you spend of anything (in Allah's cause), He will replace it.) (34:39) In addition, it is reported in the Sahih (that the Prophet said): «أَنَّ مَلَكَيْنِ يَنْزِلَانِ مِنَ السَّمَاءِ صَبِيحَةَ كُلِّ يَوْمٍ فَيَقُولُ أحَدُهُمَا:اللَّهُمَّ أَعْطِ مُنْفِقًا خَلَفًا، وَيَقُولُ الآخَرُ: اللَّهُمَّ أعْطِ مُمْسِكًا تَلَفًا»(Every day two angels come down from heavens and one of them says, `O Allah! Compensate every person who spends in Your cause,' and the other (angel) says, `O Allah! Destroy every miser.') Also in the Sahih: «يَقُولُ ابْنُ آدَمَ: مَالِي مَالِي. وَهَلْ لَكَ مِنْ مَالِكَ إِلَّا مَا أَكَلْتَ فَأَفْنَيْتَ، وَمَا لَبِسْتَ فَأَبْلَيْتَ، وَمَا تَصَدَّقْتَ فَأَمْضَيْتَ، وَمَا سِوَى ذلِكَ فَذَاهِبٌ وَتَارِكُهُ لِلنَّاس»(The son of Adam says, `My money, my money!' Yet, what is your money except that which you eat and use up, wear and tear, and spend in charity and thus keep (in your record). Other than that, it will go away and will be left for the people (the inheritors).) In addition, Imam Ahmad reported that the Prophet said: «الدُّنْيَا دَارُ مَنْ لَا دَارَ لَهُ، وَمَالُ مَنْ لَا مَالَ لَهُ، وَلَهَا يَجْمَعُ مَنْ لَا عَقْلَ لَه»(The Dunya (life of this world) is the residence of those who have no residence, the wealth of those who have no wealth, and it is harvested by those who have no sense of reason.)

Enamoured are the unbelievers of the life of this world, and scoff at the faithful. But those who keep from evil and follow the straight path will have a higher place than they on the Day of Reckoning; for God gives in measure without number whomsoever He will.

The life of this world is made to appear beautiful in the sight of the disbelievers, and they make fun of the believers; and the pious will be above them on the Day of Resurrection; and Allah may give to whomever He wills, without account.

Decked out fair to the unbelievers is the present life, and they deride the believers; but those who were godfearing shall be above them on the Resurrection Day; and God provides whomsoever He will without reckoning.

Unto those who are bent on denying the truth the life of this world [alone] seems goodly; hence, they scoff at those who have attained to faith: but they who are conscious of God shall be above them on Resurrection Day. And God grants sustenance unto whom He wills, beyond all reckoning.

Fair-seeming is made the life of the world unto those who disbelieve, and they scoff at those who believe, whereas those who fear God shall be above them on the Day of Resurrection. And Allah provideth whomsoever He listeth without reckoning.

Beautified is the life of this world for those who disbelieve, and they mock at those who believe. But those who obey Allah's Orders and keep away from what He has forbidden, will be above them on the Day of Resurrection. And Allah gives (of His Bounty, Blessings, Favours, Honours, etc. on the Day of Resurrection) to whom He wills without limit.

Beautified is the life of this world for those who disbelieve, and they ridicule those who believe. But the righteous will be above them on the Day of Resurrection. God provides to whomever He wills without measure.

This worldly life has been made very charming and alluring for those who have adopted the way of disbelief. So they mock at those who have adopted the way of belief, but (they forget that) the pious people will rank above them on the Day of Resurrection. As to the wordly provisions, Allah has full authority and power to bestow these without measure on anyone He wills.

Beautified is the life of this world for those who disbelieve, and they mock at those who believe. But those who have Taqwa, will be above them on the Day of Resurrection. And Allah gives (of His bounty, blessings, favors, and honors on the Day of Resurrection) to whom He wills without limit.

Beautified is the life of the world for those who disbelieve; they make a jest of the believers. But those who keep their duty to Allah will be above them on the Day of Resurrection. Allah giveth without stint to whom He will.

Worldly life has been glamorized for the faithless, and they ridicule the faithful. But those who are Godwary shall be above them on the Day of Resurrection, and Allah provides for whomever He wishes without any reckoning.

For those who disbelieve, the worldly life is decked with all manner of decorations. They scoff at those who believe, but the cautious shall be above them on the Day of Resurrection. Allah gives without count to whom He will.

Beautified for those who disbelieve is the life of this world, and they ridicule those who believe. But those who fear Allah are above them on the Day of Resurrection. And Allah gives provision to whom He wills without account.

The worldly life is made to seem attractive to the disbelievers who scoff at the faithful, but the pious, in the life hereafter, will have a position far above them. God grants sustenance (without account) to anyone He wants.

The life of this world is made to seem fair to those who disbelieve, and they mock those who believe, and those who guard (against evil) shall be above them on the day of resurrection; and Allah gives means of subsistence to whom he pleases without measure.

Zuyyina lilla<u>th</u>eena kafaroo al<u>h</u>ay<u>a</u>tu a<b>l</b>dduny<u>a</u> wayaskharoona mina alla<u>th</u>eena <u>a</u>manoo wa<b>a</b>lla<u>th</u>eena ittaqaw fawqahum yawma alqiy<u>a</u>mati wa<b>A</b>ll<u>a</u>hu yarzuqu man yash<u>a</u>o bighayri <u>h</u>is<u>a</u>b<b>in</b>

The life of this world is made to appear attractive for those who deny the truth and they scoff at those who believe. But those who fear God shall be above them on the Day of Resurrection: God bestows His bounties on whoever He pleases without stinting.

The life of this world is alluring to those who reject faith, and they scoff at those who believe. But the righteous will be above them on the Day of Resurrection; for Allah bestows His abundance without measure on whom He will.

زُيِّنَ لِلَّذِينَ كَفَرُوا۟ ٱلْحَيَوٰةُ ٱلدُّنْيَا وَيَسْخَرُونَ مِنَ ٱلَّذِينَ ءَامَنُوا۟ وَٱلَّذِينَ ٱتَّقَوْا۟ فَوْقَهُمْ يَوْمَ ٱلْقِيَٰمَةِ وَٱللَّهُ يَرْزُقُ مَن يَشَآءُ بِغَيْرِ حِسَابٍ

For those who disbelieve in Allah, the worldly life and its temporary pleasures and enjoyments have been made to seem glamorous. They mock at those who have faith in Allah and the Last Day. Those who are mindful of Allah by fulfilling His commands and avoiding His prohibitions will be above such people in the Afterlife when Allah will make them live in the gardens of Paradise. Allah gives without any limit or account to whichever of His creation He wishes.

For those who disbelieve in Allah, the worldly life and its temporary pleasures and enjoyments have been made to seem glamorous. They mock at those who have faith in Allah and the Last Day. Those who are mindful of Allah by fulfilling His commands and avoiding His prohibitions will be above such people in the Afterlife when Allah will make them live in the gardens of Paradise. Allah gives without any limit or account to whichever of His creation He wishes.

Men belonged to a single community, and God sent them messengers to give them happy tidings and warnings, and sent the Book with them containing the truth to judge between them in matters of dispute; but only those who received it differed after receiving clear proofs, on account of waywardness (and jealousies) among them. Then God by His dispensation showed those who believed the way to the truth about which they were differing; for God shows whom He please the path that is straight.

Mankind was on one religion; so Allah sent Prophets giving glad tidings and warnings – and with them sent down the true Book to judge between mankind on their differences; and only those to whom it was given created disputes regarding the Book, after clear commands had come to them, due to hostility of one another; so Allah, by His command, made the truth clear to the believers, concerning their disputes; and Allah may guide whomever He wills to the Straight Path.

The people were one nation; then God sent forth the Prophets, good tidings to bear and warning, and He sent down with them the Book with the truth, that He might decide between the people touching their differences; and only those who had been given it were at variance upon it, after the clear signs had come to them, being insolent one to another; then God guided those who believed to the truth, touching which they were at variance, by His leave; and God guides whomsoever He will to a straight path.

ALL MANKIND were once one single community; [then they began to differ -] whereupon God raised up the prophets as heralds of glad tidings and as warners, and through them bestowed revelation from on high, setting forth the truth, so that it might decide between people with regard to all on which they had come to hold divergent views. Yet none other than the selfsame people who had been granted this [revelation] began, out of mutual jealousy, to disagree about its meaning after all evidence of the truth had come unto them. But God guided the believers unto the truth about which, by His leave, they had disagreed: for God guides onto a straight way him that wills [to be guided].

Mankind was one community; thereafter Allah raised prophets as bearers of glad tidings and warners, as He sent down the Book With truth that He may judge between mankind in that wherein they disputed. And none differed therein save those unto whom it was vouchsafed after the evidences had come to them, out of spite among themselves; then Allah guided those who believed unto the truth of that regarding which they differed, by His leave. Allah guideth whomsoever He listeth unto a path straight.

Mankind were one community and Allah sent Prophets with glad tidings and warnings, and with them He sent the Scripture in truth to judge between people in matters wherein they differed. And only those to whom (the Scripture) was given differed concerning it after clear proofs had come unto them through hatred, one to another. Then Allah by His Leave guided those who believed to the truth of that wherein they differed. And Allah guides whom He wills to a Straight Path.

Humanity used to be one community; then God sent the prophets, bringing good news and giving warnings. And He sent down with them the Scripture, with the truth, to judge between people regarding their differences. But none differed over it except those who were given it—after the proofs had come to them—out of mutual envy between them. Then God guided those who believed to the truth they had disputed, in accordance with His will. God guides whom He wills to a straight path.

In the beginning all the people followed the same way. (Afterwards there came a change and differences arose). Then Allah sent Prophets to give good tidings to those who followed the Right Way and warnings to those who swerved from it. And He sent down with them the Book based on the Truth so that it should judge between the people concerning their differences. (Differences arose not because people were not given the knowledge of the Truth in the beginning, nay), differences arose between those very people who had been given clear teachings, and (for no other reasons than that) they wanted to tyrannize over one another. So Allah, by His leave, guided those who believed in the Prophets to the Truth about which they had differed; AIIah guides whomever He pleases to the Right Way.

Mankind was one community and Allah sent Prophets with glad tidings and warnings, and with them He sent down the Scripture in truth to judge between people in matters wherein they differed. And only those to whom (the Scripture) was given differed concerning it, after clear proofs had come unto them, through hatred, one to another. Then Allah by His leave guided those who believed to the truth of that wherein they differed. And Allah guides whom He wills to the straight path.

Mankind were one community, and Allah sent (unto them) prophets as bearers of good tidings and as warners, and revealed therewith the Scripture with the truth that it might judge between mankind concerning that wherein they differed. And only those unto whom (the Scripture) was given differed concerning it, after clear proofs had come unto them, through hatred one of another. And Allah by His Will guided those who believe unto the truth of that concerning which they differed. Allah guideth whom He will unto a straight path.

Mankind were a single community; then Allah sent the prophets as bearers of good news and warners, and He sent down with them the Book with the truth, that it may judge between the people concerning that about which they differed, and none differed in it except those who had been given it, after the manifest proofs had come to them, out of envy among themselves. Then Allah guided those who had faith to the truth of what they differed in, by His will, and Allah guides whomever He wishes to a straight path.

The people were one nation. Then Allah sent forth Prophets to give them glad tidings and to warn them; and with them He sent down the Book with the truth, that He might rule between the people in that which they differ. Only those to whom it had been given differed about it after the clear verses had come to them, transgressing between themselves. Then Allah guided those who believed concerning that which they were at variance in the truth, by His permission. Allah guides whom He will to the Straight Path.

Mankind was [of] one religion [before their deviation]; then Allah sent the prophets as bringers of good tidings and warners and sent down with them the Scripture in truth to judge between the people concerning that in which they differed. And none differed over the Scripture except those who were given it - after the clear proofs came to them - out of jealous animosity among themselves. And Allah guided those who believed to the truth concerning that over which they had differed, by His permission. And Allah guides whom He wills to a straight path.

At one time all people were only one nation. God sent Prophets with glad news and warnings. He sent the Book with them for a genuine purpose to provide the people with the ruling about disputed matters among them. No one disputed this matter except those who had already received evidence before. Their dispute was only because of their own hostility. To deal with this dispute, God, through His will, sent guidance to the believers. God guides to the right path whomever He wants.

(All) people are a single nation; so Allah raised prophets as bearers of good news and as warners, and He revealed with them the Book with truth, that it might judge between people in that in which they differed; and none but the very people who were given it differed about it after clear arguments had come to them, revolting among themselves; so Allah has guided by His will those who believe to the truth about which they differed and Allah guides whom He pleases to the right path.

K<u>a</u>na a<b>l</b>nn<u>a</u>su ommatan w<u>ah</u>idatan fabaAAatha All<u>a</u>hu a<b>l</b>nnabiyyeena mubashshireena wamun<u>th</u>ireena waanzala maAAahumu alkit<u>a</u>ba bi<b>a</b>l<u>h</u>aqqi liya<u>h</u>kuma bayna a<b>l</b>nn<u>a</u>si feem<u>a</u> ikhtalafoo feehi wam<u>a</u> ikhtalafa feehi ill<u>a</u> alla<u>th</u>eena ootoohu min baAAdi m<u>a</u> j<u>a</u>athumu albayyin<u>a</u>tu baghyan baynahum fahad<u>a</u> All<u>a</u>hu alla<u>th</u>eena <u>a</u>manoo lim<u>a</u> ikhtalafoo feehi mina al<u>h</u>aqqi bii<u>th</u>nihi wa<b>A</b>ll<u>a</u>hu yahdee man yash<u>a</u>o il<u>a</u> <u>s</u>ir<u>at</u>in mustaqeem<b>in</b>

Mankind was once a single community, [but then people developed differences], so God sent prophets to them as bearers of good tidings and warning, and sent down with them the Book containing the truth, so that He might judge between their disputes. It was only those to whom it [the scripture] was given who disagreed about it after clear signs had come to them, because of rivalry between them. God by His will guided the believers to the truth about which the others had disputed. God guides whom He will to a straight path.

Mankind was one single nation, and Allah sent Messengers with glad tidings and warnings; and with them He sent the Book in truth, to judge between people in matters wherein they differed; but the People of the Book, after the clear Signs came to them, did not differ among themselves, except through selfish contumacy. Allah by His Grace Guided the believers to the Truth, concerning that wherein they differed. For Allah guided whom He will to a path that is straight.

كَانَ ٱلنَّاسُ أُمَّةً وَٰحِدَةً فَبَعَثَ ٱللَّهُ ٱلنَّبِيِّۦنَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ ٱلْكِتَٰبَ بِٱلْحَقِّ لِيَحْكُمَ بَيْنَ ٱلنَّاسِ فِيمَا ٱخْتَلَفُوا۟ فِيهِ وَمَا ٱخْتَلَفَ فِيهِ إِلَّا ٱلَّذِينَ أُوتُوهُ مِنۢ بَعْدِ مَا جَآءَتْهُمُ ٱلْبَيِّنَٰتُ بَغْيًۢا بَيْنَهُمْ فَهَدَى ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ لِمَا ٱخْتَلَفُوا۟ فِيهِ مِنَ ٱلْحَقِّ بِإِذْنِهِۦ وَٱللَّهُ يَهْدِى مَن يَشَآءُ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ

People were one community. All of them were in agreement and guided following the way of their father Adam, until the Satan misguided them. They were then split into believers and disbelievers. For this reason, God sent messengers bringing good news of the mercy of God for those who had faith in Him and followed Him and warning the disbelievers of the severe punishment of God. Together with the messengers, God also sent books containing the undoubtable truth so that they could judge between people with respect to their disagreements. It was only those who were given the Torah that differed with regards to the matter of Muhammad (s) and his message despite its being clear. They did this out of injustice and jealousy. God then enabled the believers to recognise guidance from misguidance by His permission and will. God guides whoever He wishes to a perfectly straight path which is the path of faith.

People were one community. All of them were in agreement and guided following the way of their father Adam, until the Satan misguided them. They were then split into believers and disbelievers. For this reason, God sent messengers bringing good news of the mercy of God for those who had faith in Him and followed Him and warning the disbelievers of the severe punishment of God. Together with the messengers, God also sent books containing the undoubtable truth so that they could judge between people with respect to their disagreements. It was only those who were given the Torah that differed with regards to the matter of Muhammad (s) and his message despite its being clear. They did this out of injustice and jealousy. God then enabled the believers to recognise guidance from misguidance by His permission and will. God guides whoever He wishes to a perfectly straight path which is the path of faith.

<p>Earlier, the real cause of the opposition to truth has been identified as the love of the worldly life. Now, the present verses point out that, all along the lanes of time, Allah has been showing clear signs to establish the true faith, yet the seekers of the mundane benefits have been working against it to safeguard their material interests.</p><p>Commentary</p><p>Stated in the verse is the fact that there was a time when all Human beings used to belong to one single community having common religion and belief - a faith, true and natural. Then came differences in temperaments and tastes, opinions and thoughts, consequently giving birth to contradicting beliefs, making it impossible to distinguish the true from the false. It was in order to make truth distinct from error and to show people the straight path of truth that Allah Almighty sent prophets with Books and revelations. After what the prophets (علیہم السلام) did by way of moral education, people split apart in two groups. The first group welcomed the guidance sent by Allah Almighty and accepted to follow the prophets (علیہم السلام) . These are known as true Muslims. The second group belied the Scriptures and the prophets and refused to follow them. These are known as kafirs کُفَّار or disbelievers. The opening statement in the كَانَ النَّاسُ أُمَّةً وَاحِدَةً translated as 'all men used to be a single ummah', needs some explanation. Imam Raghib al-Isfahani has said in his al-Mufradat المُفَردات that the word, ummah signifies a set of people gathered together for reasons of faith, time or place. This element of unicity could be that of beliefs and ideas, or that of presence in a geographical area at a given time, or that of heredity, language, colour and its likes. So, the sense of the statement is that there was a time when all human beings used to be a composite group. Two considerations emerge here which need elaboration:</p><p>Makhan36</p><p>Firstly, what sort of unity is stipulated in this verse? Secondly, what was the time when this unity existed? The first question was settled by the last sentence of this very verse which mentions the differences that came up later on, and that the prophets were sent to determine the true way out of the multiplicity of ways. It is obvious that the prophets and Scriptures sent to resolve these differences were not dealing with the differences in issues of heredity, language, colour, country or period. Instead, it was the difference of ideas and beliefs. This comparative examination tells us that the unity mentioned in this verse means the unity of ideas and the unity of beliefs.</p><p>So, as the sense of the verse appears now, there was a time when all human beings belonged to one set of beliefs. What was that set of beliefs? Two possibilities exist here. Either they were united under the belief of God's Oneness, or lived together under a state of disbelief and error. However, according to the majority of commentators, the weightier opinion is that all of them were united under the belief of God's Oneness. A verse to this effect appears in Surah Yunus as well:</p><p>وَمَا كَانَ النَّاسُ إِلَّا أُمَّةً وَاحِدَةً فَاخْتَلَفُوا ۚ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّ‌بِّكَ لَقُضِيَ بَيْنَهُمْ فِيمَا فِيهِ يَخْتَلِفُونَ ﴿19﴾</p><p>All men used to be a single ummah. Then, they split. Had it not been the initial will of your Lord (that the true and false and the good and bad shall exist simultaneously in this mortal world) all their disputes would have been settled once for all (leaving no trace of the enemies of truth). (10:19)</p><p>In Sarah al-Anbiya', it was said:</p><p>إِنَّ هَـٰذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَ‌بُّكُمْ فَاعْبُدُونِ ﴿92﴾</p><p>This ummah of yours is a single ummah and I am your Lord. So, worship Me. (21:92)</p><p>Also in Sarah al-Mu'minun, it was said:</p><p>وَإِنَّ هَـٰذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَ‌بُّكُمْ فَاتَّقُونِ ﴿52﴾</p><p>This ummah of yours is a single ummah and I am your Lord. So, fear Me. (23:52)</p><p>All these verses indicate that the unity referred to here is the unity of belief and faith in the true religion.</p><p>Now, we have to determine the period of this universal human unity. The commentators of the Holy Qur'an among the blessed Companions, Ubayy ibn Ka'b and Ibn Zayd ؓ said that the period refers to the period of ' 'Azal ازل ' (eternity without beginning) when the spirits of all human beings were created and asked أَلَسْتُ بِرَ‌بِّكُم (Am I not your Lord?) to which every soul without exception said, 'Yes, You are our Lord'. That was the time when all human beings were on one true belief the name of which is Islam, the Faith. (Qurtub)</p><p>The blessed Companion ` Abdullah ibn ` Abbas ؓ said that the period of this unity of belief dates back to the time when Sayyidna Adam (علیہ السلام) came into this world with his wife. They had children who multiplied. All of them believed in the religion of Adam and followed his teachings, especially that of God's Oneness. All of them, except Qabil قابیل (Cain), were obedient to the religious law.</p><p>In the Musnad of al-Bazzar, there appears an addition to the statement of Sayyidna Ibn ` Abbas ؓ cited above which says that this unity of belief prevailed from the time of Sayyidna Adam (علیہ السلام) to that of Sayyidna Idris (علیہ السلام) . Upto that time all of them followed Islam and Tauhid توحید and the period in between them is that of ten qarns قرن . Probably, qarn قرن means a century which sets the period at one thousand years.</p><p>Some others have said that the period dates back to the time of the deluge in the days of Sayyidna Nuh نوح (علیہ السلام) in which all living were swept away except those who had boarded the ark with Sayyidna Nu-h (علیہ السلام) . When the flood subsided, those who survived were all Muslims, monotheists and followers of the true faith.</p><p>In reality, all these three statements are not contradictory; all three periods were such that people were one community and followed the true faith.</p><p>The second sentence in the verse says:</p><p>فَبَعَثَ اللَّـهُ النَّبِيِّينَ مُبَشِّرِ‌ينَ وَمُنذِرِ‌ينَ وَأَنزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُوا فِيهِ ۚ</p><p>Then Allah sent prophets carrying glad-tidings and warning and sent down with them the Book with the Truth to judge between people in what they disputed.</p><p>It is worth noting that the first sentence said that all men used to be a single ummah, and in the second, this statement has been ramified by saying that Allah sent prophets and Books to resolve disputes. Obviously, the two sentences do not seem to synchronize because the cause of sending prophets and Books is the disputation of people, which did not exist at that time. However, the answer is very clear. The verse means that during the early period of human life, people adhered to one true faith, later on differences crept in, which led to disputations following which came the need to send prophets (علیہم السلام) and Books.</p><p>Something still remains. When mention has been made of a single ummah above, why is it that the incidence of differences has not been mentioned? Those who are blessed with some insight into the wisdom behind the style of the Holy Qur'an would not find it difficult to answer the question, for the Holy Qur'an, while relating past events, does not report the whole story- anywhere, instead, it eliminates parts in between, which could be understood contextually. For instance, there is the prisoner in the story about Sayyidna Yusuf (علیہ السلام) who, after his release, came to the king and asked that he be sent to Sayyidna Yusuf (علیہ السلام) in order to seek an interpretation of the royal dream. This proposal of the prisoner is all that the Holy Qur'an relates, then, the conversation begins with يُوسُفُ أَيُّهَا الصِّدِّيق The text does not say that the king liked his proposal and sent him to the prison-house to see Sayyidna Yusuf (علیہ السلام) and that he reached there, then, addressed him. The fact is that reading the text with sentences earlier and later makes all this simple to understand.</p><p>Similarly, the mention of differences after the mention of a united community in this verse was not considered necessary because the advent of disputes is something known by the whole world all the time. What needed to be expressed was that, before all these overflowing disputes, there was a time when all human beings used to follow one true religion. This is what was stated. Now, the disputes visible all over the world were not something that should have been expressly identified. This was unnecessary. Nevertheless, very pointedly it was said that Allah Almighty did provide for the removal of these disputes through guidance. The words of the text say: فَبَعَثَ اللَّـهُ :that is, 'Allah Almighty sent prophets (علیہم السلام) ، who were to carry glad-tidings of eternal peace and bliss to those who follow the true Faith and to give warning of the punishment of Hell to those who turn away from it. Then, Allah helped prophets through His revelations and Books which were to make truth distinct from error in matters of beliefs and ideas. The text, after that, points out to the outcome. Inspite of the prophets (علیہم السلام) and Books with open truths, the world split itself into two groups. There were some who did not accept this clear guidance, and strangely enough, the first to deny this guidance were those to whom these prophets and verses were sent, that is, the Jews and the Christians. Far more astonishing is the fact that there was no possibility of any doubt or misgiving in Scriptures which were neither beyond their understanding nor were likely to throw them into confusion. In fact, these people knew and understood it, yet it was their lust for taking an opposite stand which made them deny it.</p><p>Then, there was the second group who were enabled to follow the straight path by Allah Almighty and they became the ones to say yes to the lead given by prophets, messengers and divine books sincerely and whole-heartedly. These very two groups have been identified in Surah al-Taghabun تغابن as follows:</p><p>خَلَقَكُمْ فَمِنكُمْ كَافِرٌ‌ وَمِنكُم مُّؤْمِنٌ</p><p>Allah Almighty created you, then, some of you became disbelievers and some of you, believers. (64:2)</p><p>To sum up, the gist of the sense in the verse كَانَ النَّاسُ إِلَّا أُمَّةً وَاحِدَة (All men used to be a single ummah) is that all human beings were initially and universally followers of the true faith. Then, temperamental multiplicity gave way to the promotion of self-interest which caused disputes to surface, so much so that a time came when beliefs too were disputed which in turn reached a point when the very root, the fine line of distinction between the true and the false, got all mixed up. Thereupon, Allah Almighty sent prophets (علیہم السلام) and His Books to guide people to the right path and to bring them back to the same true faith on which human beings already were. But, despite all guidance and very clear signs, there were some who dutifully followed these and there were others who, out of their obstinacy and hostility, took the road of denial and deviation.</p><p>Injunctions and related considerations</p><p>1. The verse tells us that Allah Almighty sent His prophets and Books into this mortal world for no other purpose but that people, who had left the single ummah following the true faith and branched out into different sects, should again be assembled into the same one community. Whenever people wavered from the right path, Allah sent a prophet, and a Book so that they act accordingly. The coming of prophets as a medium of reform and salvation continued when they again deviated which resulted in the coming of another prophet and another Book with the express purpose of putting people back on the right track, that is, on the straight path shown by their Lord. This is like health, a single fact of life as compared to diseases which are too many. When a certain disease showed up, Allah prescribed the appropriate medicine and regimen. Another disease brought another set of treatment.</p><p>Finally, came the most comprehensive of all prescriptions, one that will be ideally successful against all diseases until such time that Allah wills to keep this world going. This perfect prescription, a comprehensive blueprint of all diagnostic considerations, treatment par excellence, the most complete of all previous prescriptions which pre-empts all future possibilities of treatment, is none but that of Islam. For this came the last of the prophets (علیہم السلام) ، and with him came the Qur'an. There used to be the recurring problem of Scriptures being interpolated, prophetic teachings being lost which necessitated the sending of new prophets and new Books in the past. This was set right when Allah Almighty Himself took the responsibility of seeing that the Holy Qur'an remains protected against interpolations or changes. Then, to make sure that the teachings of the Holy Qur'an remain intact in their original form and live right through the Day of Doom (Dooms’ Day), Allah Almighty promised to create and sustain a set of people from the community of Muhammad ﷺ ، a group which will always adhere to the true Faith, keep circulating the correct teachings of the Qur'an and Sunnah among Muslims all over the world without ever flinching against any opposition or hostility. Therefore, after this, it was inevitable that the doors of prophet hood and the coming of revelation be closed for ever. So, came the final proclamation, that of the end of prophet hood.</p><p>Let there be no misgiving that during the course of history the coming of prophets and Books were ever a source of division or dissension between people. What is true, as stated earlier, is that all prophets and divine Books aimed at assembling people around one true faith to which they initially adhered.</p><p>2. We also discover here that the two-nation theory of Muslim and non-Muslim, the identification of nationhood on the basis of religion is exactly what the Qur'an aims to support in فَمِنكُمْ كَافِرٌ‌ وَمِنكُم مُّؤْمِنٌ;, cited above. Along with it, we can also clearly see that the real foundation of the two-nation theory stands on raising a united nationhood, which flourished in the very beginning and which was based, not on the factor of the country of origin, but on believing in the Truth and following the straight path. The Qur'anic statement: كَانَ النَّاسُ إِلَّا أُمَّةً وَاحِدَة (All men used to be a single ummah) stresses that there used to be real national unity in the beginning of the world when people followed the true faith. Disputes came later. Then came the prophets who invited them to that real unity. Those who rejected their call cut themselves off from this united nationhood and were known as a separate nation.</p><p>3. The third lesson we learn from this verse is that evil people have always elected to oppose every prophet and every divine Book and have been even eager to line up their maximum forces against them. This being the customary situation allowed to prevail by Allah Almighty, people who have the strength of faith in their hearts should not feel bad about the chronic pursuit of intrigues and hostility by the evil ones against them. Very simply, just as the disbelievers took to the ways of their elders in the form of denial, hostility and prophet-bashing, all true Muslims on the straight path should take to the consistent practice of their elders, the great prophets (علیہم السلام) ، by staying patient against injuries inflicted on them, nevertheless, keep calling them to the true Faith with wisdom, sound advice and good grace. Perhaps, it is because of this congruity of purpose, that the next verse counsels Muslims to maintain a stance of forbearance and patience against all situations of distress.</p>

Earlier, the real cause of the opposition to truth has been identified as the love of the worldly life. Now, the present verses point out that, all along the lanes of time, Allah has been showing clear signs to establish the true faith, yet the seekers of the mundane benefits have been working against it to safeguard their material interests.CommentaryStated in the verse is the fact that there was a time when all Human beings used to belong to one single community having common religion and belief - a faith, true and natural. Then came differences in temperaments and tastes, opinions and thoughts, consequently giving birth to contradicting beliefs, making it impossible to distinguish the true from the false. It was in order to make truth distinct from error and to show people the straight path of truth that Allah Almighty sent prophets with Books and revelations. After what the prophets (علیہم السلام) did by way of moral education, people split apart in two groups. The first group welcomed the guidance sent by Allah Almighty and accepted to follow the prophets (علیہم السلام) . These are known as true Muslims. The second group belied the Scriptures and the prophets and refused to follow them. These are known as kafirs کُفَّار or disbelievers. The opening statement in the كَانَ النَّاسُ أُمَّةً وَاحِدَةً translated as 'all men used to be a single ummah', needs some explanation. Imam Raghib al-Isfahani has said in his al-Mufradat المُفَردات that the word, ummah signifies a set of people gathered together for reasons of faith, time or place. This element of unicity could be that of beliefs and ideas, or that of presence in a geographical area at a given time, or that of heredity, language, colour and its likes. So, the sense of the statement is that there was a time when all human beings used to be a composite group. Two considerations emerge here which need elaboration:Makhan36Firstly, what sort of unity is stipulated in this verse? Secondly, what was the time when this unity existed? The first question was settled by the last sentence of this very verse which mentions the differences that came up later on, and that the prophets were sent to determine the true way out of the multiplicity of ways. It is obvious that the prophets and Scriptures sent to resolve these differences were not dealing with the differences in issues of heredity, language, colour, country or period. Instead, it was the difference of ideas and beliefs. This comparative examination tells us that the unity mentioned in this verse means the unity of ideas and the unity of beliefs.So, as the sense of the verse appears now, there was a time when all human beings belonged to one set of beliefs. What was that set of beliefs? Two possibilities exist here. Either they were united under the belief of God's Oneness, or lived together under a state of disbelief and error. However, according to the majority of commentators, the weightier opinion is that all of them were united under the belief of God's Oneness. A verse to this effect appears in Surah Yunus as well:وَمَا كَانَ النَّاسُ إِلَّا أُمَّةً وَاحِدَةً فَاخْتَلَفُوا ۚ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّ‌بِّكَ لَقُضِيَ بَيْنَهُمْ فِيمَا فِيهِ يَخْتَلِفُونَ ﴿19﴾All men used to be a single ummah. Then, they split. Had it not been the initial will of your Lord (that the true and false and the good and bad shall exist simultaneously in this mortal world) all their disputes would have been settled once for all (leaving no trace of the enemies of truth). (10:19)In Sarah al-Anbiya', it was said:إِنَّ هَـٰذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَ‌بُّكُمْ فَاعْبُدُونِ ﴿92﴾This ummah of yours is a single ummah and I am your Lord. So, worship Me. (21:92)Also in Sarah al-Mu'minun, it was said:وَإِنَّ هَـٰذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَ‌بُّكُمْ فَاتَّقُونِ ﴿52﴾This ummah of yours is a single ummah and I am your Lord. So, fear Me. (23:52)All these verses indicate that the unity referred to here is the unity of belief and faith in the true religion.Now, we have to determine the period of this universal human unity. The commentators of the Holy Qur'an among the blessed Companions, Ubayy ibn Ka'b and Ibn Zayd ؓ said that the period refers to the period of ' 'Azal ازل ' (eternity without beginning) when the spirits of all human beings were created and asked أَلَسْتُ بِرَ‌بِّكُم (Am I not your Lord?) to which every soul without exception said, 'Yes, You are our Lord'. That was the time when all human beings were on one true belief the name of which is Islam, the Faith. (Qurtub)The blessed Companion ` Abdullah ibn ` Abbas ؓ said that the period of this unity of belief dates back to the time when Sayyidna Adam (علیہ السلام) came into this world with his wife. They had children who multiplied. All of them believed in the religion of Adam and followed his teachings, especially that of God's Oneness. All of them, except Qabil قابیل (Cain), were obedient to the religious law.In the Musnad of al-Bazzar, there appears an addition to the statement of Sayyidna Ibn ` Abbas ؓ cited above which says that this unity of belief prevailed from the time of Sayyidna Adam (علیہ السلام) to that of Sayyidna Idris (علیہ السلام) . Upto that time all of them followed Islam and Tauhid توحید and the period in between them is that of ten qarns قرن . Probably, qarn قرن means a century which sets the period at one thousand years.Some others have said that the period dates back to the time of the deluge in the days of Sayyidna Nuh نوح (علیہ السلام) in which all living were swept away except those who had boarded the ark with Sayyidna Nu-h (علیہ السلام) . When the flood subsided, those who survived were all Muslims, monotheists and followers of the true faith.In reality, all these three statements are not contradictory; all three periods were such that people were one community and followed the true faith.The second sentence in the verse says:فَبَعَثَ اللَّـهُ النَّبِيِّينَ مُبَشِّرِ‌ينَ وَمُنذِرِ‌ينَ وَأَنزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُوا فِيهِ ۚThen Allah sent prophets carrying glad-tidings and warning and sent down with them the Book with the Truth to judge between people in what they disputed.It is worth noting that the first sentence said that all men used to be a single ummah, and in the second, this statement has been ramified by saying that Allah sent prophets and Books to resolve disputes. Obviously, the two sentences do not seem to synchronize because the cause of sending prophets and Books is the disputation of people, which did not exist at that time. However, the answer is very clear. The verse means that during the early period of human life, people adhered to one true faith, later on differences crept in, which led to disputations following which came the need to send prophets (علیہم السلام) and Books.Something still remains. When mention has been made of a single ummah above, why is it that the incidence of differences has not been mentioned? Those who are blessed with some insight into the wisdom behind the style of the Holy Qur'an would not find it difficult to answer the question, for the Holy Qur'an, while relating past events, does not report the whole story- anywhere, instead, it eliminates parts in between, which could be understood contextually. For instance, there is the prisoner in the story about Sayyidna Yusuf (علیہ السلام) who, after his release, came to the king and asked that he be sent to Sayyidna Yusuf (علیہ السلام) in order to seek an interpretation of the royal dream. This proposal of the prisoner is all that the Holy Qur'an relates, then, the conversation begins with يُوسُفُ أَيُّهَا الصِّدِّيق The text does not say that the king liked his proposal and sent him to the prison-house to see Sayyidna Yusuf (علیہ السلام) and that he reached there, then, addressed him. The fact is that reading the text with sentences earlier and later makes all this simple to understand.Similarly, the mention of differences after the mention of a united community in this verse was not considered necessary because the advent of disputes is something known by the whole world all the time. What needed to be expressed was that, before all these overflowing disputes, there was a time when all human beings used to follow one true religion. This is what was stated. Now, the disputes visible all over the world were not something that should have been expressly identified. This was unnecessary. Nevertheless, very pointedly it was said that Allah Almighty did provide for the removal of these disputes through guidance. The words of the text say: فَبَعَثَ اللَّـهُ :that is, 'Allah Almighty sent prophets (علیہم السلام) ، who were to carry glad-tidings of eternal peace and bliss to those who follow the true Faith and to give warning of the punishment of Hell to those who turn away from it. Then, Allah helped prophets through His revelations and Books which were to make truth distinct from error in matters of beliefs and ideas. The text, after that, points out to the outcome. Inspite of the prophets (علیہم السلام) and Books with open truths, the world split itself into two groups. There were some who did not accept this clear guidance, and strangely enough, the first to deny this guidance were those to whom these prophets and verses were sent, that is, the Jews and the Christians. Far more astonishing is the fact that there was no possibility of any doubt or misgiving in Scriptures which were neither beyond their understanding nor were likely to throw them into confusion. In fact, these people knew and understood it, yet it was their lust for taking an opposite stand which made them deny it.Then, there was the second group who were enabled to follow the straight path by Allah Almighty and they became the ones to say yes to the lead given by prophets, messengers and divine books sincerely and whole-heartedly. These very two groups have been identified in Surah al-Taghabun تغابن as follows:خَلَقَكُمْ فَمِنكُمْ كَافِرٌ‌ وَمِنكُم مُّؤْمِنٌAllah Almighty created you, then, some of you became disbelievers and some of you, believers. (64:2)To sum up, the gist of the sense in the verse كَانَ النَّاسُ إِلَّا أُمَّةً وَاحِدَة (All men used to be a single ummah) is that all human beings were initially and universally followers of the true faith. Then, temperamental multiplicity gave way to the promotion of self-interest which caused disputes to surface, so much so that a time came when beliefs too were disputed which in turn reached a point when the very root, the fine line of distinction between the true and the false, got all mixed up. Thereupon, Allah Almighty sent prophets (علیہم السلام) and His Books to guide people to the right path and to bring them back to the same true faith on which human beings already were. But, despite all guidance and very clear signs, there were some who dutifully followed these and there were others who, out of their obstinacy and hostility, took the road of denial and deviation.Injunctions and related considerations1. The verse tells us that Allah Almighty sent His prophets and Books into this mortal world for no other purpose but that people, who had left the single ummah following the true faith and branched out into different sects, should again be assembled into the same one community. Whenever people wavered from the right path, Allah sent a prophet, and a Book so that they act accordingly. The coming of prophets as a medium of reform and salvation continued when they again deviated which resulted in the coming of another prophet and another Book with the express purpose of putting people back on the right track, that is, on the straight path shown by their Lord. This is like health, a single fact of life as compared to diseases which are too many. When a certain disease showed up, Allah prescribed the appropriate medicine and regimen. Another disease brought another set of treatment.Finally, came the most comprehensive of all prescriptions, one that will be ideally successful against all diseases until such time that Allah wills to keep this world going. This perfect prescription, a comprehensive blueprint of all diagnostic considerations, treatment par excellence, the most complete of all previous prescriptions which pre-empts all future possibilities of treatment, is none but that of Islam. For this came the last of the prophets (علیہم السلام) ، and with him came the Qur'an. There used to be the recurring problem of Scriptures being interpolated, prophetic teachings being lost which necessitated the sending of new prophets and new Books in the past. This was set right when Allah Almighty Himself took the responsibility of seeing that the Holy Qur'an remains protected against interpolations or changes. Then, to make sure that the teachings of the Holy Qur'an remain intact in their original form and live right through the Day of Doom (Dooms’ Day), Allah Almighty promised to create and sustain a set of people from the community of Muhammad ﷺ ، a group which will always adhere to the true Faith, keep circulating the correct teachings of the Qur'an and Sunnah among Muslims all over the world without ever flinching against any opposition or hostility. Therefore, after this, it was inevitable that the doors of prophet hood and the coming of revelation be closed for ever. So, came the final proclamation, that of the end of prophet hood.Let there be no misgiving that during the course of history the coming of prophets and Books were ever a source of division or dissension between people. What is true, as stated earlier, is that all prophets and divine Books aimed at assembling people around one true faith to which they initially adhered.2. We also discover here that the two-nation theory of Muslim and non-Muslim, the identification of nationhood on the basis of religion is exactly what the Qur'an aims to support in فَمِنكُمْ كَافِرٌ‌ وَمِنكُم مُّؤْمِنٌ;, cited above. Along with it, we can also clearly see that the real foundation of the two-nation theory stands on raising a united nationhood, which flourished in the very beginning and which was based, not on the factor of the country of origin, but on believing in the Truth and following the straight path. The Qur'anic statement: كَانَ النَّاسُ إِلَّا أُمَّةً وَاحِدَة (All men used to be a single ummah) stresses that there used to be real national unity in the beginning of the world when people followed the true faith. Disputes came later. Then came the prophets who invited them to that real unity. Those who rejected their call cut themselves off from this united nationhood and were known as a separate nation.3. The third lesson we learn from this verse is that evil people have always elected to oppose every prophet and every divine Book and have been even eager to line up their maximum forces against them. This being the customary situation allowed to prevail by Allah Almighty, people who have the strength of faith in their hearts should not feel bad about the chronic pursuit of intrigues and hostility by the evil ones against them. Very simply, just as the disbelievers took to the ways of their elders in the form of denial, hostility and prophet-bashing, all true Muslims on the straight path should take to the consistent practice of their elders, the great prophets (علیہم السلام) ، by staying patient against injuries inflicted on them, nevertheless, keep calling them to the true Faith with wisdom, sound advice and good grace. Perhaps, it is because of this congruity of purpose, that the next verse counsels Muslims to maintain a stance of forbearance and patience against all situations of distress.

<h2 class="title">Disputing, after the Clear Signs have come, indicates Deviation</h2><p>Ibn Jarir reported that Ibn `Abbas said, "There were ten generations between Adam and Nuh, all of them on the religion of Truth. They later disputed so Allah sent the Prophets as warners and bringers of glad tidings." He then said that this is how `Abdullah read the Ayah: </p><p>كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَاخْتَلَفُوا </p><p>The people were one Ummah and they then disputed. </p><p>Al-Hakim recorded this in his Mustadrak and said, "Its chain of narrators is Sahih, but they (Al-Bukhari and Muslim) did not record it." Abu Ja`far Razi reported that Abu Al-`Aliyah said that Ubayy bin Ka`b read the Ayah as: </p><p>كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَاخْتَلَفُوا فَبَعَثَ اللهُ النَّبِيِّينَ مُبَشِّرِينَ وُمُنْذِرِينَ </p><p>The people were one Ummah and they then disputed and Allah sent the Prophets as warners and bringers of glad tidings. </p><p>`Abdur-Razzaq said that Ma`mar said that Qatadah said that Allah's statement: </p><div class="text_uthmani arabic">كَانَ النَّاسُ أُمَّةً وَحِدَةً</div><p>(Mankind was one community) means; "They all had the guidance. Then: </p><p>فَاخْتَلَفُوا فَبَعَثَ اللهُ النَّبِيِّينَ </p><p>They disputed and Allah sent Prophets. </p><p>The first to be sent was Nuh." </p><p>`Abdur-Razzaq reported that Abu Hurayrah commented on: </p><div class="text_uthmani arabic">فَهَدَى اللَّهُ الَّذِينَ ءَامَنُواْ لِمَا اخْتَلَفُواْ فِيهِ مِنَ الْحَقِّ بِإِذْنِهِ</div><p>(Then Allah by His leave guided those who believed to the truth of that wherein they differed. ) saying that the Prophet said: </p><div class="text_uthmani arabic">«نَحْنُ الآخِرُونَ الْأَوَّلُونَ يَوْمَ الْقِيَامَةِ، نَحْنُ أَوَّلُ النَّاسِ دُخُولًا الْجَنَّــةَ، بَيْدَ أَنَّهُم أُوتُوا الْكِتَابَ مِنْ قَبْلِنا وأُوتِينَاهُ مِن بَعْدِهِمْ، فَهَداَنا اللهُ لِمَا اخْتَلَفُوا فِيهِ مِنَ الْحَقَّ بِإِذْنِهِ، فَهَذَا الْيَوْمُ الَّذِي اخْتَلَفُوا فِيهِ فَهَدَانَا اللهُ لَهُ، فَالنَّاسُ لَنَا فِيهِ تَبَعٌ، فَغدًا لِلْيَهُودِ، وَبَعْدَ غَدٍ لِلنَّصَارَى»</div><p>(We are the last (nation), but the first (foremost) on the Day of Resurrection. We are the first people to enter Paradise, although they (Jews and Christians) have been given the Book before us and we after them. Allah has guided us to the truth wherever they disputed over it. This is the day (Friday) that they disputed about, Allah guided us to it. So, the people follow us, as tomorrow is for the Jews and the day after is for the Christians.) </p><p>Ibn Wahb related that `Abdur-Rahman bin Zayd bin Aslam said that his father said about the Ayah: </p><div class="text_uthmani arabic">فَهَدَى اللَّهُ الَّذِينَ ءَامَنُواْ لِمَا اخْتَلَفُواْ فِيهِ مِنَ الْحَقِّ بِإِذْنِهِ</div><p>(Then Allah by His leave guided those who believed to the truth of that wherein they differed.) </p><p>They disputed about the day of Congregation (Friday). The Jews made it Saturday while the Christians chose Sunday. Allah guided the Ummah of Muhammad to Friday. They also disputed about the true Qiblah. The Christians faced the east while the Jews faced Bayt Al-Maqdis. Allah guided the Ummah of Muhammad to the true Qiblah (Ka`bah in Makkah). They also disputed about the prayer, as some of them bow down, but do not prostrate, while others prostrate, but do not bow down. Some of them pray while talking and some while walking. Allah guided the Ummah of Muhammad to the truth. They also disputed about the fast; some of them fast during a part of the day, while others fast from certain types of foods. Allah guided the Ummah of Muhammad to the truth. They also disputed about Ibrahim. The Jews said, `He was a Jew,' while the Christians considered him Christian. Allah has made him a Haniyfan Musliman. Allah has guided the Ummah of Muhammad to the truth. </p><p>They also disputed about `Isa. The Jews rejected him and accused his mother of a grave sin, while the Christians made him a god and the son of God. Allah made him by His Word and a spirit from (those He created) Him. Allah guided the Ummah of Muhammad to the truth." </p><p>Allah then said: </p><div class="text_uthmani arabic">بِإِذْنِهِ</div><p>(...by His leave) meaning, `By His knowledge of them and by what He has directed and guided them to,' according to Ibn Jarir. Also: </p><div class="text_uthmani arabic">وَاللَّهُ يَهْدِى مَن يَشَآءُ</div><p>(And Allah guides whom He wills) means from among His creation. (Allah said:) </p><div class="text_uthmani arabic">إِلَى صِرَطٍ مُّسْتَقِيمٍ</div><p>(...to the straight way) meaning, He commands the decision and the clear proof. Al-Bukhari and Muslim reported that `A'ishah narrated that when Allah's Messenger used to wake up at night to pray, he would say: </p><div class="text_uthmani arabic">«اللَّهُمَّ ربَّ جِبْرَائِيلَ وَمِيكَائِيلَ وَإِسْرَافِيلَ، فَاطِرَ السَّموَاتِ وَالْأَرْضِ، عَالِمَ الْغَيْبِ وَالشَّهَادَةِ، أَنْتَ تَحْكُمُ بيْنَ عِبَادِكَ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ، اهْدِنِي لِمَا اخْتُلِفَ فِيهِ مِنَ الْحَقِّ بِإِذْنِكَ، إِنَّكَ تَهْدِي مَنْ تَشَاءُ إِلى صِرَاطٍ مُسْتَقِيم»</div><p>(O Allah, the Lord of (angels) Jibril, Mika'il and Israfil, Creator of the heavens and earth and Knower of the seen and the unseen. You judge between Your servants regarding what they have disputed in, so guide me to what have been the subject of dispute of the truth by Your leave. Indeed, You guide whom You will to the straight path.( </p><p>A Du`a reads: </p><div class="text_uthmani arabic">«اللَّهُمَّ أَرِنَا الْحَقَّ حَقًّا، وَارْزُقْنَا اتِّبَاعَهُ، وَأَرِنَا الْبَاطِلَ بَاطِلًا، وَارْزُقْنَا اجْتنِاَبَهُ، وَلَا تَجْعَلْهُ مُلْتَبِسًا عَلَيْنَا فَنَضِلَّ، وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا»</div><p>(O Allah! Show us the truth as truth, and bestow adherence to it on us. Show us the evil as evil, and make us stay away from it, and do not confuse us regarding the reality of evil so that we will not be led astray by it, and make us leaders for the believers.) </p>

Disputing, after the Clear Signs have come, indicates DeviationIbn Jarir reported that Ibn `Abbas said, "There were ten generations between Adam and Nuh, all of them on the religion of Truth. They later disputed so Allah sent the Prophets as warners and bringers of glad tidings." He then said that this is how `Abdullah read the Ayah: كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَاخْتَلَفُوا The people were one Ummah and they then disputed. Al-Hakim recorded this in his Mustadrak and said, "Its chain of narrators is Sahih, but they (Al-Bukhari and Muslim) did not record it." Abu Ja`far Razi reported that Abu Al-`Aliyah said that Ubayy bin Ka`b read the Ayah as: كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَاخْتَلَفُوا فَبَعَثَ اللهُ النَّبِيِّينَ مُبَشِّرِينَ وُمُنْذِرِينَ The people were one Ummah and they then disputed and Allah sent the Prophets as warners and bringers of glad tidings. `Abdur-Razzaq said that Ma`mar said that Qatadah said that Allah's statement: كَانَ النَّاسُ أُمَّةً وَحِدَةً(Mankind was one community) means; "They all had the guidance. Then: فَاخْتَلَفُوا فَبَعَثَ اللهُ النَّبِيِّينَ They disputed and Allah sent Prophets. The first to be sent was Nuh." `Abdur-Razzaq reported that Abu Hurayrah commented on: فَهَدَى اللَّهُ الَّذِينَ ءَامَنُواْ لِمَا اخْتَلَفُواْ فِيهِ مِنَ الْحَقِّ بِإِذْنِهِ(Then Allah by His leave guided those who believed to the truth of that wherein they differed. ) saying that the Prophet said: «نَحْنُ الآخِرُونَ الْأَوَّلُونَ يَوْمَ الْقِيَامَةِ، نَحْنُ أَوَّلُ النَّاسِ دُخُولًا الْجَنَّــةَ، بَيْدَ أَنَّهُم أُوتُوا الْكِتَابَ مِنْ قَبْلِنا وأُوتِينَاهُ مِن بَعْدِهِمْ، فَهَداَنا اللهُ لِمَا اخْتَلَفُوا فِيهِ مِنَ الْحَقَّ بِإِذْنِهِ، فَهَذَا الْيَوْمُ الَّذِي اخْتَلَفُوا فِيهِ فَهَدَانَا اللهُ لَهُ، فَالنَّاسُ لَنَا فِيهِ تَبَعٌ، فَغدًا لِلْيَهُودِ، وَبَعْدَ غَدٍ لِلنَّصَارَى»(We are the last (nation), but the first (foremost) on the Day of Resurrection. We are the first people to enter Paradise, although they (Jews and Christians) have been given the Book before us and we after them. Allah has guided us to the truth wherever they disputed over it. This is the day (Friday) that they disputed about, Allah guided us to it. So, the people follow us, as tomorrow is for the Jews and the day after is for the Christians.) Ibn Wahb related that `Abdur-Rahman bin Zayd bin Aslam said that his father said about the Ayah: فَهَدَى اللَّهُ الَّذِينَ ءَامَنُواْ لِمَا اخْتَلَفُواْ فِيهِ مِنَ الْحَقِّ بِإِذْنِهِ(Then Allah by His leave guided those who believed to the truth of that wherein they differed.) They disputed about the day of Congregation (Friday). The Jews made it Saturday while the Christians chose Sunday. Allah guided the Ummah of Muhammad to Friday. They also disputed about the true Qiblah. The Christians faced the east while the Jews faced Bayt Al-Maqdis. Allah guided the Ummah of Muhammad to the true Qiblah (Ka`bah in Makkah). They also disputed about the prayer, as some of them bow down, but do not prostrate, while others prostrate, but do not bow down. Some of them pray while talking and some while walking. Allah guided the Ummah of Muhammad to the truth. They also disputed about the fast; some of them fast during a part of the day, while others fast from certain types of foods. Allah guided the Ummah of Muhammad to the truth. They also disputed about Ibrahim. The Jews said, `He was a Jew,' while the Christians considered him Christian. Allah has made him a Haniyfan Musliman. Allah has guided the Ummah of Muhammad to the truth. They also disputed about `Isa. The Jews rejected him and accused his mother of a grave sin, while the Christians made him a god and the son of God. Allah made him by His Word and a spirit from (those He created) Him. Allah guided the Ummah of Muhammad to the truth." Allah then said: بِإِذْنِهِ(...by His leave) meaning, `By His knowledge of them and by what He has directed and guided them to,' according to Ibn Jarir. Also: وَاللَّهُ يَهْدِى مَن يَشَآءُ(And Allah guides whom He wills) means from among His creation. (Allah said:) إِلَى صِرَطٍ مُّسْتَقِيمٍ(...to the straight way) meaning, He commands the decision and the clear proof. Al-Bukhari and Muslim reported that `A'ishah narrated that when Allah's Messenger used to wake up at night to pray, he would say: «اللَّهُمَّ ربَّ جِبْرَائِيلَ وَمِيكَائِيلَ وَإِسْرَافِيلَ، فَاطِرَ السَّموَاتِ وَالْأَرْضِ، عَالِمَ الْغَيْبِ وَالشَّهَادَةِ، أَنْتَ تَحْكُمُ بيْنَ عِبَادِكَ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ، اهْدِنِي لِمَا اخْتُلِفَ فِيهِ مِنَ الْحَقِّ بِإِذْنِكَ، إِنَّكَ تَهْدِي مَنْ تَشَاءُ إِلى صِرَاطٍ مُسْتَقِيم»(O Allah, the Lord of (angels) Jibril, Mika'il and Israfil, Creator of the heavens and earth and Knower of the seen and the unseen. You judge between Your servants regarding what they have disputed in, so guide me to what have been the subject of dispute of the truth by Your leave. Indeed, You guide whom You will to the straight path.( A Du`a reads: «اللَّهُمَّ أَرِنَا الْحَقَّ حَقًّا، وَارْزُقْنَا اتِّبَاعَهُ، وَأَرِنَا الْبَاطِلَ بَاطِلًا، وَارْزُقْنَا اجْتنِاَبَهُ، وَلَا تَجْعَلْهُ مُلْتَبِسًا عَلَيْنَا فَنَضِلَّ، وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا»(O Allah! Show us the truth as truth, and bestow adherence to it on us. Show us the evil as evil, and make us stay away from it, and do not confuse us regarding the reality of evil so that we will not be led astray by it, and make us leaders for the believers.)

Do you think you will find your way to Paradise even though you have not known what the others before you have gone through? They had suffered affliction and loss, and were shaken and tossed about so that even the Apostle had to cry out with his followers: "When will the help of God arrive?" Remember, the help of God is ever at hand.

Are you under the illusion that you will enter Paradise whereas the suffering, which came to those before you, has not yet come to you? Hardship and adversity befell them and they were shaken, to the extent that the Noble Messenger and the believers along with him said, “When will the help of Allah come?”; pay heed! Allah’s help is surely near.

Or did you suppose you should enter Paradise without there had come upon you the like of those who passed away before you? They were afflicted by misery and hardship and were so convulsed, that the Messenger and those who believed with him said, 'When comes God's help?' Ah, but surely God's help is nigh.

[But] do you think that you could enter para-dise without having suffered like those [believers] who passed away before you? Misfortune and hardship befell them, and so shaken were they that the apostle, and the believers with him, would exclaim, "When will God's succour come?" Oh, verily, God's succour is [always] near!

Deem ye that ye will enter the Garden while ye hath not come upon you the like of that which came upon those who have passed away before you There touched them adversity and distress, and shaken were they, until the apostle and those who believed with him said; when cometh the succour of Allah! Lo! verily Allah's succour is nigh.

Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, "When (will come) the Help of Allah?" Yes! Certainly, the Help of Allah is near!

Or do you expect to enter Paradise before the example of those who came before you had reached you? Adversity and hardship had afflicted them, and they were so shaken up, that the Messenger and those who believed with him said, “When is God’s victory?” Indeed, God’s victory is near.

Do you think that you will enter Paradise without undergoing such trials as were experienced by the believers before you? They met with adversity and affliction and were so shaken by trials that the Prophet of the time and his followers cried out: "When will Allah's help come"? (Then they were comforted with the good tidings): "Yes, Allah's help is near."

Or think you that you will enter Paradise without such (trials) as came to those who passed away before you They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, "When (will come) the help of Allah" Yes! Certainly, the help of Allah is near!

Or think ye that ye will enter paradise while yet there hath not come unto you the like of (that which came to) those who passed away before you? Affliction and adversity befell them, they were shaken as with earthquake, till the messenger (of Allah) and those who believed along with him said: When cometh Allah's help? Now surely Allah's help is nigh.

Do you suppose that you will enter paradise though there has not yet come to you the like of [what befell] those who went before you? Stress and distress befell them and they were convulsed until the apostle and the faithful who were with him said, ‘When will Allah’s help [come]?’ Behold! Allah’s help is indeed near!

Or did you suppose that you would go to Paradise untouched by that endured by those before you! Affliction and adversity befell them; and they were shaken until the Messenger, and those who believed with him, said: 'When will the victory of Allah come' Is it not so that the victory of Allah is near.

Or do you think that you will enter Paradise while such [trial] has not yet come to you as came to those who passed on before you? They were touched by poverty and hardship and were shaken until [even their] messenger and those who believed with him said, "When is the help of Allah?" Unquestionably, the help of Allah is near.

Would you think that you could go to Paradise without experiencing the kind of suffering others have experienced before you? Distress and afflictions battered them until the Messenger and the believers said, "When will God send help?" Certainly God's help is near.

Or do you think that you would enter the garden while yet the state of those who have passed away before you has not come upon you; distress and affliction befell them and they were shaken violently, so that the Apostle and those who believed with him said: When will the help of Allah come? Now surely the help of Allah is nigh!

Am <u>h</u>asibtum an tadkhuloo aljannata walamm<u>a</u> yatikum mathalu alla<u>th</u>eena khalaw min qablikum massathumu albas<u>a</u>o wa<b>al</b><u>dd</u>arr<u>a</u>o wazulziloo <u>h</u>att<u>a</u> yaqoola a<b>l</b>rrasoolu wa<b>a</b>lla<u>th</u>eena <u>a</u>manoo maAAahu mat<u>a</u> na<u>s</u>ru All<u>a</u>hi al<u>a</u> inna na<u>s</u>ra All<u>a</u>hi qareeb<b>un</b>

Do you think that you will enter Paradise without having suffered like those who passed away before you? Affliction and hardship befell them and so shaken were they that the Messenger and the believers with him would exclaim, "When will God's help come?" Surely the help of God is near.

Or do ye think that ye shall enter the Garden (of bliss) without such (trials) as came to those who passed away before you? they encountered suffering and adversity, and were so shaken in spirit that even the Messenger and those of faith who were with him cried: "When (will come) the help of Allah?" Ah! Verily, the help of Allah is (always) near!

أَمْ حَسِبْتُمْ أَن تَدْخُلُوا۟ ٱلْجَنَّةَ وَلَمَّا يَأْتِكُم مَّثَلُ ٱلَّذِينَ خَلَوْا۟ مِن قَبْلِكُم مَّسَّتْهُمُ ٱلْبَأْسَآءُ وَٱلضَّرَّآءُ وَزُلْزِلُوا۟ حَتَّىٰ يَقُولَ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ مَتَىٰ نَصْرُ ٱللَّهِ أَلَآ إِنَّ نَصْرَ ٱللَّهِ قَرِيبٌ

Do you believers think that you will enter Paradise whilst you have not faced a trial like the people of the past? They were afflicted with severe sickness and poverty and were shaken by frightening events to the extent that they wanted the help of Allah to come as quick as possible; and the messenger and the believers with him began saying, ‘When is the help of Allah coming?’ The help of Allah is close to those that have faith and trust in Him.

Do you believers think that you will enter Paradise whilst you have not faced a trial like the people of the past? They were afflicted with severe sickness and poverty and were shaken by frightening events to the extent that they wanted the help of Allah to come as quick as possible; and the messenger and the believers with him began saying, ‘When is the help of Allah coming?’ The help of Allah is close to those that have faith and trust in Him.

<p>The previous verse has said how hostile the disbelievers have been to prophets (علیہم السلام) and believers and, in a way, has comforted Muslims hurt by the mockery of disbelievers that there is nothing new about this antagonism. This has been there all the time. Further from this point, the present verse recounts the enormous amount of suffering faced by past prophets and believers at the hands of hostile disbelievers. This too is to console Muslims that they should be patient against the hostility of disbelievers as ideal happiness can only be achieved by getting ready and working hard for the Hereafter.</p><p>Commentary</p><p>There are two things worth serious attention in this verse:</p><p>1. Apparently, this verse seems to indicate that nobody shall enter Paradise unless he goes through hardships and sufferings, although, Qur'anic statements and sayings of the Holy Prophet ﷺ prove that many sinners will enter Paradise simply because of the grace, mercy and forgiveness of Allah Almighty, and that they shall undergo no hardship either. This is because hardship and suffering have different levels. The lowest degree is to resist against one's own desiring self and the Satan, or to strengthen the bases of one's beliefs by countering the forces working against the true Faith. This degree of achievement is within the grasp of every Muslim. Further on, there are the middle and the higher levels. The degree of one's strenuous effort shall be the degree of one's entry in to Paradise. Thus, nobody remains untried by effort and struggle and the resulting hardship and suffering. In a hadith, the Holy Prophet ﷺ has said:</p><p>اشد الناس بلاء الانبیاء ثم الامثل فالامثل</p><p>The hardships faced by the prophets are the hardest faced by men, after that, by those closer to them.</p><p>2. The second point one must note here concerns the prophets and their followers. That they reached a point of suffering when they cried out as to when will the help of Allah come, was not because of any doubt since that would be against the dignity of their station. In fact, the call was made in the background of Allah's promised help for which the time and place was left undetermined. As such, using these words in a state of distress indicated the desire for early help. Making such a prayer is not against one's trust in Allah (tawakkul تَوَکَّل) or against the station of prophet hood. On the contrary, the fact is that Allah Almighty favours the earnest supplication of his servants. Who else other than the prophets and the pious of the community would be more deserving of what Allah likes?</p>

The previous verse has said how hostile the disbelievers have been to prophets (علیہم السلام) and believers and, in a way, has comforted Muslims hurt by the mockery of disbelievers that there is nothing new about this antagonism. This has been there all the time. Further from this point, the present verse recounts the enormous amount of suffering faced by past prophets and believers at the hands of hostile disbelievers. This too is to console Muslims that they should be patient against the hostility of disbelievers as ideal happiness can only be achieved by getting ready and working hard for the Hereafter.CommentaryThere are two things worth serious attention in this verse:1. Apparently, this verse seems to indicate that nobody shall enter Paradise unless he goes through hardships and sufferings, although, Qur'anic statements and sayings of the Holy Prophet ﷺ prove that many sinners will enter Paradise simply because of the grace, mercy and forgiveness of Allah Almighty, and that they shall undergo no hardship either. This is because hardship and suffering have different levels. The lowest degree is to resist against one's own desiring self and the Satan, or to strengthen the bases of one's beliefs by countering the forces working against the true Faith. This degree of achievement is within the grasp of every Muslim. Further on, there are the middle and the higher levels. The degree of one's strenuous effort shall be the degree of one's entry in to Paradise. Thus, nobody remains untried by effort and struggle and the resulting hardship and suffering. In a hadith, the Holy Prophet ﷺ has said:اشد الناس بلاء الانبیاء ثم الامثل فالامثلThe hardships faced by the prophets are the hardest faced by men, after that, by those closer to them.2. The second point one must note here concerns the prophets and their followers. That they reached a point of suffering when they cried out as to when will the help of Allah come, was not because of any doubt since that would be against the dignity of their station. In fact, the call was made in the background of Allah's promised help for which the time and place was left undetermined. As such, using these words in a state of distress indicated the desire for early help. Making such a prayer is not against one's trust in Allah (tawakkul تَوَکَّل) or against the station of prophet hood. On the contrary, the fact is that Allah Almighty favours the earnest supplication of his servants. Who else other than the prophets and the pious of the community would be more deserving of what Allah likes?

<h2 class="title">Victory only comes after succeeding in the Trials</h2><p>Allah said: </p><div class="text_uthmani arabic">أَمْ حَسِبْتُمْ أَن تَدْخُلُواْ الْجَنَّةَ</div><p>(Or think you that you will enter Paradise) before you are tested and tried just like the nations that came before you This is why Allah said: </p><div class="text_uthmani arabic">وَلَمَّا يَأْتِكُم مَّثَلُ الَّذِينَ خَلَوْاْ مِن قَبْلِكُم مَّسَّتْهُمُ الْبَأْسَآءُ وَالضَّرَّآءُ</div><p>(...without such (trials) as came to those who passed away before you They were afflicted with severe poverty and ailments) meaning, illnesses, pain, disasters and hardships. Ibn Mas`ud, Ibn `Abbas, Abu Al-`Aliyah, Mujahid, Sa`id bin Jubayr, Murrah Al-Hamdani, Al-Hasan, Qatadah, Ad-Dahhak, Ar-Rabi`, As-Suddi and Muqatil bin Hayyan said that </p><div class="text_uthmani arabic">الْبَأْسَآءِ</div><p>(Al-Ba'sa') means poverty. Ibn `Abbas said that </p><div class="text_uthmani arabic">وَالضَّرَّآءِ</div><p>(...and Ad-Darra') means ailments. </p><div class="text_uthmani arabic">وَزُلْزِلُواْ</div><p>(and were so shaken) for fear of the enemy, and were tested, and put to a tremendous trial. An authentic Hadith narrated that Khabbab bin Al-Aratt said, "We said, `O Messenger of Allah! Why do you not invoke Allah to support us Why do you not supplicate to Allah for us' He said: </p><div class="text_uthmani arabic">«إِنَّ مَنْ كَانَ قَبْلَكُمْ كَانَ أَحَدُهُمْ يُوضَعُ الْمِنْشَارُ عَلى مَفْرَقِ رَأْسِهِ فَيَخْلُصُ إِلى قَدَمَيْهِ لَا يَصْرِفُهُ ذَلِكَ عَنْ دِينِهِ، وَيُمْشَطُ بِأَمْشَاطِ الْحَدِيدِ مَا بَيْنَ لَحْمِهِ وَعَظْمِهِ، لَا يَصْرِفُهُ ذلِكَ عَنْ دِينِه».</div><p>(The saw would be placed on the middle of the head of one of those who were before you (believers) and he would be sawn until his feet, and he would be combed with iron combs between his skin and bones, yet that would not make him change his religion.) </p><p>He then said: </p><div class="text_uthmani arabic">«وَاللهِ لَيُتِمَّنَّ اللهُ هَذَا الْأَمْرَ حَتَّى يَسِيرَ الرَّاكِبُ مِنْ صَنْعَاءَ إلى حَضْرَمَوْتَ، لَا يَخَافُ إِلَّا اللهَ وَالذِّئْبَ عَلى غَنَمِهِ، وَلَكِنَّــكُمْ قَوْمٌ تَسْتَعْجِلُون»</div><p>(By Allah! This matter (religion) will spread (or expand) by Allah until the traveler leaves San`a' to Hadramawt (both in Yemen, but at a great distance from each other) fearing only Allah and then the wolf for the sake of his sheep. You are just a hasty people.) </p><p>And Allah said: </p><div class="text_uthmani arabic">الم - ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ - الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلوةَ وَمِمَّا رَزَقْنَـهُمْ يُنفِقُونَ </div><p>(Alif-Lam-Mim. Do people think that they will be left alone because they say: "We believe," and will not be tested And We indeed tested those who were before them. And Allah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars.) (29:1-3) </p><p>The Companions experienced tremendous trials during the battle of Al-Ahzab (the Confederates). Allah said: </p><div class="text_uthmani arabic">إِذْ جَآءُوكُمْ مِّن فَوْقِكُمْ وَمِنْ أَسْفَلَ مِنكُمْ وَإِذْ زَاغَتِ الاٌّبْصَـرُ وَبَلَغَتِ الْقُلُوبُ الْحَنَاجِرَ وَتَظُنُّونَ بِاللَّهِ الظُّنُونَاْ - هُنَالِكَ ابْتُلِىَ الْمُؤْمِنُونَ وَزُلْزِلُواْ زِلْزَالاً شَدِيداً - وَإِذْ يَقُولُ الْمُنَـفِقُونَ وَالَّذِينَ فِى قُلُوبِهِم مَّرَضٌ مَّا وَعَدَنَا اللَّهُ وَرَسُولُهُ إِلاَّ غُرُوراً </div><p>(When they came upon you from above you and from below you, and when the eyes grew wild and the hearts reached to the throats, and you were harboring doubts about Allah. There, the believers were tried and shaken with a mighty shaking. And when the hypocrites and those in whose hearts is a disease (of doubts) said: "Allah and His Messenger promised us nothing but delusion!") (33:10-12) </p><p>When Heraclius asked Abu Sufyan, "Did you fight him (Prophet Muhammad)" He said, "Yes." Heraclius said, "What was the outcome of warfare between you" Abu Sufyan said, "Sometimes we lose and sometimes he loses." He said, "Such is the case with Prophets, they are tested, but the final victory is theirs." </p><p>Allah's statement: </p><div class="text_uthmani arabic">مَّثَلُ الَّذِينَ خَلَوْاْ مِن قَبْلِكُم</div><p>(...without (such) (trials) as came to those who passed away before you) meaning, their way of life. Similarly, Allah said: </p><div class="text_uthmani arabic">فَأَهْلَكْنَآ أَشَدَّ مِنْهُم بَطْشاً وَمَضَى مَثَلُ الاٌّوَّلِينَ </div><p>(Then We destroyed men stronger (in power) than these ـ and the example of the ancients has passed away (before them)) (43: 8) and: </p><div class="text_uthmani arabic">وَزُلْزِلُواْ حَتَّى يَقُولَ الرَّسُولُ وَالَّذِينَ ءَامَنُواْ مَعَهُ مَتَى نَصْرُ اللَّهِ</div><p>(...were so shaken that even the Messenger and those who believed along with him said, "When (will come) the help of Allah.") </p><p>They pleaded (to Allah) for victory against their enemies and invoked Him for aid and deliverance from their hardships and trials. Allah said: </p><div class="text_uthmani arabic">أَلاَ إِنَّ نَصْرَ اللَّهِ قَرِيبٌ</div><p>(Yes! Certainly, the help of Allah is near!) </p><p>Allah said: </p><div class="text_uthmani arabic">فَإِنَّ مَعَ الْعُسْرِ يُسْراً - إِنَّ مَعَ الْعُسْرِ يُسْراً </div><p>(Verily, along with every hardship is relief. Verily, along with every hardship is relief.) (94:5, 6) </p><p>So just as there is hardship, its equal of relief will soon arrive. This is why Allah said: </p><div class="text_uthmani arabic">أَلاَ إِنَّ نَصْرَ اللَّهِ قَرِيبٌ</div><p>(Yes! Certainly, the help of Allah is near!) </p>

Victory only comes after succeeding in the TrialsAllah said: أَمْ حَسِبْتُمْ أَن تَدْخُلُواْ الْجَنَّةَ(Or think you that you will enter Paradise) before you are tested and tried just like the nations that came before you This is why Allah said: وَلَمَّا يَأْتِكُم مَّثَلُ الَّذِينَ خَلَوْاْ مِن قَبْلِكُم مَّسَّتْهُمُ الْبَأْسَآءُ وَالضَّرَّآءُ(...without such (trials) as came to those who passed away before you They were afflicted with severe poverty and ailments) meaning, illnesses, pain, disasters and hardships. Ibn Mas`ud, Ibn `Abbas, Abu Al-`Aliyah, Mujahid, Sa`id bin Jubayr, Murrah Al-Hamdani, Al-Hasan, Qatadah, Ad-Dahhak, Ar-Rabi`, As-Suddi and Muqatil bin Hayyan said that الْبَأْسَآءِ(Al-Ba'sa') means poverty. Ibn `Abbas said that وَالضَّرَّآءِ(...and Ad-Darra') means ailments. وَزُلْزِلُواْ(and were so shaken) for fear of the enemy, and were tested, and put to a tremendous trial. An authentic Hadith narrated that Khabbab bin Al-Aratt said, "We said, `O Messenger of Allah! Why do you not invoke Allah to support us Why do you not supplicate to Allah for us' He said: «إِنَّ مَنْ كَانَ قَبْلَكُمْ كَانَ أَحَدُهُمْ يُوضَعُ الْمِنْشَارُ عَلى مَفْرَقِ رَأْسِهِ فَيَخْلُصُ إِلى قَدَمَيْهِ لَا يَصْرِفُهُ ذَلِكَ عَنْ دِينِهِ، وَيُمْشَطُ بِأَمْشَاطِ الْحَدِيدِ مَا بَيْنَ لَحْمِهِ وَعَظْمِهِ، لَا يَصْرِفُهُ ذلِكَ عَنْ دِينِه».(The saw would be placed on the middle of the head of one of those who were before you (believers) and he would be sawn until his feet, and he would be combed with iron combs between his skin and bones, yet that would not make him change his religion.) He then said: «وَاللهِ لَيُتِمَّنَّ اللهُ هَذَا الْأَمْرَ حَتَّى يَسِيرَ الرَّاكِبُ مِنْ صَنْعَاءَ إلى حَضْرَمَوْتَ، لَا يَخَافُ إِلَّا اللهَ وَالذِّئْبَ عَلى غَنَمِهِ، وَلَكِنَّــكُمْ قَوْمٌ تَسْتَعْجِلُون»(By Allah! This matter (religion) will spread (or expand) by Allah until the traveler leaves San`a' to Hadramawt (both in Yemen, but at a great distance from each other) fearing only Allah and then the wolf for the sake of his sheep. You are just a hasty people.) And Allah said: الم - ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِينَ - الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلوةَ وَمِمَّا رَزَقْنَـهُمْ يُنفِقُونَ (Alif-Lam-Mim. Do people think that they will be left alone because they say: "We believe," and will not be tested And We indeed tested those who were before them. And Allah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars.) (29:1-3) The Companions experienced tremendous trials during the battle of Al-Ahzab (the Confederates). Allah said: إِذْ جَآءُوكُمْ مِّن فَوْقِكُمْ وَمِنْ أَسْفَلَ مِنكُمْ وَإِذْ زَاغَتِ الاٌّبْصَـرُ وَبَلَغَتِ الْقُلُوبُ الْحَنَاجِرَ وَتَظُنُّونَ بِاللَّهِ الظُّنُونَاْ - هُنَالِكَ ابْتُلِىَ الْمُؤْمِنُونَ وَزُلْزِلُواْ زِلْزَالاً شَدِيداً - وَإِذْ يَقُولُ الْمُنَـفِقُونَ وَالَّذِينَ فِى قُلُوبِهِم مَّرَضٌ مَّا وَعَدَنَا اللَّهُ وَرَسُولُهُ إِلاَّ غُرُوراً (When they came upon you from above you and from below you, and when the eyes grew wild and the hearts reached to the throats, and you were harboring doubts about Allah. There, the believers were tried and shaken with a mighty shaking. And when the hypocrites and those in whose hearts is a disease (of doubts) said: "Allah and His Messenger promised us nothing but delusion!") (33:10-12) When Heraclius asked Abu Sufyan, "Did you fight him (Prophet Muhammad)" He said, "Yes." Heraclius said, "What was the outcome of warfare between you" Abu Sufyan said, "Sometimes we lose and sometimes he loses." He said, "Such is the case with Prophets, they are tested, but the final victory is theirs." Allah's statement: مَّثَلُ الَّذِينَ خَلَوْاْ مِن قَبْلِكُم(...without (such) (trials) as came to those who passed away before you) meaning, their way of life. Similarly, Allah said: فَأَهْلَكْنَآ أَشَدَّ مِنْهُم بَطْشاً وَمَضَى مَثَلُ الاٌّوَّلِينَ (Then We destroyed men stronger (in power) than these ـ and the example of the ancients has passed away (before them)) (43: 8) and: وَزُلْزِلُواْ حَتَّى يَقُولَ الرَّسُولُ وَالَّذِينَ ءَامَنُواْ مَعَهُ مَتَى نَصْرُ اللَّهِ(...were so shaken that even the Messenger and those who believed along with him said, "When (will come) the help of Allah.") They pleaded (to Allah) for victory against their enemies and invoked Him for aid and deliverance from their hardships and trials. Allah said: أَلاَ إِنَّ نَصْرَ اللَّهِ قَرِيبٌ(Yes! Certainly, the help of Allah is near!) Allah said: فَإِنَّ مَعَ الْعُسْرِ يُسْراً - إِنَّ مَعَ الْعُسْرِ يُسْراً (Verily, along with every hardship is relief. Verily, along with every hardship is relief.) (94:5, 6) So just as there is hardship, its equal of relief will soon arrive. This is why Allah said: أَلاَ إِنَّ نَصْرَ اللَّهِ قَرِيبٌ(Yes! Certainly, the help of Allah is near!)

They ask you of what they should give in charity. Tell them: "What you can spare of your wealth as should benefit the parents, the relatives, the orphans, the needy, the wayfarers, for God is not unaware of the good deeds that you do."

They ask you what they should spend; say, “Whatever you spend for good, is for parents and near relatives and orphans and the needy and the traveller”; and whatever good you do, indeed Allah knows it.

They will question thee concerning what they should expend. Say: 'Whatsoever good you expend is for parents and kinsmen, orphans, the needy, and the traveller; and whatever good you may do, God has knowledge of it.'

THEY WILL ASK thee as to what they should spend on others. Say: "Whatever of your wealth you spend shall [first] be for your parents, and for the near of kin, and the orphans, and the needy, and the wayfarer; and whatever good you do, verily, God has full knowledge thereof."

They ask thee regarding whatsoever they shall expend. Say thou: whatsoever ye expend of wealth, let it be for the parents and kindred and orphans and the needy and the wayfarer and whatever good ye do, verily Allah is the Knower thereof.

They ask you (O Muhammad SAW) what they should spend. Say: Whatever you spend of good must be for parents and kindred and orphans and Al-Masakin (the poor) and the wayfarers, and whatever you do of good deeds, truly, Allah knows it well.

They ask you what they should give. Say, “Whatever charity you give is for the parents, and the relatives, and the orphans, and the poor, and the wayfarer. Whatever good you do, God is aware of it.

The people ask, "What should we spend?" Tell them, "Whatever you spend, spend for your parents, your relatives, orphans, the needy and the wayfarer; and whatever good you do, Allah has knowledge of it.

They ask you (O Muhammad) what they should spend. Say: "Whatever you spend of good must be for parents and kindred and orphans and Al-Masakin (the poor) and the wayfarer, and whatever you do of good deeds, truly, Allah knows it well."

They ask thee, (O Muhammad), what they shall spend. Say: that which ye spend for good (must go) to parents and near kindred and orphans and the needy and the wayfarer. And whatsoever good ye do, lo! Allah is Aware of it.

They ask you as to what they should spend. Say, ‘Let whatever wealth you spend be for the parents, relatives, orphans, the needy, and the traveller.’ Allah indeed knows whatever good you do.

They will question you about what they should spend (in charity). Say: 'Whatever good you spend is for (your) parents, kinsmen, orphans, the needy, and the destitute traveler. Allah is Aware of whatever good you do'

They ask you, [O Muhammad], what they should spend. Say, "Whatever you spend of good is [to be] for parents and relatives and orphans and the needy and the traveler. And whatever you do of good - indeed, Allah is Knowing of it."

They ask you what to spend for the cause of God. (Muhammad) tell them that whatever you spend, give it to your parents, the orphans, the destitute, and those who may be in urgent need of money whilst on a journey. Whatever good you do, God certainly is Aware of it.

They ask you as to what they should spend. Say: Whatever wealth you spend, it is for the parents and the near of kin and the orphans and the needy and the wayfarer, and whatever good you do, Allah surely knows it.

Yasaloonaka m<u>atha</u> yunfiqoona qul m<u>a</u> anfaqtum min khayrin falilw<u>a</u>lidayni wa<b>a</b>laqrabeena wa<b>a</b>lyat<u>a</u>m<u>a</u> wa<b>a</b>lmas<u>a</u>keeni wa<b>i</b>bni a<b>l</b>ssabeeli wam<u>a</u> tafAAaloo min khayrin fainna All<u>a</u>ha bihi AAaleem<b>un</b>

They will ask you what they should spend on others. Say, "Whatever you give should be for parents, close relatives, orphans, the needy, and travellers. God is well aware of whatever good you do."

They ask thee what they should spend (In charity). Say: Whatever ye spend that is good, is for parents and kindred and orphans and those in want and for wayfarers. And whatever ye do that is good, -Allah knoweth it well.

يَسْـَٔلُونَكَ مَاذَا يُنفِقُونَ قُلْ مَآ أَنفَقْتُم مِّنْ خَيْرٍ فَلِلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَ وَٱلْيَتَٰمَىٰ وَٱلْمَسَٰكِينِ وَٱبْنِ ٱلسَّبِيلِ وَمَا تَفْعَلُوا۟ مِنْ خَيْرٍ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمٌ

Your Companions, O Prophet, ask you what they should spend from their wealth and where they should allocate it. Say to them in reply: Any permissible and pure wealth you spend should be given to parents, close relatives in need, needy orphans, the poor who have no wealth and the traveller who is cut-off from his family and home. Allah knows of any good you do as believers, no matter how small. Nothing is hidden from Him and He will reward you for it.

Your Companions, O Prophet, ask you what they should spend from their wealth and where they should allocate it. Say to them in reply: Any permissible and pure wealth you spend should be given to parents, close relatives in need, needy orphans, the poor who have no wealth and the traveller who is cut-off from his family and home. Allah knows of any good you do as believers, no matter how small. Nothing is hidden from Him and He will reward you for it.

<p>Commentary</p><p>Imperatives such as - 'leave disbelief and hypocrisy and enter Islam completely', 'listen to none when it comes to obeying the command of Allah', 'spend your wealth and give your life to seek the pleasure of Allah' and 'show fortitude against all sorts of hardships and sufferings' - have been emphatically mentioned in previous verses. Now, from this point onwards, there appear some details concerning this obedience which relate to one's wealth, life and other matters of marriage and divorce. All these form part of the general theme of righteousness which continues.</p><p>This statement of details is very special as these come in answer to questions raised by the noble Companions before the Holy Prophet ﷺ . The answer to questions asked came directly from Allah through the medium of the Holy Prophet ﷺ . If this were to be said in other words, one could say that the Fatwa فتوٰی (religious ruling) was given by Allah Almighty Himself. This too , is correct because Allah Almighty has, in the Qur'nic verse, قُلِ اللَّـهُ يُفْتِيكُمْ فِيهِنَّ : Say: "Allah decides for you concerning them,,,, ' (4:127) attributed the act of giving Fatwa to Himself. Therefore, there is nothing strange about this attribution.</p><p>It is also possible to say that these fatawa فتاوٰی (plural of fatwa) come from the Holy Prophet ﷺ which have been communicated to him through revelation. Anyway, what has to be realized is that the religious injunctions described in this section as answers to some questions asked by the noble Companions carry a significance of their own. Throughout the Holy Qur'an, such special injunctions in the form of questions and answers appear at nearly seventeen places. Seven out of these happen to be right here in the Surah al-Baqarah, one in Surah al-Ma'idah and one in Surah al-Anfal. These nine questions are from the noble Companions. Then come two questions in Surah al-A` raf and one each in Surah Ban' Isra'il, Surah al-Kahf, Surah Ta-Ha and Surah al-Nazi` at making a total of six questions, which were asked by the disbelievers. All these have been answered in the Holy Qur'an.</p><p>The blessed Companion and commentator of the Holy Qur'an, ` Abdullah ibn ` Abbas ؓ has said: 'I have not seen a set of people better than the Companions of the Holy Prophet ﷺ who, (despite their great attachment to matters of Faith and their deep love for and close relationship with the Holy Prophet ﷺ ) asked very few questions.' The questions asked relate to a total of thirteen problems only, which have been answered in the Holy Qur'an because these noble souls never asked a question unless absolutely necessary (Qurtubi).</p><p>In the present verse (215), the istifta' or questions asked by the noble Companions has been reported in the words, يَسْأَلُونَكَ مَاذَا يُنفِقُونَ 'They ask you as to what they should spend'. The same question has been repeated in verse 219 in the same words يَسْأَلُونَكَ مَاذَا يُنفِقُونَ : but the answer to this one question has been given differently in the present verse (215) and later on, in verse 219.</p><p>Therefore, it is necessary to first understand the wisdom behind the two answers to one single question. This wisdom becomes clear by looking at the background in which these verses were revealed. For instance, the present verse was revealed in a particular situation when the Companion, ` Amr ibn Jamuh ؓ had asked the Holy Prophet ﷺ the question: ما ننفق من اموالنا واین نضعھا ؟ (Ibn al-Mundhir - Mazhari) that is, 'what do we spend from our wealth, and where?' According to a narration reported by Ibn Jarir ؓ ، this question was not that of Ibn Jamuh alone, rather, it was from Muslims in general. The question has two parts, that is, what and how much should be spent, and where should it go or who should be the recipients.</p><p>Let us now look at the second verse (219) which begins with the same question. The background of its revelation as narrated by Ibn Abi Hatim ؓ is as follows. When the Holy Qur'an commanded Muslims to spend in the way of Allah, some Companions ؓ came to the Holy Prophet ﷺ and requested an elaboration of the injunction. They wished to find out what 'money' or which 'thing' they should spend in the way of Allah. This question has one simple unit of inquiry, that is, what should they spend. Thus, the two questions somewhat differ in their approach. The first question consisted of the 'what' and 'where’ of spending. The second question is restricted to what' only. The Qur'anic answer to the first question shows that the second part of the question, that is, where should they spend, has been given more importance and answered frontally and clearly. However, the first part of the question, that is, what should they spend, was answered as a corollary, and considered sufficient. Now let us go back to the two parts as they appear in the words of the Holy Qur'an. About the first part, that is, where should they spend, it has been said:</p><p>مَا أَنفَقْتُم مِّنْ خَيْرٍ‌ فَلِلْوَالِدَيْنِ وَالْأَقْرَ‌بِينَ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ</p><p>Whatever good you spend is for parents, kins, orphans, the needy and the wayfarer.</p><p>Then, the other part of the question, that is, what should they spend, was answered as a corollary through the words, وَمَا تَفْعَلُوا مِنْ خَيْرٍ‌ فَإِنَّ اللَّـهَ بِهِ عَلِيمٌ 'And whatever good you do, Allah is all-aware of that'. The hint is that Allah Almighty has not placed any restriction on you as to the amount of what you should spend. The fact is whatever you spend in accordance with your capability will become deserving of a matching reward with Allah.</p><p>In short, the considered explanation of the heads of expenditure was given in the first verse (215), perhaps, in view of the real concern of the questioner about where to spend. Then, the question, what should they spend, was answered as a corollary and considered sufficient. The later verse (219) where the question was limited to what 'money' or what 'thing' should they spend was answered by saying: قُلِ الْعَفْوَ (Say: "The surplus" ). These two verses yield some rules of guidance about spending in the way of Allah.</p><p>Rulings</p><p>1. These two verses are not concerned with the obligatory zakah زکاۃ because the threshold of holdings for the obligatory Zakah زکاۃ is fixed, and the obligatory ratio of spending under it has also been fully determined through the Holy Prophet ﷺ . None of these two have been specified in the verses under discussion. This tells us that the two verses refer to voluntary charities (al-Sadagat al-nafilah الصدقۃ النافلہ ). This also removes the doubt about the inclusion of parents as recepients of spending under verse 215, although, giving Zakah زکاۃ to parents is not permissible under the teaching of the Holy Prophet ﷺ . The reason is simple. These two verses have nothing to do with the obligation of Zakah زکاۃ .</p><p>2. Another rule of conduct which emerges from this verse is that even the gift given or food served to parents and other near of kin, if the intention is to obey Allah Almighty in doing so, will be included under spending in the way of Allah and will deserve reward with Him.</p><p>3. Consideration should be given, while making voluntary charities, to spending only what is extra to personal needs. Spending while hurting one's own family, over-riding their due rights and subjecting them to straightened circumstances is no act of merit. Similarly, one who does not pay back his debt yet goes on squandering money in voluntary charities is not liked in the sight of Allah.</p><p>The statement about spending the surplus' العفو (al-'afw), that which is extra to needs, has been interpreted as an obligatory injunction by the blessed Companion Abu Dharr al-Ghifari and others ؓ . According to them, it is not permissible to hold in one's possession any money or materials surplus to needs even after paying of zakah and fulfilling all rights due; it is necessary (wajib) to give everything extra to needs as charity (sadaqah). However, the majority of Companions, their successors (the Tabi` in) and the great imams of the Faith interpret the Qur'anic verses in question to mean that whatever has to be spent in the way of Allah should be surplus to needs. It does not mean that one has to give in charity (sadaqah) everything surplus to need as something necessary or wajib. Moreover, this later position is what the consistent practice of the blessed Companions proves.</p>

CommentaryImperatives such as - 'leave disbelief and hypocrisy and enter Islam completely', 'listen to none when it comes to obeying the command of Allah', 'spend your wealth and give your life to seek the pleasure of Allah' and 'show fortitude against all sorts of hardships and sufferings' - have been emphatically mentioned in previous verses. Now, from this point onwards, there appear some details concerning this obedience which relate to one's wealth, life and other matters of marriage and divorce. All these form part of the general theme of righteousness which continues.This statement of details is very special as these come in answer to questions raised by the noble Companions before the Holy Prophet ﷺ . The answer to questions asked came directly from Allah through the medium of the Holy Prophet ﷺ . If this were to be said in other words, one could say that the Fatwa فتوٰی (religious ruling) was given by Allah Almighty Himself. This too , is correct because Allah Almighty has, in the Qur'nic verse, قُلِ اللَّـهُ يُفْتِيكُمْ فِيهِنَّ : Say: "Allah decides for you concerning them,,,, ' (4:127) attributed the act of giving Fatwa to Himself. Therefore, there is nothing strange about this attribution.It is also possible to say that these fatawa فتاوٰی (plural of fatwa) come from the Holy Prophet ﷺ which have been communicated to him through revelation. Anyway, what has to be realized is that the religious injunctions described in this section as answers to some questions asked by the noble Companions carry a significance of their own. Throughout the Holy Qur'an, such special injunctions in the form of questions and answers appear at nearly seventeen places. Seven out of these happen to be right here in the Surah al-Baqarah, one in Surah al-Ma'idah and one in Surah al-Anfal. These nine questions are from the noble Companions. Then come two questions in Surah al-A` raf and one each in Surah Ban' Isra'il, Surah al-Kahf, Surah Ta-Ha and Surah al-Nazi` at making a total of six questions, which were asked by the disbelievers. All these have been answered in the Holy Qur'an.The blessed Companion and commentator of the Holy Qur'an, ` Abdullah ibn ` Abbas ؓ has said: 'I have not seen a set of people better than the Companions of the Holy Prophet ﷺ who, (despite their great attachment to matters of Faith and their deep love for and close relationship with the Holy Prophet ﷺ ) asked very few questions.' The questions asked relate to a total of thirteen problems only, which have been answered in the Holy Qur'an because these noble souls never asked a question unless absolutely necessary (Qurtubi).In the present verse (215), the istifta' or questions asked by the noble Companions has been reported in the words, يَسْأَلُونَكَ مَاذَا يُنفِقُونَ 'They ask you as to what they should spend'. The same question has been repeated in verse 219 in the same words يَسْأَلُونَكَ مَاذَا يُنفِقُونَ : but the answer to this one question has been given differently in the present verse (215) and later on, in verse 219.Therefore, it is necessary to first understand the wisdom behind the two answers to one single question. This wisdom becomes clear by looking at the background in which these verses were revealed. For instance, the present verse was revealed in a particular situation when the Companion, ` Amr ibn Jamuh ؓ had asked the Holy Prophet ﷺ the question: ما ننفق من اموالنا واین نضعھا ؟ (Ibn al-Mundhir - Mazhari) that is, 'what do we spend from our wealth, and where?' According to a narration reported by Ibn Jarir ؓ ، this question was not that of Ibn Jamuh alone, rather, it was from Muslims in general. The question has two parts, that is, what and how much should be spent, and where should it go or who should be the recipients.Let us now look at the second verse (219) which begins with the same question. The background of its revelation as narrated by Ibn Abi Hatim ؓ is as follows. When the Holy Qur'an commanded Muslims to spend in the way of Allah, some Companions ؓ came to the Holy Prophet ﷺ and requested an elaboration of the injunction. They wished to find out what 'money' or which 'thing' they should spend in the way of Allah. This question has one simple unit of inquiry, that is, what should they spend. Thus, the two questions somewhat differ in their approach. The first question consisted of the 'what' and 'where’ of spending. The second question is restricted to what' only. The Qur'anic answer to the first question shows that the second part of the question, that is, where should they spend, has been given more importance and answered frontally and clearly. However, the first part of the question, that is, what should they spend, was answered as a corollary, and considered sufficient. Now let us go back to the two parts as they appear in the words of the Holy Qur'an. About the first part, that is, where should they spend, it has been said:مَا أَنفَقْتُم مِّنْ خَيْرٍ‌ فَلِلْوَالِدَيْنِ وَالْأَقْرَ‌بِينَ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِWhatever good you spend is for parents, kins, orphans, the needy and the wayfarer.Then, the other part of the question, that is, what should they spend, was answered as a corollary through the words, وَمَا تَفْعَلُوا مِنْ خَيْرٍ‌ فَإِنَّ اللَّـهَ بِهِ عَلِيمٌ 'And whatever good you do, Allah is all-aware of that'. The hint is that Allah Almighty has not placed any restriction on you as to the amount of what you should spend. The fact is whatever you spend in accordance with your capability will become deserving of a matching reward with Allah.In short, the considered explanation of the heads of expenditure was given in the first verse (215), perhaps, in view of the real concern of the questioner about where to spend. Then, the question, what should they spend, was answered as a corollary and considered sufficient. The later verse (219) where the question was limited to what 'money' or what 'thing' should they spend was answered by saying: قُلِ الْعَفْوَ (Say: "The surplus" ). These two verses yield some rules of guidance about spending in the way of Allah.Rulings1. These two verses are not concerned with the obligatory zakah زکاۃ because the threshold of holdings for the obligatory Zakah زکاۃ is fixed, and the obligatory ratio of spending under it has also been fully determined through the Holy Prophet ﷺ . None of these two have been specified in the verses under discussion. This tells us that the two verses refer to voluntary charities (al-Sadagat al-nafilah الصدقۃ النافلہ ). This also removes the doubt about the inclusion of parents as recepients of spending under verse 215, although, giving Zakah زکاۃ to parents is not permissible under the teaching of the Holy Prophet ﷺ . The reason is simple. These two verses have nothing to do with the obligation of Zakah زکاۃ .2. Another rule of conduct which emerges from this verse is that even the gift given or food served to parents and other near of kin, if the intention is to obey Allah Almighty in doing so, will be included under spending in the way of Allah and will deserve reward with Him.3. Consideration should be given, while making voluntary charities, to spending only what is extra to personal needs. Spending while hurting one's own family, over-riding their due rights and subjecting them to straightened circumstances is no act of merit. Similarly, one who does not pay back his debt yet goes on squandering money in voluntary charities is not liked in the sight of Allah.The statement about spending the surplus' العفو (al-'afw), that which is extra to needs, has been interpreted as an obligatory injunction by the blessed Companion Abu Dharr al-Ghifari and others ؓ . According to them, it is not permissible to hold in one's possession any money or materials surplus to needs even after paying of zakah and fulfilling all rights due; it is necessary (wajib) to give everything extra to needs as charity (sadaqah). However, the majority of Companions, their successors (the Tabi` in) and the great imams of the Faith interpret the Qur'anic verses in question to mean that whatever has to be spent in the way of Allah should be surplus to needs. It does not mean that one has to give in charity (sadaqah) everything surplus to need as something necessary or wajib. Moreover, this later position is what the consistent practice of the blessed Companions proves.

<h2 class="title">Who deserves the Nafaqah (Spending or Charity)</h2><p>Muqatil bin Hayyan said that this Ayah was revealed about the voluntary charity. The Ayah means, `They ask you (O Muhammad ) how they should spend,' as Ibn `Abbas and Mujahid have stated. So, Allah explained it for them, saying: </p><div class="text_uthmani arabic">قُلْ مَآ أَنفَقْتُم مِّنْ خَيْرٍ فَلِلْوَلِدَيْنِ وَالاٌّقْرَبِينَ وَالْيَتَـمَى وَالْمَسَـكِينَ وَابْنِ السَّبِيلِ</div><p>(Say: "Whatever you spend of good must be for parents and kindred and orphans and Al-Masakin and the wayfarer,") meaning, spend it on these categories or areas. Similarly, a Hadith states (that those who deserve one's generosity the most, are): </p><div class="text_uthmani arabic">«أُمَّكَ وَأَبَاكَ وَأُخْتَكَ وَأَخَاكَ ثُمَّ أَدْنَاكَ أَدْنَاك»</div><p>(Your mother, father, sister, brother, the closest and then the farthest (relatives).) </p><p>Maymun bin Mihran once recited this Ayah (2:215) and commented, "These are the areas of spending. Allah did not mention among them the drums, pipe, wooden pictures, or the curtains that cover the walls." </p><p>Next, Allah said: </p><div class="text_uthmani arabic">وَمَا تَفْعَلُواْ مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ</div><p>(...and whatever you do of good deeds, truly, Allah knows it well.) meaning, whatever you perform of good works, Allah knows them and He will reward you for them in the best manner, no one will be dealt with unjustly, even the weight of an atom. </p>

Who deserves the Nafaqah (Spending or Charity)Muqatil bin Hayyan said that this Ayah was revealed about the voluntary charity. The Ayah means, `They ask you (O Muhammad ) how they should spend,' as Ibn `Abbas and Mujahid have stated. So, Allah explained it for them, saying: قُلْ مَآ أَنفَقْتُم مِّنْ خَيْرٍ فَلِلْوَلِدَيْنِ وَالاٌّقْرَبِينَ وَالْيَتَـمَى وَالْمَسَـكِينَ وَابْنِ السَّبِيلِ(Say: "Whatever you spend of good must be for parents and kindred and orphans and Al-Masakin and the wayfarer,") meaning, spend it on these categories or areas. Similarly, a Hadith states (that those who deserve one's generosity the most, are): «أُمَّكَ وَأَبَاكَ وَأُخْتَكَ وَأَخَاكَ ثُمَّ أَدْنَاكَ أَدْنَاك»(Your mother, father, sister, brother, the closest and then the farthest (relatives).) Maymun bin Mihran once recited this Ayah (2:215) and commented, "These are the areas of spending. Allah did not mention among them the drums, pipe, wooden pictures, or the curtains that cover the walls." Next, Allah said: وَمَا تَفْعَلُواْ مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ(...and whatever you do of good deeds, truly, Allah knows it well.) meaning, whatever you perform of good works, Allah knows them and He will reward you for them in the best manner, no one will be dealt with unjustly, even the weight of an atom.

Enjoined on you is fighting, and this you abhor. You may dislike a thing yet it may be good for you; or a thing may haply please you but may be bad for you. Only God has knowledge, and you do not know.

Fighting in Allah's cause is ordained for you, whereas it is disliked by you; and it is possible that you hate a thing which is better for you; and it is possible that you like a thing which is bad for you; and Allah knows, and you do not know.

Prescribed for you is fighting, though it be hateful to you. Yet it may happen that you will hate a thing which is better for you; and it may happen that you will love a thing which is worse for you; God knows, and you know not.

FIGHTING is ordained for you, even though it be hateful to you; but it may well be that you hate a thing the while it is good for you, and it may well be that you love a thing the while it is bad for you: and God knows, whereas you do not know.

Prescribed unto you is fighting, albeit it is abhorrent unto you. Belike ye abhor at thing whereas it is good for you, and belike ye desire a thing whereas it Is bad for you. And Allah knowcth and ye know not.

Jihad (holy fighting in Allah's Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.

Fighting is ordained for you, even though you dislike it. But it may be that you dislike something while it is good for you, and it may be that you like something while it is bad for you. God knows, and you do not know.

You have been enjoined to go to war, and you dislike it; it may be that you dislike a thing and the same is good for you, and you love a thing and the same is bad for you: Allah knows but you do not.

Fighting is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.

Warfare is ordained for you, though it is hateful unto you; but it may happen that ye hate a thing which is good for you, and it may happen that ye love a thing which is bad for you. Allah knoweth, ye know not.

Warfare has been prescribed for you, though it is repulsive to you. Yet it may be that you dislike something, which is good for you, and it may be that you love something, which is bad for you, and Allah knows and you do not know.

(Offensive) fighting is obligatory for you, though it is hateful to you. But you may hate a thing although it is good for you, and may love a thing although it is evil for you. Allah knows, and you do not.

Fighting has been enjoined upon you while it is hateful to you. But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah Knows, while you know not.

Fighting is made mandatory for you, but you dislike it. You may not like something which, in fact, is for your good and something that you may love, in fact, may be evil. God knows, but you do not know.

Fighting is enjoined on you, and it is an object of dislike to you; and it may be that you dislike a thing while it is good for you, and it may be that you love a thing while it is evil for you, and Allah knows, while you do not know.

Kutiba AAalaykumu alqit<u>a</u>lu wahuwa kurhun lakum waAAas<u>a</u> an takrahoo shayan wahuwa khayrun lakum waAAas<u>a</u> an tu<u>h</u>ibboo shayan wahuwa sharrun lakum wa<b>A</b>ll<u>a</u>hu yaAAlamu waantum l<u>a</u> taAAlamoon<b>a</b>

Fighting [in defence] is ordained for you, abhorrent as it may be to you. You may dislike something although it is good for you, or like something although it is bad for you: God knows but you do not.

Fighting is prescribed for you, and ye dislike it. But it is possible that ye dislike a thing which is good for you, and that ye love a thing which is bad for you. But Allah knoweth, and ye know not.

كُتِبَ عَلَيْكُمُ ٱلْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ وَعَسَىٰٓ أَن تَكْرَهُوا۟ شَيْـًٔا وَهُوَ خَيْرٌ لَّكُمْ وَعَسَىٰٓ أَن تُحِبُّوا۟ شَيْـًٔا وَهُوَ شَرٌّ لَّكُمْ وَٱللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ

Fighting in Allah’s path has been chosen for believers even though it is something that is naturally disliked, because it means risking one’s life and wealth. However, you may dislike something when, it is good and beneficial. An example of this is striving in Allah’s path, which means – in addition to the great reward – the defeat of the enemy and promotion of Allah’s word. On the other hand, you may like something whilst it is bad and harmful to you, such as holding back from fighting: this will result in you being defeated and the enemy’s gaining authority over you. Allah knows full well what is good and what is not, whereas you do not. Therefore, follow His instruction which is better for you.

Fighting in Allah’s path has been chosen for believers even though it is something that is naturally disliked, because it means risking one’s life and wealth. However, you may dislike something when, it is good and beneficial. An example of this is striving in Allah’s path, which means – in addition to the great reward – the defeat of the enemy and promotion of Allah’s word. On the other hand, you may like something whilst it is bad and harmful to you, such as holding back from fighting: this will result in you being defeated and the enemy’s gaining authority over you. Allah knows full well what is good and what is not, whereas you do not. Therefore, follow His instruction which is better for you.

<p>Explanation in brief:</p><p>Verse 216 establishes the obligatory nature of Jihad even though it may be burdensome for some temperaments. In this case, the truth is that it is Allah Almighty who knows the reality of everything while man does not possess the full range of that knowledge. Therefore, one should not decide on things being good or bad as prompted by personal desires, rather, one must say yes to the command of Allah and follow it consistently as the most expedient course of action.</p><p>Verse 217 begins with a question which was asked by some disbelievers from the tribe of Quraysh. It has been reported that some Companions ؓ of the Holy Prophet ﷺ were by chance confronted by disbelievers while on a journey. During the engagement, one disbeliever got killed at their hands. The day this happened was the first of the month of Rajab which, according to the calculation of the Companions ؓ ، was the 30th of the Jumada al-Ukhirah جماد الآخرہ . It may be noted that Rajab is one of the 'sacred' months. So, the disbelievers taunted Muslims by saying that they did not even honour the sanctity of the 'sacred' month. The Muslims were worried and asked the Holy Prophet ﷺ about it. According to some narrations, as stated above, some disbelievers themselves came to the Holy Prophet ﷺ and raised the question as a matter of objection.</p><p>The answer given is that 'fighting in a sacred month, is something grave' (but, Muslims did not do so intentionally, instead, this came to pass inadvertently because of a misunderstanding about the date). Moreover, what the disbelievers have committed is graver than this, because the disbelief, the placing of idols in the Holy Mosque and the expelling of Muslims from there is a greater evil than killing a disbeliever in a state of war.</p><p>Injunctions and related considerations</p><p>1. The injunction declaring Jihad as obligatory appears in the first of the three verses under comment in the words: كُتِبَ عَلَيْكُمُ الْقِتَالُ "Fighting is enjoined upon you..." which means that 'Jihad. has been made obligatory on you'. These words apparently seem to say that Jihad is obligatory on every Muslim in every condition. Some other verses of the Qur'an and the sayings of the Holy Prophet ﷺ ، however, have clarified that this obligation is not absolute, that is, every Muslim is not charged to perform it as Fard ` Ayn فرضِ عین ، (absolute and mandatory obligation on every Muslim) instead, it is Fard ` ala al-Kifayah فرض علی الکفایہ whereby, should a group of Muslims come forward to discharge this obligation, other Muslims would be considered absolved from it. However, should there remain just no group ready to discharge the obligation of Jihad at any time or in any country, the result will be that all Muslims will fall into the sin of abandoning an obligation. The saying of the Holy Prophet ﷺ in the hadith: الجھاد ماض الی یوم القیامہ means that it is necessary that there be, right upto the Day of Doom, a group of Muslims which keeps discharging the obligation of Jihad. Another verse of the Holy Qur'an says:</p><p>فَضَّلَ اللَّـهُ الْمُجَاهِدِينَ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ عَلَى الْقَاعِدِينَ دَرَ‌جَةً</p><p>And Allah has given precedence to mujahidin, who carry out jihad with their properties and lives, over those who sit away, and Allah has promised good for both. (4:95)</p><p>Here, the promise of good has been extended to those also who may not be able to take part in Jihad because of some compulsive excuse or because of engagement in some other religious service. It is obvious that the promise of good would have never been made for those who are absent from Jihad, in the event that it were an absolute obligation on every individual Muslim. Similarly, this is what appears in another</p><p>فَلَوْلَا نَفَرَ‌ مِن كُلِّ فِرْ‌قَةٍ مِّنْهُمْ طَائِفَةٌ لِّيَتَفَقَّهُوا فِي الدِّينِ</p><p>Why could a small group from every large community of yours not come forward so that they pursue understanding in religion? (9:122)</p><p>Here, the Holy Qur'an itself suggests a division of work whereby some Muslims carry out Jihad and some keep serving the cause of religious education. This can be done only when Jihad is Fard ` alit al-Kifayah فرض علی الکفایہ and not Fard ` Ayn فرضِ عین .</p><p>In a hadith appearing in al-Bukhari and Muslim, it is said that a person sought the permission of the Holy Prophet ﷺ to take part in Jihad. He asked him: 'Are your parents alive?' He said, 'Yes, they are alive.' He said: 'Then, go. Serve your parents and earn the reward of Jihad'. Incidentally, this also tells that Jihad is a Fard ` ala al Kifayah فرض علی الکفایہ . When a group from among the Muslims is staunchly discharging the obligation of Jihad, remaining Muslims can engage themselves in other services and duties. But, should there come a time when the 'Imam' or the leader of Muslims gives a general call under the compulsion of need and invites all Muslims to take part in Jihad, then, Jihad becomes an absolute obligation on everybody. In Surah al-Taubah, the Holy Qur'an says:</p><p>يَا أَيُّهَا الَّذِينَ آمَنُوا مَا لَكُمْ إِذَا قِيلَ لَكُمُ انفِرُ‌وا فِي سَبِيلِ اللَّـهِ اثَّاقَلْتُمْ</p><p>O those who believe, what has happened to you that, when you are asked to come out in the way of Allah, you become heavy? (9:38)</p><p>This verse carries the injunction relating to the general call of Jihad mentioned above. In the same way, should it be that disbelievers, God forbid, invade an Islamic country and the group engaged in defence is not fully capable of it, being weak or insufficient in number, then, at that time as well, this obligation becomes 'contagious', passing on from that first group to all Muslims close by, as an equally effective obligation. And in case, they too are weak or incapable, the obligation will pass on to Muslims close to them. This situation may reach a point when Jihad becomes an absolute obligation on each and every individual Muslim all over the world. It is in view of these verses from the Holy Qur'an that the majority of Muslim jurists and scholars of hadith have set up the rule that Jihad is Fard ala al-Kifdyah فرض علی الکفایہ under normal conditions.</p><p>2. Therefore, as far as Jihad remains a Fard Kifayah, it is not permissible for the off-spring to go for Jihad without the permission of their parents.</p><p>3. It is not correct for one who has a debt to pay to take part in this Fard Kifayah فرض علی الکفایہ until such time that he clears his debt off. But, should there come a time when, either due to a general call for Jihad or an aggressive encirclement of Muslims by the disbelievers, Jihad becomes Fard ` Ayn فرضِ عین ، an absolute obligation on all, then, no condition such as that of the permission of parents or of the husband or of the creditor remains operative. Towards the end of this verse, it is as a mode of persuasion that Jihad has been identified as something which may, temperamentally, appear 'hard' but one must remember that human intelligence and effort fails so many times when it comes to the outcome. It is not at all surprising that the most intelligent person around may take the beneficial to be harmful and vice versa. If everyone was to look back into the events of his or her life, it will be noticed right there that there was something they were going after as beneficial turned out ultimately to be very harmful, or there was something they were avoiding as harmful which later on proved to be very beneficial. This scenario of human reasoning and planning failing time and again is a matter of repeated experience, therefore, it was said that fighting in the way of Allah may obviously appear to be a loss of life and property, yet the time will come when realities will be unveiled and we shall find out that this loss was no loss, instead, it was the ultimate in gain, and a source of eternal peace.</p>

Explanation in brief:Verse 216 establishes the obligatory nature of Jihad even though it may be burdensome for some temperaments. In this case, the truth is that it is Allah Almighty who knows the reality of everything while man does not possess the full range of that knowledge. Therefore, one should not decide on things being good or bad as prompted by personal desires, rather, one must say yes to the command of Allah and follow it consistently as the most expedient course of action.Verse 217 begins with a question which was asked by some disbelievers from the tribe of Quraysh. It has been reported that some Companions ؓ of the Holy Prophet ﷺ were by chance confronted by disbelievers while on a journey. During the engagement, one disbeliever got killed at their hands. The day this happened was the first of the month of Rajab which, according to the calculation of the Companions ؓ ، was the 30th of the Jumada al-Ukhirah جماد الآخرہ . It may be noted that Rajab is one of the 'sacred' months. So, the disbelievers taunted Muslims by saying that they did not even honour the sanctity of the 'sacred' month. The Muslims were worried and asked the Holy Prophet ﷺ about it. According to some narrations, as stated above, some disbelievers themselves came to the Holy Prophet ﷺ and raised the question as a matter of objection.The answer given is that 'fighting in a sacred month, is something grave' (but, Muslims did not do so intentionally, instead, this came to pass inadvertently because of a misunderstanding about the date). Moreover, what the disbelievers have committed is graver than this, because the disbelief, the placing of idols in the Holy Mosque and the expelling of Muslims from there is a greater evil than killing a disbeliever in a state of war.Injunctions and related considerations1. The injunction declaring Jihad as obligatory appears in the first of the three verses under comment in the words: كُتِبَ عَلَيْكُمُ الْقِتَالُ "Fighting is enjoined upon you..." which means that 'Jihad. has been made obligatory on you'. These words apparently seem to say that Jihad is obligatory on every Muslim in every condition. Some other verses of the Qur'an and the sayings of the Holy Prophet ﷺ ، however, have clarified that this obligation is not absolute, that is, every Muslim is not charged to perform it as Fard ` Ayn فرضِ عین ، (absolute and mandatory obligation on every Muslim) instead, it is Fard ` ala al-Kifayah فرض علی الکفایہ whereby, should a group of Muslims come forward to discharge this obligation, other Muslims would be considered absolved from it. However, should there remain just no group ready to discharge the obligation of Jihad at any time or in any country, the result will be that all Muslims will fall into the sin of abandoning an obligation. The saying of the Holy Prophet ﷺ in the hadith: الجھاد ماض الی یوم القیامہ means that it is necessary that there be, right upto the Day of Doom, a group of Muslims which keeps discharging the obligation of Jihad. Another verse of the Holy Qur'an says:فَضَّلَ اللَّـهُ الْمُجَاهِدِينَ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ عَلَى الْقَاعِدِينَ دَرَ‌جَةًAnd Allah has given precedence to mujahidin, who carry out jihad with their properties and lives, over those who sit away, and Allah has promised good for both. (4:95)Here, the promise of good has been extended to those also who may not be able to take part in Jihad because of some compulsive excuse or because of engagement in some other religious service. It is obvious that the promise of good would have never been made for those who are absent from Jihad, in the event that it were an absolute obligation on every individual Muslim. Similarly, this is what appears in anotherفَلَوْلَا نَفَرَ‌ مِن كُلِّ فِرْ‌قَةٍ مِّنْهُمْ طَائِفَةٌ لِّيَتَفَقَّهُوا فِي الدِّينِWhy could a small group from every large community of yours not come forward so that they pursue understanding in religion? (9:122)Here, the Holy Qur'an itself suggests a division of work whereby some Muslims carry out Jihad and some keep serving the cause of religious education. This can be done only when Jihad is Fard ` alit al-Kifayah فرض علی الکفایہ and not Fard ` Ayn فرضِ عین .In a hadith appearing in al-Bukhari and Muslim, it is said that a person sought the permission of the Holy Prophet ﷺ to take part in Jihad. He asked him: 'Are your parents alive?' He said, 'Yes, they are alive.' He said: 'Then, go. Serve your parents and earn the reward of Jihad'. Incidentally, this also tells that Jihad is a Fard ` ala al Kifayah فرض علی الکفایہ . When a group from among the Muslims is staunchly discharging the obligation of Jihad, remaining Muslims can engage themselves in other services and duties. But, should there come a time when the 'Imam' or the leader of Muslims gives a general call under the compulsion of need and invites all Muslims to take part in Jihad, then, Jihad becomes an absolute obligation on everybody. In Surah al-Taubah, the Holy Qur'an says:يَا أَيُّهَا الَّذِينَ آمَنُوا مَا لَكُمْ إِذَا قِيلَ لَكُمُ انفِرُ‌وا فِي سَبِيلِ اللَّـهِ اثَّاقَلْتُمْO those who believe, what has happened to you that, when you are asked to come out in the way of Allah, you become heavy? (9:38)This verse carries the injunction relating to the general call of Jihad mentioned above. In the same way, should it be that disbelievers, God forbid, invade an Islamic country and the group engaged in defence is not fully capable of it, being weak or insufficient in number, then, at that time as well, this obligation becomes 'contagious', passing on from that first group to all Muslims close by, as an equally effective obligation. And in case, they too are weak or incapable, the obligation will pass on to Muslims close to them. This situation may reach a point when Jihad becomes an absolute obligation on each and every individual Muslim all over the world. It is in view of these verses from the Holy Qur'an that the majority of Muslim jurists and scholars of hadith have set up the rule that Jihad is Fard ala al-Kifdyah فرض علی الکفایہ under normal conditions.2. Therefore, as far as Jihad remains a Fard Kifayah, it is not permissible for the off-spring to go for Jihad without the permission of their parents.3. It is not correct for one who has a debt to pay to take part in this Fard Kifayah فرض علی الکفایہ until such time that he clears his debt off. But, should there come a time when, either due to a general call for Jihad or an aggressive encirclement of Muslims by the disbelievers, Jihad becomes Fard ` Ayn فرضِ عین ، an absolute obligation on all, then, no condition such as that of the permission of parents or of the husband or of the creditor remains operative. Towards the end of this verse, it is as a mode of persuasion that Jihad has been identified as something which may, temperamentally, appear 'hard' but one must remember that human intelligence and effort fails so many times when it comes to the outcome. It is not at all surprising that the most intelligent person around may take the beneficial to be harmful and vice versa. If everyone was to look back into the events of his or her life, it will be noticed right there that there was something they were going after as beneficial turned out ultimately to be very harmful, or there was something they were avoiding as harmful which later on proved to be very beneficial. This scenario of human reasoning and planning failing time and again is a matter of repeated experience, therefore, it was said that fighting in the way of Allah may obviously appear to be a loss of life and property, yet the time will come when realities will be unveiled and we shall find out that this loss was no loss, instead, it was the ultimate in gain, and a source of eternal peace.

<h2 class="title">Jihad is made Obligatory</h2><p>In this Ayah, Allah made it obligatory for the Muslims to fight in Jihad against the evil of the enemy who transgress against Islam. Az-Zuhri said, "Jihad is required from every person, whether he actually joins the fighting or remains behind. Whoever remains behind is required to give support, if support is warranted; to provide aid, if aid is needed; and to march forth, if he is commanded to do so. If he is not needed, then he remains behind." It is reported in the Sahih: </p><div class="text_uthmani arabic">«مَنْ مَاتَ وَلَمْ يَغْزُ وَلَمْ يُحَدِّثْ نَفْسَهُ بِالْغَزْوِ، مَاتَ مِيتَةً جَاهِلِيَّــة»</div><p>(Whoever dies but neither fought (i.e., in Allah's cause), nor sincerely considered fighting, will die a death of Jahiliyyah (pre-Islamic era of ignorance).) </p><p>On the day of Al-Fath (when he conquered Makkah), the Prophet said: </p><div class="text_uthmani arabic">«لَا هِجْرَةَ بَعْدَ الْفَتْحِ وَلكِنْ جِهَادٌ وَنِيَّةٌ، وَإِذَا اسْتُنْفِرْتُمْ فَانْفِرُوا»</div><p>(There is no Hijrah (migration from Makkah to Al-Madinah) after the victory, but only Jihad and good intention. If you were required to march forth, then march forth.) </p><p>Allah's statement: </p><div class="text_uthmani arabic">وَهُوَ كُرْهٌ لَّكُمْ</div><p>(...though you dislike it) means, `Fighting is difficult and heavy on your hearts.' Indeed, fighting is as the Ayah describes it, as it includes being killed, wounded, striving against the enemies and enduring the hardship of travel. Allah then said: </p><div class="text_uthmani arabic">وَعَسَى أَن تَكْرَهُواْ شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ</div><p>(. ..and it may be that you dislike a thing which is good for you) meaning, fighting is followed by victory, dominance over the enemy, taking over their lands, money and offspring. Allah continues: </p><div class="text_uthmani arabic">وَعَسَى أَن تُحِبُّواْ شَيْئًا وَهُوَ شَرٌّ لَّكُمْ</div><p>(...and that you like a thing which is bad for you.) </p><p>This Ayah is general in meaning. Hence, one might covet something, yet in reality it is not good or beneficial for him, such as refraining from joining the Jihad, for it might lead to the enemy taking over the land and the government. Then, Allah said: </p><div class="text_uthmani arabic">وَاللَّهُ يَعْلَمُ وَأَنتُمْ لاَ تَعْلَمُونَ</div><p>(Allah knows, but you do not know.) meaning, He has better knowledge than you of how things will turn out to be in the end, and of what benefits you in this earthly life and the Hereafter. Hence, obey Him and adhere to His commands, so that you may acquire the true guidance. </p>

Jihad is made ObligatoryIn this Ayah, Allah made it obligatory for the Muslims to fight in Jihad against the evil of the enemy who transgress against Islam. Az-Zuhri said, "Jihad is required from every person, whether he actually joins the fighting or remains behind. Whoever remains behind is required to give support, if support is warranted; to provide aid, if aid is needed; and to march forth, if he is commanded to do so. If he is not needed, then he remains behind." It is reported in the Sahih: «مَنْ مَاتَ وَلَمْ يَغْزُ وَلَمْ يُحَدِّثْ نَفْسَهُ بِالْغَزْوِ، مَاتَ مِيتَةً جَاهِلِيَّــة»(Whoever dies but neither fought (i.e., in Allah's cause), nor sincerely considered fighting, will die a death of Jahiliyyah (pre-Islamic era of ignorance).) On the day of Al-Fath (when he conquered Makkah), the Prophet said: «لَا هِجْرَةَ بَعْدَ الْفَتْحِ وَلكِنْ جِهَادٌ وَنِيَّةٌ، وَإِذَا اسْتُنْفِرْتُمْ فَانْفِرُوا»(There is no Hijrah (migration from Makkah to Al-Madinah) after the victory, but only Jihad and good intention. If you were required to march forth, then march forth.) Allah's statement: وَهُوَ كُرْهٌ لَّكُمْ(...though you dislike it) means, `Fighting is difficult and heavy on your hearts.' Indeed, fighting is as the Ayah describes it, as it includes being killed, wounded, striving against the enemies and enduring the hardship of travel. Allah then said: وَعَسَى أَن تَكْرَهُواْ شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ(. ..and it may be that you dislike a thing which is good for you) meaning, fighting is followed by victory, dominance over the enemy, taking over their lands, money and offspring. Allah continues: وَعَسَى أَن تُحِبُّواْ شَيْئًا وَهُوَ شَرٌّ لَّكُمْ(...and that you like a thing which is bad for you.) This Ayah is general in meaning. Hence, one might covet something, yet in reality it is not good or beneficial for him, such as refraining from joining the Jihad, for it might lead to the enemy taking over the land and the government. Then, Allah said: وَاللَّهُ يَعْلَمُ وَأَنتُمْ لاَ تَعْلَمُونَ(Allah knows, but you do not know.) meaning, He has better knowledge than you of how things will turn out to be in the end, and of what benefits you in this earthly life and the Hereafter. Hence, obey Him and adhere to His commands, so that you may acquire the true guidance.

They ask you of war in the holy month. Tell them: "To fight in that month is a great sin. But a greater sin in the eyes of God is to hinder people from the way of God, and not to believe in Him, and to bar access to the Holy Mosque and turn people out of its precincts; and oppression is worse than killing. They will always seek war against you till they turn you away from your faith, if they can. But those of you who turn back on their faith and die disbelieving will have wasted their deeds in this world and the next. They are inmates of Hell, and shall there abide for ever.

They ask you the decree regarding fighting in the sacred month; say (O dear Prophet Mohammed – peace and blessings be upon him), “Fighting in it is a great sin; and to prevent from the way of Allah, and not to believe in Him and to prevent (people) from the Sacred Mosque and to expel its residents – these are greater sins before Allah"; and the turmoil they cause is worse than killing; and they will keep fighting you till they turn you away from your religion, if they can; and whoever among you turns renegade and dies as a disbeliever, then their deeds are wasted in this world and in the Hereafter; and they are the people of hell; they will remain in it forever.

They will question thee concerning the holy month, and fighting in it. Say: 'Fighting in it is a heinous thing, but to bar from God's way, and disbelief in Him, and the Holy Mosque, and to expel its people from it -- that is more heinous in God's sight; and persecution is more heinous than slaying.' They will not cease to fight with you, till they turn you from your religion, if they are able; and whosoever of you turns from his religion, and dies disbelieving -- their works have failed in this world and the next; those are the inhabitants of the Fire; therein they shall dwell forever.

They will ask thee about fighting in the sacred month. Say: "Fighting in it is an awesome thing (grave transgression); but turning men away from the path of God and denying Him, and [turning them away from] the Inviolable House of Worship and expelling its people there from - [all this] is yet more awesome (greater transgression) in the sight of God, since oppression is more awesome (greater transgression) than killing." [Your enemies] will not cease to fight against you till they have turned you away from your faith, if they can. But if any of you should turn away from his faith and die as a denier of the truth - these it is whose works will go for nought in this world and in the life to come; and these it is who are destined for the fire, therein to abide.

They ask thee of the sacred month, of fighting therein. Say thou; fighting therein is grievous; and hindering people from the way of Allah and unbelief in Him and in the sanctity of the Sacred Mosque and driving out its dwellers therefrom are more grievous with Allah, and such temptation is far more grievous than that slaughter. And they will not cease fighting you so that they might make you apostatize from your religion, if they can. And whosoever of you apostatizeth from his faith and dieth an Infidel, then these it is whose works shall be of none effect in this world and the Hereafter, and they shall be the fellows of the Fire; therein they shall be abiders.

They ask you concerning fighting in the Sacred Months (i.e. 1st, 7th, 11th and 12th months of the Islamic calendar). Say, "Fighting therein is a great (transgression) but a greater (transgression) with Allah is to prevent mankind from following the Way of Allah, to disbelieve in Him, to prevent access to Al-Masjid-al-Haram (at Makkah), and to drive out its inhabitants, and Al-Fitnah is worse than killing. And they will never cease fighting you until they turn you back from your religion (Islamic Monotheism) if they can. And whosoever of you turns back from his religion and dies as a disbeliever, then his deeds will be lost in this life and in the Hereafter, and they will be the dwellers of the Fire. They will abide therein forever.

They ask you about fighting during the Holy Month. Say, “Fighting during it is deplorable; but to bar others from God’s path, and to disbelieve in Him, and to prevent access to the Holy Mosque, and to expel its people from it, are more deplorable with God. And persecution is more serious than killing. They will not cease to fight you until they turn you back from your religion, if they can. Whoever among you turns back from his religion, and dies a disbeliever—those are they whose works will come to nothing, in this life, and in the Hereafter. Those are the inmates of the Fire, abiding in it forever.

They ask you (O Muhammad) concerning warfare in the prohibited month. Say, "Fighting is a heinous offence in this month, but in the sight of Allah it is far worse to hinder people from the Way of Allah and to deny Him and to prevent His worshippers from visiting the Masjidal-Haram, and to expel the dwellers of the sacred place from it; and persecution is far worse than bloodshed. As for them, they will go on fighting with you till they succeed in turning you away from your Faith, if they can. But (note it well that) whosoever renounces his Faith and dies a renegade, all his works shall be fruitless both in this world and in the Hereafter. All such people deserve the Fire and shall abide in Hell for ever.

They ask you concerning fighting in the Sacred Months. Say, "Fighting therein is a great (transgression) but a greater (transgression) with Allah is to prevent mankind from following the way of Allah, to disbelieve in Him, to prevent access to Al-Masjid Al-Haram (at Makkah), and to drive out its inhabitants, and Al-Fitnah is worse than killing." And they will never cease fighting you until they turn you back from your religion (Islamic Monotheism) if they can. And whosoever of you turns back from his religion and dies as a disbeliever, then his deeds will be lost in this life and in the Hereafter, and they will be the dwellers of the Fire. They will abide therein forever.

They question thee (O Muhammad) with regard to warfare in the sacred month. Say: Warfare therein is a great (transgression), but to turn (men) from the way of Allah, and to disbelieve in Him and in the Inviolable Place of Worship, and to expel His people thence, is a greater with Allah; for persecution is worse than killing. And they will not cease from fighting against you till they have made you renegades from your religion, if they can. And whoso becometh a renegade and dieth in his disbelief: such are they whose works have fallen both in the world and the Hereafter. Such are rightful owners of the Fire: they will abide therein.

They ask you concerning warfare in the holy month. Say, ‘It is an outrageous thing to fight in it, but to keep [people] from Allah’s way, and to be unfaithful to Him, and [to keep people from] the Holy Mosque, and to expel its people from it are more outrageous with Allah. And persecution is graver than killing. They will not cease fighting you until they turn you away from your religion, if they can. And whoever of you turns away from his religion and dies faithless—they are the ones whose works have failed in this world and the Hereafter. They shall be the inmates of the Fire, and they shall remain in it [forever].

They ask you about the Sacred Month and fighting in it. Say: 'To fight in this month is a grave (offense); but to bar others from the Path of Allah, and disbelief in Him, and the Holy Mosque, and to expel its inhabitants from it is greater with Allah. Dissension is greater than killing' They will not cease to fight against you until they force you to renounce your religion, if they are able. But whosoever of you recants from his religion and dies an unbeliever, their works shall be annulled in this world and in the Everlasting Life, and those shall be the companions of Hell, and there they shall live for ever.

They ask you about the sacred month - about fighting therein. Say, "Fighting therein is great [sin], but averting [people] from the way of Allah and disbelief in Him and [preventing access to] al-Masjid al-Haram and the expulsion of its people therefrom are greater [evil] in the sight of Allah. And fitnah is greater than killing." And they will continue to fight you until they turn you back from your religion if they are able. And whoever of you reverts from his religion [to disbelief] and dies while he is a disbeliever - for those, their deeds have become worthless in this world and the Hereafter, and those are the companions of the Fire, they will abide therein eternally.

(Muhammad), they ask you about fighting in the sacred month. Tell them that it is a great sin. However, creating an obstacle in the way of God, disbelief in Him and the Sacred Mosque, and driving away the neighbors of the Sacred Mosque is an even greater sin in the sight of God: Disbelief in God is worse than committing murder. (The pagans) still try to fight you to make you give up your religion. The deeds in this life of those of you who give up their religion and who die disbelievers will be made void and in the life hereafter. These people will be the dwellers of Hell wherein they will remain forever.

They ask you concerning the sacred month about fighting in it. Say: Fighting in it is a grave matter, and hindering (men) from Allah's way and denying Him, and (hindering men from) the Sacred Mosque and turning its people out of it, are still graver with Allah, and persecution is graver than slaughter; and they will not cease fighting with you until they turn you back from your religion, if they can; and whoever of you turns back from his religion, then he dies while an unbeliever-- these it is whose works shall go for nothing in this world and the hereafter, and they are the inmates of the fire; therein they shall abide.

Yasaloonaka AAani a<b>l</b>shshahri al<u>h</u>ar<u>a</u>mi qit<u>a</u>lin feehi qul qit<u>a</u>lun feehi kabeerun wa<u>s</u>addun AAan sabeeli All<u>a</u>hi wakufrun bihi wa<b>a</b>lmasjidi al<u>h</u>ar<u>a</u>mi waikhr<u>a</u>ju ahlihi minhu akbaru AAinda All<u>a</u>hi wa<b>a</b>lfitnatu akbaru mina alqatli wal<u>a</u> yaz<u>a</u>loona yuq<u>a</u>tiloonakum <u>h</u>att<u>a</u> yaruddookum AAan deenikum ini ista<u>ta</u>AAoo waman yartadid minkum AAan deenihi fayamut wahuwa k<u>a</u>firun faol<u>a</u>ika <u>h</u>abi<u>t</u>at aAAm<u>a</u>luhum fee a<b>l</b>dduny<u>a</u> wa<b>a</b>l<u>a</u>khirati waol<u>a</u>ika a<u>s</u><u>ha</u>bu a<b>l</b>nn<u>a</u>ri hum feeh<u>a</u> kh<u>a</u>lidoon<b>a</b>

They ask you about fighting in the sacred month. Say, "To fight [in a sacred month] is a grave matter; but barring people from the path of God, to deny Him, and expelling people from the Sacred Mosque are far graver in His sight; and persecution is worse than killing." They will not stop fighting you until they make you renounce your faith, if they can. Whoever of you turns back from his faith and dies as a denier of the truth will have his deeds come to nothing in this world and the Hereafter, and he will be an inhabitant of the Fire, to abide therein forever.

They ask thee concerning fighting in the Prohibited Month. Say: "Fighting therein is a grave (offence); but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its members." Tumult and oppression are worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if they can. And if any of you Turn back from their faith and die in unbelief, their works will bear no fruit in this life and in the Hereafter; they will be companions of the Fire and will abide therein.

يَسْـَٔلُونَكَ عَنِ ٱلشَّهْرِ ٱلْحَرَامِ قِتَالٍ فِيهِ قُلْ قِتَالٌ فِيهِ كَبِيرٌ وَصَدٌّ عَن سَبِيلِ ٱللَّهِ وَكُفْرٌۢ بِهِۦ وَٱلْمَسْجِدِ ٱلْحَرَامِ وَإِخْرَاجُ أَهْلِهِۦ مِنْهُ أَكْبَرُ عِندَ ٱللَّهِ وَٱلْفِتْنَةُ أَكْبَرُ مِنَ ٱلْقَتْلِ وَلَا يَزَالُونَ يُقَٰتِلُونَكُمْ حَتَّىٰ يَرُدُّوكُمْ عَن دِينِكُمْ إِنِ ٱسْتَطَٰعُوا۟ وَمَن يَرْتَدِدْ مِنكُمْ عَن دِينِهِۦ فَيَمُتْ وَهُوَ كَافِرٌ فَأُو۟لَٰٓئِكَ حَبِطَتْ أَعْمَٰلُهُمْ فِى ٱلدُّنْيَا وَٱلْءَاخِرَةِ وَأُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ هُمْ فِيهَا خَٰلِدُونَ

The people ask you, O Prophet, about the law regarding fighting in the sacred months of Dhū Al-Qa‘dah, Dhū Al-Ḥijjah, Muḥarram and Rajab. Say to them: Fighting in these months is a serious offence in the sight of Allah and is detested, just as the idolaters’ preventing from the path of Allah is also disapproved. Blocking the believers’ access to the Sacred Mosque and removing the people of the Sacred Mosque from it is worse than fighting in a sacred month in the sight of Allah. Their idolatry is worse than killing. The idolaters will continue their oppression by fighting you until they turn you away from your path of truth towards their false path, if they are able to. If anyone turns back from the path of Allah and dies disbelieving in Allah, his good actions shall be reduced to nothing and in the Afterlife he will end up in the fire of Hell, where he will live eternally.

The people ask you, O Prophet, about the law regarding fighting in the sacred months of Dhū Al-Qa‘dah, Dhū Al-Ḥijjah, Muḥarram and Rajab. Say to them: Fighting in these months is a serious offence in the sight of Allah and is detested, just as the idolaters’ preventing from the path of Allah is also disapproved. Blocking the believers’ access to the Sacred Mosque and removing the people of the Sacred Mosque from it is worse than fighting in a sacred month in the sight of Allah. Their idolatry is worse than killing. The idolaters will continue their oppression by fighting you until they turn you away from your path of truth towards their false path, if they are able to. If anyone turns back from the path of Allah and dies disbelieving in Allah, his good actions shall be reduced to nothing and in the Afterlife he will end up in the fire of Hell, where he will live eternally.

<p>The injunction relating to fighting in the 'sacred' months:</p><p>The second of the three verses under comment here proves that fighting is forbidden in Rajab, Dhul-Qa'dah, Dhul-Hijjah and Muharram, the four 'sacred' months. In the same way, there are several verses of the Holy Qur'an where fighting has been very clearly forbid-den during the sacred months, for instance:' ذَٰلِكَ الدِّينُ الْقَيِّمُ ۚ فَلَا تَظْلِمُوا فِيهِنَّ أَنفُسَكُمْ :'Four of them are sacred. That is the right religion' (9:36). Then there is the saying of the Holy Prophet ﷺ in the famous address of the Last Hajj: نھا اربعہ حُرم ثلات متوالیات و رجب مضر 'Four (months) from among them are sacred, out of which three are consecutive and the (fourth) is Rajab of Mudar'. These Qur'anic verses and hadith narrations prove that fighting is haram حرام prohibited in the four months mentioned and this forbiddance is good for ever.</p><p>In this connection, ` Ata ibn Abi Rabah, a leading early exponent of Qur'anic exegesis declared on oath that this injunction is there to stay forever. Several others among the respected Successors (Tabi'in) regard this injunction as provenly un-abrogated, but in accordance with the ruling of the majority of Muslim jurists as stated by al-Jassas, this injunction is one of the abrogated ones as maintained by a consensus of jurists and fighting is no more forbidden in any month.</p><p>Now comes the question as to which verse of the Holy Qur'an abrogates this injunction. Jurists have taken different positions in this respect. Some say the verse وَقَاتِلُوا الْمُشْرِ‌كِينَ كَافَّةً :'And fight the disbelievers, all of them' (9:36) abrogates it. Many others regard the verse فَاقْتُلُوا الْمُشْرِ‌كِينَ حَيْثُ وَجَدتُّمُوهُمْ :'Slay the disbelievers wherever you find them' (9:5) as its abrogator. They have taken the word: حَيْثُ here in the sense of 'anytime' meaning thereby that the disbelievers should be killed in whatever month or time they are found. Some have said that the abrogator of this injunction is the very conduct of the Holy Prophet ﷺ since he himself besieged the city of Ta'if during the 'sacred months' and it was during the 'sacred months' that he sent the noble Companion ` Amir al-Ash'ari ؓ on the military expedition of Awtas اوطاس . On these grounds, Jurists in general, regard this injunction as abrogated, al-Jassas calls it وھو قول فقھاء الأنصار : 'This is what the majority of the jurists says'.</p><p>Ruh al-Ma` ani, under comments on this verse, and al-Baydawi, under the explanation of the first section of Surah al-Bara'ah have reported a consensus of the community on the abrogation of the forbiddance of fighting during the 'sacred months' (Bayan al-Qur'an).</p><p>However, al-Tafsir al-Mazhari answers all these arguments by saying that the sanctity of the 'sacred months' is clearly present in the verse known as Ayah al-sayf or the Verse of the Sword, that is :</p><p>إِنَّ عِدَّةَ الشُّهُورِ‌ عِندَ اللَّـهِ اثْنَا عَشَرَ‌ شَهْرً‌ا فِي كِتَابِ اللَّـهِ يَوْمَ خَلَقَ السَّمَاوَاتِ وَالْأَرْ‌ضَ مِنْهَا أَرْ‌بَعَةٌ حُرُ‌مٌ'</p><p>The number of months, with God, is twelve (mentioned) in the book of Allah, the day that he created the heavens and the earth; four of them are sacred' (9:36).</p><p>Of the verse relating to fighting, this verse was the last one to be revealed and the Address of the Last Hajj which was delivered only 80 days before the Holy Prophet ﷺ passed away clearly indicates the sanctity of the 'sacred months'. For this reason, the verses quoted cannot be regarded as abrogative of this injunction. Moreover, the siege of Ta'if did not take place in the month of Dhul-Qa'dah. It was in Shawwal, therefore, this too cannot be regarded as its abrogator. But, it can certainly be conceded that the absolute forbiddance of fighting in the 'sacred months' which seems to reflect from the verse referred to holds an exception whereby it would become permissible for Muslims to defend themselves, or counter attack the aggressor if disbelievers themselves start the fighting during these months. This much, then, can be termed as abrogated, which finds a clarification in the verse الشَّهْرُ‌ الْحَرَ‌امُ بِالشَّهْرِ‌ الْحَرَ‌امِ : The holy month for the holy month' (2:194).</p><p>The gist of the discussion is that initiating a fight during these months is forbidden forever, but in the event that disbelievers mount an attack on Muslims, then Muslims are permitted to fight back in their defence. A1-Jassas has reported the narration of the blessed Companion Jabir ibn ` Abdullah ؓ who said that the Holy Prophet ﷺ did not fight in any of the 'sacred months' until such time that the initial fighting was started by the disbelievers.</p><p>The evil consequences of Apostasy</p><p>Towards the end of the verse (217), it has been said that the act of turning into an apostate after having become a Muslim shall be dealt with under the injunction: حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالْآخِرَ‌ةِ that is, they shall be those whose deeds have gone waste in this world and in the Hereafter.</p><p>Here are some injunctions relating to the apostates:</p><p>1. Some examples of 'deeds going waste in this world' are that the wife of an apostate goes out of the bond of marriage; if a relative of an apostate dies as Muslim, he gets no share in the inheritance; all obligations such as prayers and fasting fulfilled in one's state of Islam are reduced to nothing; for such a person funeral prayers are not offered and he or she is not buried in the graveyard meant for Muslims. 'Deeds going waste in the Hereafter' means that one gets no reward for acts of worship and enters the Hell to stay there forever.</p><p>2. Should an apostate become a Muslim once again, at least this much is certain that he could hope to salvage himself away from Hell in the Hereafter, while during the remaining tenure of his life in the mortal world, the injunctions of Islam will be operative for him. But, there is a difference of opinion among jurists about what would happen to a person who has already done his Hajj - would it be obligatory on him, given the capability, to do it all over again, or would it not? Similarly, in the Hereafter, would the reward for his previous religious performances, such as prayers and fasting, revert back to him, or would they not? Imam Abu Hanifah (رح) says that it is obligatory on him to do his Hajj again and he does not subscribe to the opinion that he will be rewarded for his previous prayers and fasting while Imam Shafi` I شافعی (رح) differs on both issues.</p><p>3. For one who is basically a disbeliever, the position is that the reward for his good deeds in a state of disbelief is held in abeyance. If there comes the time when he embraces Islam, he gets a matching reward for all such deeds, but in the event that he dies an infidel, everything goes waste. The Hadith statement: اسلمت علی ما اسلفت من خیر : 'You have embraced Islam with all the good deeds which you have performed earlier' means just this.</p><p>4. In short, the fate of an apostate is worse than that of an original disbeliever. This is why Jizyah جزیہ can be accepted from an original disbeliever while a male apostate who does not return to Islam is killed. If the apostate is a woman, she is imprisoned for life. The reason is that their conduct insults Islam and the insult of such a binding authority deserves no less a punishment.</p>

The injunction relating to fighting in the 'sacred' months:The second of the three verses under comment here proves that fighting is forbidden in Rajab, Dhul-Qa'dah, Dhul-Hijjah and Muharram, the four 'sacred' months. In the same way, there are several verses of the Holy Qur'an where fighting has been very clearly forbid-den during the sacred months, for instance:' ذَٰلِكَ الدِّينُ الْقَيِّمُ ۚ فَلَا تَظْلِمُوا فِيهِنَّ أَنفُسَكُمْ :'Four of them are sacred. That is the right religion' (9:36). Then there is the saying of the Holy Prophet ﷺ in the famous address of the Last Hajj: نھا اربعہ حُرم ثلات متوالیات و رجب مضر 'Four (months) from among them are sacred, out of which three are consecutive and the (fourth) is Rajab of Mudar'. These Qur'anic verses and hadith narrations prove that fighting is haram حرام prohibited in the four months mentioned and this forbiddance is good for ever.In this connection, ` Ata ibn Abi Rabah, a leading early exponent of Qur'anic exegesis declared on oath that this injunction is there to stay forever. Several others among the respected Successors (Tabi'in) regard this injunction as provenly un-abrogated, but in accordance with the ruling of the majority of Muslim jurists as stated by al-Jassas, this injunction is one of the abrogated ones as maintained by a consensus of jurists and fighting is no more forbidden in any month.Now comes the question as to which verse of the Holy Qur'an abrogates this injunction. Jurists have taken different positions in this respect. Some say the verse وَقَاتِلُوا الْمُشْرِ‌كِينَ كَافَّةً :'And fight the disbelievers, all of them' (9:36) abrogates it. Many others regard the verse فَاقْتُلُوا الْمُشْرِ‌كِينَ حَيْثُ وَجَدتُّمُوهُمْ :'Slay the disbelievers wherever you find them' (9:5) as its abrogator. They have taken the word: حَيْثُ here in the sense of 'anytime' meaning thereby that the disbelievers should be killed in whatever month or time they are found. Some have said that the abrogator of this injunction is the very conduct of the Holy Prophet ﷺ since he himself besieged the city of Ta'if during the 'sacred months' and it was during the 'sacred months' that he sent the noble Companion ` Amir al-Ash'ari ؓ on the military expedition of Awtas اوطاس . On these grounds, Jurists in general, regard this injunction as abrogated, al-Jassas calls it وھو قول فقھاء الأنصار : 'This is what the majority of the jurists says'.Ruh al-Ma` ani, under comments on this verse, and al-Baydawi, under the explanation of the first section of Surah al-Bara'ah have reported a consensus of the community on the abrogation of the forbiddance of fighting during the 'sacred months' (Bayan al-Qur'an).However, al-Tafsir al-Mazhari answers all these arguments by saying that the sanctity of the 'sacred months' is clearly present in the verse known as Ayah al-sayf or the Verse of the Sword, that is :إِنَّ عِدَّةَ الشُّهُورِ‌ عِندَ اللَّـهِ اثْنَا عَشَرَ‌ شَهْرً‌ا فِي كِتَابِ اللَّـهِ يَوْمَ خَلَقَ السَّمَاوَاتِ وَالْأَرْ‌ضَ مِنْهَا أَرْ‌بَعَةٌ حُرُ‌مٌ'The number of months, with God, is twelve (mentioned) in the book of Allah, the day that he created the heavens and the earth; four of them are sacred' (9:36).Of the verse relating to fighting, this verse was the last one to be revealed and the Address of the Last Hajj which was delivered only 80 days before the Holy Prophet ﷺ passed away clearly indicates the sanctity of the 'sacred months'. For this reason, the verses quoted cannot be regarded as abrogative of this injunction. Moreover, the siege of Ta'if did not take place in the month of Dhul-Qa'dah. It was in Shawwal, therefore, this too cannot be regarded as its abrogator. But, it can certainly be conceded that the absolute forbiddance of fighting in the 'sacred months' which seems to reflect from the verse referred to holds an exception whereby it would become permissible for Muslims to defend themselves, or counter attack the aggressor if disbelievers themselves start the fighting during these months. This much, then, can be termed as abrogated, which finds a clarification in the verse الشَّهْرُ‌ الْحَرَ‌امُ بِالشَّهْرِ‌ الْحَرَ‌امِ : The holy month for the holy month' (2:194).The gist of the discussion is that initiating a fight during these months is forbidden forever, but in the event that disbelievers mount an attack on Muslims, then Muslims are permitted to fight back in their defence. A1-Jassas has reported the narration of the blessed Companion Jabir ibn ` Abdullah ؓ who said that the Holy Prophet ﷺ did not fight in any of the 'sacred months' until such time that the initial fighting was started by the disbelievers.The evil consequences of ApostasyTowards the end of the verse (217), it has been said that the act of turning into an apostate after having become a Muslim shall be dealt with under the injunction: حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالْآخِرَ‌ةِ that is, they shall be those whose deeds have gone waste in this world and in the Hereafter.Here are some injunctions relating to the apostates:1. Some examples of 'deeds going waste in this world' are that the wife of an apostate goes out of the bond of marriage; if a relative of an apostate dies as Muslim, he gets no share in the inheritance; all obligations such as prayers and fasting fulfilled in one's state of Islam are reduced to nothing; for such a person funeral prayers are not offered and he or she is not buried in the graveyard meant for Muslims. 'Deeds going waste in the Hereafter' means that one gets no reward for acts of worship and enters the Hell to stay there forever.2. Should an apostate become a Muslim once again, at least this much is certain that he could hope to salvage himself away from Hell in the Hereafter, while during the remaining tenure of his life in the mortal world, the injunctions of Islam will be operative for him. But, there is a difference of opinion among jurists about what would happen to a person who has already done his Hajj - would it be obligatory on him, given the capability, to do it all over again, or would it not? Similarly, in the Hereafter, would the reward for his previous religious performances, such as prayers and fasting, revert back to him, or would they not? Imam Abu Hanifah (رح) says that it is obligatory on him to do his Hajj again and he does not subscribe to the opinion that he will be rewarded for his previous prayers and fasting while Imam Shafi` I شافعی (رح) differs on both issues.3. For one who is basically a disbeliever, the position is that the reward for his good deeds in a state of disbelief is held in abeyance. If there comes the time when he embraces Islam, he gets a matching reward for all such deeds, but in the event that he dies an infidel, everything goes waste. The Hadith statement: اسلمت علی ما اسلفت من خیر : 'You have embraced Islam with all the good deeds which you have performed earlier' means just this.4. In short, the fate of an apostate is worse than that of an original disbeliever. This is why Jizyah جزیہ can be accepted from an original disbeliever while a male apostate who does not return to Islam is killed. If the apostate is a woman, she is imprisoned for life. The reason is that their conduct insults Islam and the insult of such a binding authority deserves no less a punishment.

<h2 class="title">The Nakhlah Military Maneuvers, and the Ruling on Fighting during the Sacred Months</h2><p>Ibn Abu Hatim reported that Jundub bin `Abdullah said: Allah's Messenger assembled a group of men under the command of Abu `Ubaydah bin Jarrah. When he was about to march, he started crying for the thought of missing Allah's Messenger . Consequently, the Messenger relieved Abu `Ubaydah from command, appointed `Abdullah bin Jahsh instead, gave him some written instructions and commanded him not to read the instructions until he reached such and such area. He also said to `Abdullah: </p><div class="text_uthmani arabic">«لَا تُكْرِهَنَّ أَحَدًا عَلَى السَّيْرِ مَعَكَ مِنْ أَصْحَابِك».</div><p>(Do not compel any of your men to continue marching with you thereafter.) </p><p>When `Abdullah read the instructions, he recited Istirja` saying, `Truly! to Allah we belong and truly, to Him we shall return'; and refer to (2:156) and said, "I hear and obey Allah and His Messenger." He then told his companions the story and read the instructions to them, and two men went back while the rest remained. Soon after, they found Ibn Hadrami (one of the disbelievers of Quraysh) and killed him not knowing that that day was in Rajab or Jumadi (where Rajab is the Sacred Month). The polytheists said to the Muslims, "You have committed murder in the Sacred Month." Allah then revealed: </p><div class="text_uthmani arabic">يَسْـَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ قُلْ قِتَالٌ فِيهِ كَبِيرٌ</div><p>(They ask you concerning fighting in the Sacred Months. Say, "Fighting therein is a great (transgression)...") </p><p>Abdul-Malik bin Hisham, who compiled the Sirah (life story of the Prophet ), related that Ziyad bin `Abdullah Bakka'i said that Muhammad bin Ishaq bin Yasar Al-Madani wrote in his book on the Sirah, "Allah's Messenger sent `Abdullah bin Jahsh bin Riyab Al-Asadi in Rajab, after he (the Prophet ) came back from the first battle of Badr. The Prophet sent eight people with him, all from among the Muhajirun and none from the Ansar. He also gave him some written instructions and ordered him not to read them until he marched for two days. `Abdullah should then read the instructions and march to implement them, but should not force any of those who were with him to accompany him. </p><p>The companions of `Abdullah bin Jahsh were all from the Muhajirun, from the tribe of Banu `Abd Shams bin `Abd Manaf, there was Abu Hudhayfah bin `Utbah bin Rabi`ah bin `Abd Shams bin `Abd Manaf. From their allies, there was `Abdullah bin Jahsh, who was the commander of the army unit, and `Ukkashah bin Mihsan from the tribe of Banu Asad bin Khuzaymah. From the tribe of Banu Nawfal bin `Abd Manaf, there was `Utbah bin Ghazwan bin Jabir, one of their allies. From the tribe of Banu Zuhrah bin Kilab, there was Sa`d bin Abu Waqqas. From Banu Ka`b, there were their allies: `Adi bin `Amr bin Ar-Rabi`ah not from the tribe of Ibn Wa'il; Waqid bin `Abdullah bin `Abd Manaf bin `Arin bin Tha`labah bin Yarbu` from Banu Tamim; and Khalid bin Bukair from the tribe of Banu Sa`d bin Layth, Suhayl bin Bayda' from Banu Al-Harith bin Fihr was also among them. When `Abdullah bin Jahsh marched for two days, he opened and read the (Prophet's) instructions, "When you read these instructions, march until you set camp at Nakhlah between Makkah and At-Ta'if. There, watch the movements of the caravan of Quraysh and collect news about them for us." When `Abdullah bin Jahsh read the document, he said, "I hear and obey." He then said to his companions, "Allah's Messenger has commanded me to march forth to Nakhlah to watch the movements of the caravan of Quraysh and to inform him about their news. He has prohibited me from forcing any of you (to go with me). So, those who seek martyrdom, they should march with me. Those who dislike the idea of martyrdom, let them turn back. Surely, I will implement the command of Allah's Messenger ." He and his companions continued without any of them turning back. </p><p>`Abdullah entered the Hijaz area (western Arabia) until he reached an area called Buhran, close to Furu`. There, Sa`d bin Abu Waqqas and `Utbah bin Ghazwan lost the camel that they were riding in turns, and they went back to search for it while `Abdullah bin Jahsh and the rest of his companions continued until they reached Nakhlah. Then, a caravan belonging to the Quraysh passed by carrying raisins, food stuff and some trade items for the Quraysh. `Amr bin Hadrami, whose name was `Abdullah bin `Abbad, was in the caravan, as well as `Uthman bin `Abdullah bin Al-Mughirah and his brother Nawfal bin `Abdullah from the tribe of Makhzum, and Al-Hakam bin Kaysan, a freed slave of Hisham bin Al-Mughirah. When they saw the Companions they were frightened, but when they saw `Ukkashah bin Mihsan their fears subsided, since his head was shaved. They said, "These people seek the `Umrah, so there is no need to fear them." </p><p>The Companions conferred among themselves. That day was the last day in the (sacred) month of Rajab. They said to each other, "By Allah! If you let them pass, they will soon enter the Sacred Area and take refuge in it from you. If you kill them, you will kill them during the Sacred Month." They at first hesitated and did not like to attack them. They then began encouraging themselves and decided to kill whomever they could among the disbelievers and to confiscate whatever they had. Hence, Waqid bin `Abdullah At-Tamimi shot an arrow at `Amr bin Al-Hadrami and killed him. `Uthman bin `Abdullah and Al-Hakam bin Kaysan gave themselves up, while Nawfal bin `Abdullah was able to outrun them in flight. Later on, `Abdullah bin Jahsh and his companions went back to Allah's Messenger in Al-Madinah with the caravan and the two prisoners. dIbn Ishaq went on: I was told that some members of the family of `Abdullah bin Jahsh said that `Abdullah said to his companions: "Allah's Messenger will have one-fifth of what we have confiscated." This occurred before Allah required one-fifth for His Messenger from the war booty. So, `Abdullah designated one-fifth of the caravan for Allah's Messenger and divided the rest among his companions. Ibn Ishaq also stated that at first, when the Sariyah came back to Allah's Messenger , he said to them: </p><div class="text_uthmani arabic">«مَا أَمَرْتُكُمْ بِقِتَالٍ فِي الشَّهْرِ الْحَرَام»</div><p>(I have not commanded you to conduct warfare during the Sacred Month. ) </p><p>He left the caravan and the two prisoners alone and did not take any share of the war booty. </p><p>When Allah's Messenger did that, the soldiers from the attack were concerned and felt that they were destroyed, and their Muslim brethren criticized them for what they did. The Quraysh said that Muhammad and his Companions violated the sanctity of the Sacred Month and shed blood, confiscated property and took prisoners during it. Those who refuted them among the Muslims who remained in Makkah replied that the Muslims had done that during the month of Sha`ban (which is not a sacred month). Meanwhile, the Jews were pleased about what happened to Allah's Messenger . They said, ` Amr bin Hadrami was killed by Waqid bin `Abdullah: `Amr, means the war has started, Hadrami means the war has come, as for Waqid (bin `Abdullah): the war has raged (using some of the literal meanings of these names to support their fortune-telling!)." But, Allah made all that turn against them. </p><p>The people continued talking about this matter, then Allah revealed to His Messenger : </p><div class="text_uthmani arabic">يَسْـَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ قُلْ قِتَالٌ فِيهِ كَبِيرٌ وَصَدٌّ عَن سَبِيلِ اللَّهِ وَكُفْرٌ بِهِ وَالْمَسْجِدِ الْحَرَامِ وَإِخْرَاجُ أَهْلِهِ مِنْهُ أَكْبَرُ عِندَ اللَّهِ وَالْفِتْنَةُ أَكْبَرُ مِنَ الْقَتْلِ</div><p>(They ask you concerning fighting in the Sacred Months. Say, "Fighting therein is a great (transgression) but a greater (transgression) with Allah is to prevent mankind from following the way of Allah, to disbelieve in Him, to prevent access to Al-Masjid Al-Haram (at Makkah), and to drive out its inhabitants, and Al-Fitnah is worse than killing.) </p><p>This Ayah means, `If you had killed during the Sacred Month, they (disbelievers of Quraysh) have hindered you from the path of Allah and disbelieved in it. They also prevented you from entering the Sacred Mosque, and expelled you from it, while you are its people, </p><div class="text_uthmani arabic">أَكْبَرُ عِندَ اللَّهِ</div><p>(...a greater (transgression) with Allah) than killing whom you killed among them. Also: </p><div class="text_uthmani arabic">وَالْفِتْنَةُ أَكْبَرُ مِنَ الْقَتْلِ</div><p>(...and Al-Fitnah is worse than killing.) means, trying to force the Muslims to revert from their religion and re-embrace Kufr after they had believed, is worse with Allah than killing.' Allah said: </p><div class="text_uthmani arabic">وَلاَ يَزَالُونَ يُقَـتِلُونَكُمْ حَتَّى يَرُدُّوكُمْ عَن دِينِكُمْ إِنِ اسْتَطَاعُواْ</div><p>(And they will never cease fighting you until they turn you back from your religion (Islamic Monotheism) if they can.) </p><p>So, they will go on fighting you with unrelenting viciousness. </p><p>Ibn Ishaq went on: When the Qur'an touched this subject and Allah brought relief to the Muslims instead of the sadness that had befallen them, Allah's Messenger took possession of the caravan and the two prisoners. The Quraysh offered to ransom the two prisoners, `Uthman bin `Abdullah and Hakam bin Kaysan. Allah's Messenger said: </p><div class="text_uthmani arabic">«لَا نَفْدِيكُمُوهُمَا حَتَّى يَقْدَمَ صَاحِبَانَا»</div><p>(We will not accept your ransom until our two companions return safely. ) meaning Sa`d bin Abu Waqqas and `Utbah bin Ghazwan, "For we fear for their safety with you. If you kill them, we will kill your people." Later on, Sa`d and `Utbah returned safely and Allah's Messenger accepted the Quraysh's ransom for their prisoners. As for Al-Hakam bin Kaysan, he became Muslim and his Islam strengthened. He remained with Allah's Messenger until he was martyred during the incident at Bir Ma`unah (when the Prophet sent seventy Companions to Najd to teach them Islam, but Banu Sulaim killed them all except two). As for `Uthman bin `Abdullah, he went back to Makkah and died there as a disbeliever. </p><p>Ibn Ishaq went on: When `Abdullah bin Jahsh and his companions were relieved from their depressing thoughts after the Qur'an was revealed about this subject, they sought the reward of the fighters (in Allah's way). They said, "O Messenger of Allah! We wish that this incident be considered a battle for us, so that we gain the rewards of the Mujahidin." Then, Allah revealed: </p><div class="text_uthmani arabic">إِنَّ الَّذِينَ ءَامَنُواْ وَالَّذِينَ هَاجَرُواْ وَجَـهَدُواْ فِي سَبِيلِ اللَّهِ أُوْلـئِكَ يَرْجُونَ رَحْمَةَ اللَّهِ وَاللَّهُ غَفُورٌ رَّحِيمٌ </div><p>(Verily, those who have believed, and those who have emigrated (for Allah's religion) and have striven hard in the way of Allah, all these hope for Allah's mercy. And Allah is Oft-Forgiving, Most Merciful.) </p><p>Hence, Allah has greatly elevated their hopes of gaining what they had wished for. </p>

The Nakhlah Military Maneuvers, and the Ruling on Fighting during the Sacred MonthsIbn Abu Hatim reported that Jundub bin `Abdullah said: Allah's Messenger assembled a group of men under the command of Abu `Ubaydah bin Jarrah. When he was about to march, he started crying for the thought of missing Allah's Messenger . Consequently, the Messenger relieved Abu `Ubaydah from command, appointed `Abdullah bin Jahsh instead, gave him some written instructions and commanded him not to read the instructions until he reached such and such area. He also said to `Abdullah: «لَا تُكْرِهَنَّ أَحَدًا عَلَى السَّيْرِ مَعَكَ مِنْ أَصْحَابِك».(Do not compel any of your men to continue marching with you thereafter.) When `Abdullah read the instructions, he recited Istirja` saying, `Truly! to Allah we belong and truly, to Him we shall return'; and refer to (2:156) and said, "I hear and obey Allah and His Messenger." He then told his companions the story and read the instructions to them, and two men went back while the rest remained. Soon after, they found Ibn Hadrami (one of the disbelievers of Quraysh) and killed him not knowing that that day was in Rajab or Jumadi (where Rajab is the Sacred Month). The polytheists said to the Muslims, "You have committed murder in the Sacred Month." Allah then revealed: يَسْـَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ قُلْ قِتَالٌ فِيهِ كَبِيرٌ(They ask you concerning fighting in the Sacred Months. Say, "Fighting therein is a great (transgression)...") Abdul-Malik bin Hisham, who compiled the Sirah (life story of the Prophet ), related that Ziyad bin `Abdullah Bakka'i said that Muhammad bin Ishaq bin Yasar Al-Madani wrote in his book on the Sirah, "Allah's Messenger sent `Abdullah bin Jahsh bin Riyab Al-Asadi in Rajab, after he (the Prophet ) came back from the first battle of Badr. The Prophet sent eight people with him, all from among the Muhajirun and none from the Ansar. He also gave him some written instructions and ordered him not to read them until he marched for two days. `Abdullah should then read the instructions and march to implement them, but should not force any of those who were with him to accompany him. The companions of `Abdullah bin Jahsh were all from the Muhajirun, from the tribe of Banu `Abd Shams bin `Abd Manaf, there was Abu Hudhayfah bin `Utbah bin Rabi`ah bin `Abd Shams bin `Abd Manaf. From their allies, there was `Abdullah bin Jahsh, who was the commander of the army unit, and `Ukkashah bin Mihsan from the tribe of Banu Asad bin Khuzaymah. From the tribe of Banu Nawfal bin `Abd Manaf, there was `Utbah bin Ghazwan bin Jabir, one of their allies. From the tribe of Banu Zuhrah bin Kilab, there was Sa`d bin Abu Waqqas. From Banu Ka`b, there were their allies: `Adi bin `Amr bin Ar-Rabi`ah not from the tribe of Ibn Wa'il; Waqid bin `Abdullah bin `Abd Manaf bin `Arin bin Tha`labah bin Yarbu` from Banu Tamim; and Khalid bin Bukair from the tribe of Banu Sa`d bin Layth, Suhayl bin Bayda' from Banu Al-Harith bin Fihr was also among them. When `Abdullah bin Jahsh marched for two days, he opened and read the (Prophet's) instructions, "When you read these instructions, march until you set camp at Nakhlah between Makkah and At-Ta'if. There, watch the movements of the caravan of Quraysh and collect news about them for us." When `Abdullah bin Jahsh read the document, he said, "I hear and obey." He then said to his companions, "Allah's Messenger has commanded me to march forth to Nakhlah to watch the movements of the caravan of Quraysh and to inform him about their news. He has prohibited me from forcing any of you (to go with me). So, those who seek martyrdom, they should march with me. Those who dislike the idea of martyrdom, let them turn back. Surely, I will implement the command of Allah's Messenger ." He and his companions continued without any of them turning back. `Abdullah entered the Hijaz area (western Arabia) until he reached an area called Buhran, close to Furu`. There, Sa`d bin Abu Waqqas and `Utbah bin Ghazwan lost the camel that they were riding in turns, and they went back to search for it while `Abdullah bin Jahsh and the rest of his companions continued until they reached Nakhlah. Then, a caravan belonging to the Quraysh passed by carrying raisins, food stuff and some trade items for the Quraysh. `Amr bin Hadrami, whose name was `Abdullah bin `Abbad, was in the caravan, as well as `Uthman bin `Abdullah bin Al-Mughirah and his brother Nawfal bin `Abdullah from the tribe of Makhzum, and Al-Hakam bin Kaysan, a freed slave of Hisham bin Al-Mughirah. When they saw the Companions they were frightened, but when they saw `Ukkashah bin Mihsan their fears subsided, since his head was shaved. They said, "These people seek the `Umrah, so there is no need to fear them." The Companions conferred among themselves. That day was the last day in the (sacred) month of Rajab. They said to each other, "By Allah! If you let them pass, they will soon enter the Sacred Area and take refuge in it from you. If you kill them, you will kill them during the Sacred Month." They at first hesitated and did not like to attack them. They then began encouraging themselves and decided to kill whomever they could among the disbelievers and to confiscate whatever they had. Hence, Waqid bin `Abdullah At-Tamimi shot an arrow at `Amr bin Al-Hadrami and killed him. `Uthman bin `Abdullah and Al-Hakam bin Kaysan gave themselves up, while Nawfal bin `Abdullah was able to outrun them in flight. Later on, `Abdullah bin Jahsh and his companions went back to Allah's Messenger in Al-Madinah with the caravan and the two prisoners. dIbn Ishaq went on: I was told that some members of the family of `Abdullah bin Jahsh said that `Abdullah said to his companions: "Allah's Messenger will have one-fifth of what we have confiscated." This occurred before Allah required one-fifth for His Messenger from the war booty. So, `Abdullah designated one-fifth of the caravan for Allah's Messenger and divided the rest among his companions. Ibn Ishaq also stated that at first, when the Sariyah came back to Allah's Messenger , he said to them: «مَا أَمَرْتُكُمْ بِقِتَالٍ فِي الشَّهْرِ الْحَرَام»(I have not commanded you to conduct warfare during the Sacred Month. ) He left the caravan and the two prisoners alone and did not take any share of the war booty. When Allah's Messenger did that, the soldiers from the attack were concerned and felt that they were destroyed, and their Muslim brethren criticized them for what they did. The Quraysh said that Muhammad and his Companions violated the sanctity of the Sacred Month and shed blood, confiscated property and took prisoners during it. Those who refuted them among the Muslims who remained in Makkah replied that the Muslims had done that during the month of Sha`ban (which is not a sacred month). Meanwhile, the Jews were pleased about what happened to Allah's Messenger . They said, ` Amr bin Hadrami was killed by Waqid bin `Abdullah: `Amr, means the war has started, Hadrami means the war has come, as for Waqid (bin `Abdullah): the war has raged (using some of the literal meanings of these names to support their fortune-telling!)." But, Allah made all that turn against them. The people continued talking about this matter, then Allah revealed to His Messenger : يَسْـَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ قُلْ قِتَالٌ فِيهِ كَبِيرٌ وَصَدٌّ عَن سَبِيلِ اللَّهِ وَكُفْرٌ بِهِ وَالْمَسْجِدِ الْحَرَامِ وَإِخْرَاجُ أَهْلِهِ مِنْهُ أَكْبَرُ عِندَ اللَّهِ وَالْفِتْنَةُ أَكْبَرُ مِنَ الْقَتْلِ(They ask you concerning fighting in the Sacred Months. Say, "Fighting therein is a great (transgression) but a greater (transgression) with Allah is to prevent mankind from following the way of Allah, to disbelieve in Him, to prevent access to Al-Masjid Al-Haram (at Makkah), and to drive out its inhabitants, and Al-Fitnah is worse than killing.) This Ayah means, `If you had killed during the Sacred Month, they (disbelievers of Quraysh) have hindered you from the path of Allah and disbelieved in it. They also prevented you from entering the Sacred Mosque, and expelled you from it, while you are its people, أَكْبَرُ عِندَ اللَّهِ(...a greater (transgression) with Allah) than killing whom you killed among them. Also: وَالْفِتْنَةُ أَكْبَرُ مِنَ الْقَتْلِ(...and Al-Fitnah is worse than killing.) means, trying to force the Muslims to revert from their religion and re-embrace Kufr after they had believed, is worse with Allah than killing.' Allah said: وَلاَ يَزَالُونَ يُقَـتِلُونَكُمْ حَتَّى يَرُدُّوكُمْ عَن دِينِكُمْ إِنِ اسْتَطَاعُواْ(And they will never cease fighting you until they turn you back from your religion (Islamic Monotheism) if they can.) So, they will go on fighting you with unrelenting viciousness. Ibn Ishaq went on: When the Qur'an touched this subject and Allah brought relief to the Muslims instead of the sadness that had befallen them, Allah's Messenger took possession of the caravan and the two prisoners. The Quraysh offered to ransom the two prisoners, `Uthman bin `Abdullah and Hakam bin Kaysan. Allah's Messenger said: «لَا نَفْدِيكُمُوهُمَا حَتَّى يَقْدَمَ صَاحِبَانَا»(We will not accept your ransom until our two companions return safely. ) meaning Sa`d bin Abu Waqqas and `Utbah bin Ghazwan, "For we fear for their safety with you. If you kill them, we will kill your people." Later on, Sa`d and `Utbah returned safely and Allah's Messenger accepted the Quraysh's ransom for their prisoners. As for Al-Hakam bin Kaysan, he became Muslim and his Islam strengthened. He remained with Allah's Messenger until he was martyred during the incident at Bir Ma`unah (when the Prophet sent seventy Companions to Najd to teach them Islam, but Banu Sulaim killed them all except two). As for `Uthman bin `Abdullah, he went back to Makkah and died there as a disbeliever. Ibn Ishaq went on: When `Abdullah bin Jahsh and his companions were relieved from their depressing thoughts after the Qur'an was revealed about this subject, they sought the reward of the fighters (in Allah's way). They said, "O Messenger of Allah! We wish that this incident be considered a battle for us, so that we gain the rewards of the Mujahidin." Then, Allah revealed: إِنَّ الَّذِينَ ءَامَنُواْ وَالَّذِينَ هَاجَرُواْ وَجَـهَدُواْ فِي سَبِيلِ اللَّهِ أُوْلـئِكَ يَرْجُونَ رَحْمَةَ اللَّهِ وَاللَّهُ غَفُورٌ رَّحِيمٌ (Verily, those who have believed, and those who have emigrated (for Allah's religion) and have striven hard in the way of Allah, all these hope for Allah's mercy. And Allah is Oft-Forgiving, Most Merciful.) Hence, Allah has greatly elevated their hopes of gaining what they had wished for.

Surely those who believe, and those who leave their homes and fight in the way of God, may hope for His benevolence, for God is forgiving and kind.

Those who believed, and those who migrated for the sake of Allah, and fought in Allah's cause – they are hopeful of gaining Allah’s mercy; and Allah is Oft Forgiving, Most Merciful.

But the believers, and those who emigrate and struggle in God's way -- those have hope of God's compassion; and God is All-forgiving, All-compassionate.

Verily, they who have attained to faith, and they who have forsaken the domain of evil and are striving hard in God's cause - these it is who may look forward to God's grace: for God is much-forgiving, a dispenser of grace.

Verily those who have believed and those who have emigrated and have striven hard in the way of Allah, all these shall hope for the mercy of Allah, and Allah is Forgiving, Merciful.

Verily, those who have believed, and those who have emigrated (for Allah's Religion) and have striven hard in the Way of Allah, all these hope for Allah's Mercy. And Allah is Oft-Forgiving, Most-Merciful.

Those who believed, and those who migrated and fought for the sake of God—those look forward to God’s mercy. God is Forgiving and Merciful.

In contrast to them, those, who have believed And left their homes in the way of Allah and exerted their utmost in His cause, rightly look forward to His mercy: and Allah is Forgiving and full of mercy.

Verily, those who have believed, and those who have emigrated (for Allah's religion) and have striven hard in the way of Allah, all these hope for Allah's mercy. And Allah is Oft-Forgiving, Most-Merciful.

Lo! those who believe, and those who emigrate (to escape the persecution) and strive in the way of Allah, these have hope of Allah's mercy. Allah is Forgiving, Merciful.

Indeed those who are faithful and those who have migrated and waged jihad in the way of Allah—it is they who expect Allah’s mercy, and Allah is all-forgiving, all-merciful.

But those who believe and those who migrate and struggle in the way of Allah, those, have hope of the Mercy of Allah. Allah is Forgiving and Merciful.

Indeed, those who have believed and those who have emigrated and fought in the cause of Allah - those expect the mercy of Allah. And Allah is Forgiving and Merciful.

The believers and the Emigrants from Mecca who fight for the cause of God, indeed have hope in receiving the mercy of God; God is All-forgiving and All-merciful.

Surely those who believed and those who fled (their home) and strove hard in the way of Allah these hope for the mercy of Allah and Allah is Forgiving, Merciful.

Inna alla<u>th</u>eena <u>a</u>manoo wa<b>a</b>lla<u>th</u>eena h<u>a</u>jaroo waj<u>a</u>hadoo fee sabeeli All<u>a</u>hi ol<u>a</u>ika yarjoona ra<u>h</u>mata All<u>a</u>hi wa<b>A</b>ll<u>a</u>hu ghafoorun ra<u>h</u>eem<b>un</b>

But those who have believed, migrated, and striven for God's cause, can look forward to God's mercy: God is forgiving and merciful.

Those who believed and those who suffered exile and fought (and strove and struggled) in the path of Allah,- they have the hope of the Mercy of Allah: And Allah is Oft-forgiving, Most Merciful.

إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَٱلَّذِينَ هَاجَرُوا۟ وَجَٰهَدُوا۟ فِى سَبِيلِ ٱللَّهِ أُو۟لَٰٓئِكَ يَرْجُونَ رَحْمَتَ ٱللَّهِ وَٱللَّهُ غَفُورٌ رَّحِيمٌ

Those who have faith in Allah and His Messenger, who leave their homes as emigrants towards Allah and His Messenger, and fight to promote Allah’s word are the ones who are eager for Allah’s mercy and forgiveness. Allah forgives the sins of His servants and is merciful towards them.

Those who have faith in Allah and His Messenger, who leave their homes as emigrants towards Allah and His Messenger, and fight to promote Allah’s word are the ones who are eager for Allah’s mercy and forgiveness. Allah forgives the sins of His servants and is merciful towards them.

They ask you of (intoxicants,) wine and gambling. Tell them: "There is great enervation though profit in them for men; but their enervation is greater than benefit. And they ask you what they should give. Tell them: "The utmost you can spare." So does God reveal His signs: You may haply reflect

They ask you the decree regarding wine (intoxicants) and gambling; say (O dear Prophet Mohammed – peace and blessings be upon him), “In both is great sin, and some worldly benefit for men – but their sin is greater than their benefit”; and they ask you what they should spend; say, “That which remains spare (surplus)”; this is how Allah explains His verses to you, so that you may think.

They will question thee concerning wine, and arrow-shuffling. Say: 'In both is heinous sin; and uses for men, but the sin in them is more heinous than the usefulness.' They will question thee concerning what they should expend. Say: 'The abundance.' So God makes clear His signs to you; haply you will reflect;

THEY WILL ASK thee about intoxicants and games of chance. Say: "In both there is great evil as well as some benefit for man; but the evil which they cause is greater than the benefit which they bring." And they will ask thee as to what they should spend [in God's cause]. Say: "Whatever you can spare." In this way God makes clear unto you His messages, so that you might reflect

They ask thee of wine, and gambling. Say thou: in both is a great sin, and some benefits for men, but the sin of them is for greater than their benefit. And they ask thee, how much they should expend. Say thou: the redundant portion. In this wise Allah expoundeth unto you His commandments that haply ye may ponder.

They ask you (O Muhammad SAW) concerning alcoholic drink and gambling. Say: "In them is a great sin, and (some) benefit for men, but the sin of them is greater than their benefit." And they ask you what they ought to spend. Say: "That which is beyond your needs." Thus Allah makes clear to you His Laws in order that you may give thought."

They ask you about intoxicants and gambling. Say, “There is gross sin in them, and some benefits for people, but their sinfulness outweighs their benefit.” And they ask you about what they should give: say, “The surplus.” Thus God explains the revelations to you, so that you may think.

They ask you about drinking and gambling. Say, "There is great harm in both, though there is some benefit also for the people. But the harm of the sin thereof is far greater than their benefit. "

They ask you (O Muhammad) concerning alcoholic drink and gambling. Say: "In them is a great sin, and (some) benefits for men, but the sin of them is greater than their benefit." And they ask you what they ought to spend. Say: "That which is (spare) beyond your needs." Thus Allah makes clear to you His Laws in order that you may give thought.

They question thee about strong drink and games of chance. Say: In both is great sin, and (some) utility for men; but the sin of them is greater than their usefulness. And they ask thee what they ought to spend. Say: that which is superfluous. Thus Allah maketh plain to you (His) revelations, that haply ye may reflect.

They ask you concerning wine and gambling. Say, ‘There is a great sin in both of them, and some profits for the people, but their sinfulness outweighs their profit.’ And they ask you as to what they should spend. Say, ‘All that is surplus.’ Thus does Allah clarify His signs for you so that you may reflect

They ask you about intoxicating drink and gambling. Say: 'There is great sin in both, although they have some benefit for people; but their sin is far greater than their benefit' They ask you what they should spend. Say: 'That which remains' So, Allah makes plain to you His verses, in order that you will reflect

They ask you about wine and gambling. Say, "In them is great sin and [yet, some] benefit for people. But their sin is greater than their benefit." And they ask you what they should spend. Say, "The excess [beyond needs]." Thus Allah makes clear to you the verses [of revelation] that you might give thought.

(Muhammad), they ask you about wine and gambling. Tell them that there is great sin in them. Although they have benefits for men, the sin therein is far greater than the benefit. They ask you about what they should give for the cause of God. Tell them, "Let it be what you can spare." This is how God explains for you His guidance so that perhaps you will think

They ask you about intoxicants and games of chance. Say: In both of them there is a great sin and means of profit for men, and their sin is greater than their profit. And they ask you as to what they should spend. Say: What you can spare. Thus does Allah make clear to you the communications, that you may ponder,

Yasaloonaka AAani alkhamri wa<b>a</b>lmaysiri qul feehim<u>a</u> ithmun kabeerun waman<u>a</u>fiAAu li<b>l</b>nn<u>a</u>si waithmuhum<u>a</u> akbaru min nafAAihim<u>a</u> wayasaloonaka m<u>atha</u> yunfiqoona quli alAAafwa ka<u>tha</u>lika yubayyinu All<u>a</u>hu lakumu al<u>a</u>y<u>a</u>ti laAAallakum tatafakkaroon<b>a</b>

They ask you [Prophet] about intoxicants and gambling. Say, "There is great sin in both, although they have some benefit for people: but their harm is greater than their benefit." They ask you what they should spend [in God's cause]. Say, "Whatever is surplus to your needs." Thus God makes His commandments clear to you so that you may reflect

They ask thee concerning wine and gambling. Say: "In them is great sin, and some profit, for men; but the sin is greater than the profit." They ask thee how much they are to spend; Say: "What is beyond your needs." Thus doth Allah Make clear to you His Signs: In order that ye may consider-

يَسْـَٔلُونَكَ عَنِ ٱلْخَمْرِ وَٱلْمَيْسِرِ قُلْ فِيهِمَآ إِثْمٌ كَبِيرٌ وَمَنَٰفِعُ لِلنَّاسِ وَإِثْمُهُمَآ أَكْبَرُ مِن نَّفْعِهِمَا وَيَسْـَٔلُونَكَ مَاذَا يُنفِقُونَ قُلِ ٱلْعَفْوَ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمُ ٱلْءَايَٰتِ لَعَلَّكُمْ تَتَفَكَّرُونَ

O Prophet! Your Companions ask you about wine (which refers to anything that impairs the mind or intoxicates it), with respect to the legal aspects of drinking, selling and purchasing it. They also ask you about gambling (which refers to wealth taken in a competition between two people in which both contribute to the winning total). Say in response to them: They both have many spiritual and material harms, such as loss of intellect and wealth and the creation of hatred and enmity. On the other hand, there are a few benefits, such as financial reward for the winner of a bet. However, the harm and sin resulting from them is greater than the benefit; so, a logical person should avoid such actions. This statement of Allah lays the foundation for the prohibition of wine. They also ask you, O Prophet, about the amount that they should spend in charity. Say in reply to them: Spend whatever is easy and in excess of your needs. With such clear explanations, Allah describes the sacred law to you so that you may reflect. Initially, this was the law regarding charity, but later Allah established the obligation of Zakat, which requires paying a set amount on certain possessions, if one has owned such possessions for a particular period of time.

O Prophet! Your Companions ask you about wine (which refers to anything that impairs the mind or intoxicates it), with respect to the legal aspects of drinking, selling and purchasing it. They also ask you about gambling (which refers to wealth taken in a competition between two people in which both contribute to the winning total). Say in response to them: They both have many spiritual and material harms, such as loss of intellect and wealth and the creation of hatred and enmity. On the other hand, there are a few benefits, such as financial reward for the winner of a bet. However, the harm and sin resulting from them is greater than the benefit; so, a logical person should avoid such actions. This statement of Allah lays the foundation for the prohibition of wine. They also ask you, O Prophet, about the amount that they should spend in charity. Say in reply to them: Spend whatever is easy and in excess of your needs. With such clear explanations, Allah describes the sacred law to you so that you may reflect. Initially, this was the law regarding charity, but later Allah established the obligation of Zakat, which requires paying a set amount on certain possessions, if one has owned such possessions for a particular period of time.

<p>Commentary:</p><p>This verse forms part of the series of questions asked by the noble Companions. These are as they appear in this Surah along with the answers given. Here, the question is about wine and gambling which has been answered by Allah Almighty by pointing out that the use and practice of these two things breeds major sins while people may also get some benefits from them, but the sin they release is far too grave than the benefit they give, implying that both these are worth abandoning.</p><p>Since these two issues are very serious, they need a somewhat detailed inquiry into their nature and the injunctions relating to them.</p><p>The prohibition of wine, and related injunctions:</p><p>When Islam came, drinking was common practice as part of the general state of Jahili جاھلی customs. When the Holy Prophet ﷺ emigrated to Madinah, people of that city were also accustomed to wine and gambling. Common people were infatuated with these in view of their obvious benefits. They had no idea of the evils inherent in these practices. However, it is the usual practice of Allah that there are, in every nation and in every country, sensible people who use reason to control their temperaments. They would not go near an emotional urge if it goes against the dictates of reason. In this regard, the station of the noble Prophet ﷺ was way high, for he had a built-in distaste for things which were going to be declared haram حرام later on. Even among the blessed Companions ؓ there were some who had not touched wine during the days it was an open practice. It was after reaching Madinah al-Tayyibah that some Companions ؓ became deeply concerned about the evil effects of these two involvements. It was due to this concern that Sayyidna ` Umar al-Faruq and Mu` adh ibn Jabal ؓ along with some Ansari Companions presented themselves before the Holy Prophet ﷺ and told him how wine and gambling not only spoil man's reason but also cause financial loss and sought his advice in this connection. It was in answer to their question that the present verse was revealed. This is the first verse in which the elementary step to stop Muslim from wine and gambling was taken.</p><p>What the verse says is clear from its translation, and its explanation which follows immediately. It may be added here that the word, 'Ithm إِثْمٌ ' or sin includes everything that may become a preliminary to sin. For instance, wine dulls senses and weakens the power of reason, something basic to human excellence. Human reason acts as a brake against human indulgence in evil deeds. Once reason is blocked out, the door is opened for all sorts of evil deeds.</p><p>It will be noted that drinking has not been clearly identified as something unlawful in this verse, but its evils has certainly been pointed out, which may lead man into many sinful activities. In a way, this takes the form of a good counsel urging man to abandon it. That is why, soon after the revelation of this verse, some noble Companions took this good counsel of the Holy Qur'an so seriously that they stopped drinking then and there. There were some others among them who thought that the verse, in fact, has not declared wine as Haram; it has, instead, identified it as a cause of sin in as much as it does lead to evils religiously undesirable, so, if they can manage to keep themselves immune from such evils, what harm could there be if they continued drinking? Consequently, so they did, until came a day when the blessed Companion, ` Abd al-Rahman ibn ` Awf invited some of his friends from among the noble Companions ؓ at his home. When dinner was over, everybody started drinking wine as usual. In the meantime, came the time for Maghrib salah. Everybody stood up for salah and selected one of them to lead the prayers. The Imam began his recitation from the Holy Qur'an, but drunk as he was, he recited the Surah al-Kafirun all wrong. Thereupon, the second step against drinking was taken and the following verse was revealed:</p><p>يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَ‌بُوا الصَّلَاةَ وَأَنتُمْ سُكَارَ‌ىٰ</p><p>O those who believe, do not go near Salah when you are intoxicated. (4:43)</p><p>Here, drinking was declared to be absolutely unlawful at the time of the Salah. Other times remained open. Some of the noble Companions ؓ had totally stopped drinking following the revelation of the first verse deducing from it that something which stops one from Salah cannot hold any good at all. And now that Salah has been prohibited in a state of intoxication, one should keep his distance from that which deprives one from Salah. However, since wine was not forbidden clearly and explicitly during hours other than those of Salah, there were some who continued drinking during other hours until when there occurred yet another incident. This time it was the blessed Companion, ` Itban ibn Malik ؓ who invited some Companions ؓ ، Sa'd ibn Abi Waqqas ؓ being one of them. Once the dinner was over, wine was served in accordance with the custom. Then, turning to another customary Arab practice at that time, the intoxicated party started talking poetry and began reciting their respective accomplishments and excellences. The Companion Sa'd ibn Abi Waqqas ؓ recited a Qasidah49 poem in which he satirized the Ansar (helpers) of Madinah and eulogized his own tribal affinities. This made an Ansari young man angry and he hit Sa'd with a jaw-bone from a camel causing severe injury on his head. Sayyidna Sa'd came to the Holy Prophet ﷺ and complained against that Ansari young man. At that time, the Holy Prophet ﷺ raised his hands in prayer and said: الھم بین لنا فی الخمر بیانا شافیا that is, '0 Allah, give us a clear and conclusive guidance in the matter of wine'. Thereupon, the third verse regarding wine, that of Surah al-Ma'idah, was revealed with details declaring wine to be absolutely unlawful. The verse is as follows:</p><p>يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ‌ وَالْمَيْسِرُ‌ وَالْأَنصَابُ وَالْأَزْلَامُ رِ‌جْسٌ مِّنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ ﴿90﴾</p><p>O you who believe! wine and gambling and stone altars and drawing of lots with arrows are only an abomination, a work of Satan; so shun it, that haply you may prosper. (5:90)</p><p>The gradual forbiddance of wine</p><p>Being supreme in His authority, Allah alone knows the real wisdom behind all divine imperatives, but a close look into the Islamic legal code reveals that the Shari'ah of Islam has left ample room for human emotions when following its dictates. This is to give man the least possible inconvenience. The Holy Qur'an has itself said: لَا يُكَلِّفُ اللَّـهُ نَفْسًا إِلَّا وُسْعَهَا :'Allah does not obligate anyone beyond his or her capacity' (2:286). It was the demand of this mercy and wisdom that made Islam go slow on forbidding wine.</p><p>49. An Arab poetical form introduced by the modern poet, Garcia Lorca in the West.</p><p>The gist of the Qur'anic history of forbidding wine through a gradual process is that it has revealed four verses on the subject. As said earlier, one of these verses belongs to Surah al-Baqarah, the explanation of which you are reading through now. Here, wine has been identified as sin-prone, a corrupting agent. The mention of wine has been left at that point. It has not been 'forbidden'. This, in a way, is a manner of saying that the habit of drinking is worth leaving, but the direct command to quit drinking was not given.</p><p>The second verse لَا تَقْرَ‌بُوا الصَّلَاةَ وَأَنتُمْ سُكَارَ‌ىٰ : 'do not go near salah نماز when you are intoxicated' (4:43) appears in Surah al-Nis-a'. Here, wine was declared to be unlawful during salah hours. At other times, the choice remained open.</p><p>The third and the fourth verses belong to Surah al-Ma'idah. In these two, as mentioned earlier, wine was declared to be unlawful clearly and absolutely.</p><p>The Shari'ah of Islam used the method of gradual prohibition of wine for the simple reason that it would have been much too hard on human temperament to cut away from the habit of a life-time, specially so the habit of addiction to intoxicants. Scholars have said: فطام العادہ اشد من فطام الفضاعۃ : that is, it is harder to change an ongoing habit for man than it is for a child used to suckling at his mother's breast. So, moving wisely, Islam first stressed on its evil, then prohibited it only at the time of salah and finally after the passage of a certain time, it was absolutely forbidden.</p><p>However, the wisdom that required a gradual process before the prohibition had equally required that once the prohibition is promulgated, it should be implemented with its full force. That is why the Holy Prophet ﷺ ، in the early stages, warned people against the use of wine and told them how it invited divine punishment. He said that wine was the source of evils and indecencies and one who indulges in it can go on to commit even the worst possible sins.</p><p>In a hadith, he said 'Wine and Faith cannot be combined.' These narrations appear in al-Nisa'i. In the Jami` of al-Tirmidhi, there is a narration from the blessed Companion Anas ؓ which reports that the Holy Prophet ﷺ has cursed ten people in relation to wine, being the crusher or presser or squeezer, the distiller, the user, the server, the carrier, the receiver (the one for whom it is carried), the seller, the buyer, the giver (as gift), and the one who uses the income arising from it. This verbal teaching and persuasion was not all that he stopped at, he took practical steps and made a legally binding proclamation that whosoever has any wine in possession should deposit it at an appointed place.</p><p>The matchless obedience of the blessed Companions</p><p>As soon as the first order came to them, the noble Companions ؓ ، obedient and responsive as they were, lost no time and took out all wine stored in their homes for personal use and poured it out on the streets there and then. Sayyidna ` Abdullah ibn ` Umar ؓ has reported that at the time when the proclaimer appointed by the Holy Prophet ﷺ went around the streets of Madinah announcing that wine was forbidden, whoever had a vessel of wine in his hands, threw it away right where he was and whoever had cups or goblets or flasks of wine in the house, brought these out and smashed them off. Sayyidna Anas ؓ was happily busy serving wine to a gathering of friends at that time. Present there were great Companions ؓ like Abu Talha, Abu ` Ubaydah ibn Jarrah, Ubaiyy ibn Ka'b and Suhayl ؓ . When the voice of the proclaimer struck their ears, everybody present said, 'Now, pour all this wine down on the ground and break all cups and goblets and ewers and pitchers.' In some narrations it is said that it was immediately with the announcement that wine had become unlawful that everyone who had a cup of wine reaching close to his lips was electrified and threw it away right there. That day, wine was flowing down the streets of Madinah like a stream of rainwater, and as a result of that, it remained usual in the streets of Madinah for a long time that rains would reactivate the smell of wine soaked in the ground, as well as its colour, which would show up on the surface.</p><p>When people were ordered to deposit whatever wine they had at a given place, not much was left there to deposit except the limited stock, of wine casks and bags, available in the market for commercial sales. So obedient were the noble Companions ؓ that they deposited those too at the designated place without the least hesitation. The Holy Prophet ﷺ went there personally and slit many leather wine-bags with his own blessed hands and let the rest be slit apart by the Companions ؓ .</p><p>Another Companion, a businessman who imported wine from Syria happened to be on a business trip in Syria. He had taken his entire capital with him against which he bought a stock of wine for commercial sales. When he returned with his cargo, he came to know that wine had been declared haram حرام before he could enter the city limits of Madinah. Having heard about the ban on wine, the Companion who was a model of devotion and sacrifice, and who was also returning home after investing all his capital and labour hoping to make a big profit out of it, quietly stacked it on a wayside hillock, came down to see the Holy Prophet ﷺ asking him about this stock of his: 'What should I do?' The Holy Prophet ﷺ ordered him, in accordance with the Divine command, that he should tear out all those leather bags and pour the wine in them down on the ground. This wonderful lover of Allah and His Messenger did not hesitate for a moment. Using his own hands, he poured forth all his invested capital on the sands of that hill-slope. This too is a great miracle of Islam, and a demonstration of mind-boggling and virtually unrivalled obedience that came about during this episode. Imagine how difficult it is to shake off the habit of being used to something while these people were chronically habituated to consuming wine and could not stay away from it even for a little while. For them, it was just that command from their Lord proclaimed by His Prophet ﷺ which brought about such an instant change in their habits that they started hating the same wine and gambling they were so addicted to.</p><p>Islamic strategy for a social change</p><p>The verses above and the events connected with them present before us a model of active Muslim response to the law making wine unlawful. One may call it a miracle of Islam or a unique outcome of prophetic teaching and training or the inevitable end-product of Islamic methodology of social change, the fact is that its effectiveness was phenomenal. Compared to this was the attempt at prohibition made in the United States with the support of experts, lobbies, law, media and constitutional amendment which failed in the face of much increased use of liquor making the authorities cancel their plans. What is the secret behind this enormous difference?</p><p>The secret is that Islam has never depended on law alone as the tool of social reform. Law not being sufficient, it has first prepared and fine tuned the minds of its people tempering their attitudes with the golden prescription of a deep devotion to and worship of their Creator, moderation in worldly living and a genuine concern for the life to come. The great revolution brought in this manner produced matchless men who would eagerly come forward to sacrifice their life, property, honour, anything and everything at one call from their Prophet ﷺ . This task of preparing men who would match the mission continued throughout the Makkan period by means of rigorous spiritual training. Once such a devoted group of people was ready, and then came the law. No doubt, the Americans too did their best utilizing the vast powers of the media, but they had everything with them except the concern for the life to come while the concern for the Hereafter was the very life-blood of Muslims.</p><p>The golden prescription is still there, very much valid, waiting for peaceless people round the world to use it. Let the wise think.</p><p>The good and evil of wine</p><p>The 'good' in wine is popularly known as a certain taste and a feeling of well-being, professed increase of temporary energy, and a given glow on the face. Being transient, these benefits hardly stand against the array of evils it breeds. Take the human body first. Drinking causes mal-function of the stomach, reduces desire to eat, affects facial con-tours, inflates the waistline, hurts the liver and the kidneys and be-comes a contributor to all sorts of diseases. Reason does not work under the influence of hard drinks which goes beyond the time one claims to have become sober. The hangover turns out to be as bad. Wine, a tempting stimulant and a much romanticized poison works slowly, inspite of the spirited defence put up by its users. The fact is that drinking not only harms them but affects their children as well.</p><p>Socially, drinking may become the cause of mutual malice and enmity which is a great evil in the sight of Islamic law. It is for this reason that the Holy Qur'an particularly mentions this evil in Surah al-Ma'idah:</p><p>إِنَّمَا يُرِ‌يدُ الشَّيْطَانُ أَن يُوقِعَ بَيْنَكُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ فِي الْخَمْرِ‌ وَالْمَيْسِر</p><p>The Satan only wants that hositility and hatred come to stay between you through wine and gambling. (5:91)</p><p>One of the most harmful drawbacks of drinking shows up when a person under its influence lets out his guarded secrets. It becomes much more disastrous if the culprit happens to be a state functionary in possession of vital government secrets. Passing these out to an enemy agent can cause great damage to the state through a coup, a political loss or a challenge to national defence. Clever spies are always on the look out for such opportunities.</p><p>So, the habit of drinking is not only an evil in itself but a mother of other evils as well making men ready to commit the worst possible crimes against their fellow-beings.</p><p>The physical evils of drinking are too well-known to recount here while its spiritual evils are equally obvious. Wine is harmful because the Holy Qur'an says: وَيَصُدَّكُمْ عَن ذِكْرِ‌ اللَّـهِ وَعَنِ الصَّلَاةِ : 'It prevents you from remembering Allah and from the Salah'. Then, the question asked by the Holy Qur'an is: فَهَلْ أَنتُم مُّنتَهُونَ 'Would you then desist?'</p><p>The forbiddance of wine: A complete view</p><p>Upto this point, we have discussed four verses of the Holy Qur'an which deal with the unlawfulness of wine, and its forbiddance. It seems appropriate that yet another mention of intoxicants made by the Holy Qur'an in Surah Al-Nahl النحل in a different context should be brought into focus here so that we have all Qur'anic statements concerning wine and intoxicants in one complete frame of reference. The said verse is as follows:</p><p>وَمِن ثَمَرَ‌اتِ النَّخِيلِ وَالْأَعْنَابِ تَتَّخِذُونَ مِنْهُ سَكَرً‌ا وَرِ‌زْقًا حَسَنًا ۗ إِنَّ فِي ذَٰلِكَ لَآيَةً لِّقَوْمٍ يَعْقِلُونَ ﴿67﴾</p><p>And of the fruits of the palms and the vines, you take there-from an intoxicant and a good provision. Surely, in that there is a sign for a people who understand. (16:67)</p><p>In verses preceding the one above, mention was made of Allah's blessings which cause production of human food through unique mechanisms. It was said:</p><p>وَإِنَّ لَكُمْ فِي الْأَنْعَامِ لَعِبْرَ‌ةً ۖ نُّسْقِيكُم مِّمَّا فِي بُطُونِهِ مِن بَيْنِ فَرْ‌ثٍ وَدَمٍ لَّبَنًا خَالِصًا سَائِغًا لِّلشَّارِ‌بِينَ ﴿66﴾</p><p>And surely in the cattle there is a lesson for you; We give you to drink of what is in their bellies, between filth and blood, pure milk, sweet to drinkers. (16:66)</p><p>The text uses the word, 'nusqikum' نُّسْقِيكُم which means We gave you milk to drink' implying that it needs no further human processing. Following this, it was said that man procures things to eat, as well as, makes things which benefit him. Here, the hint is that human processing plays some part in procuring what he eats and in making what, he uses to his advantage. And it is as a result of the entry of the human factor that two types of things were produced. One of these is an intoxicant known as wine while the other is 'a good provision', such as the dates and the grapes which can be used fresh off the palms and vines or can be dried and stored for later use. In short, Allah Almighty, in His perfect creativity, gave man fruits such as dates and grapes and gave him the added right to use them as food. Now what he makes out of them is his choice, either make intoxicants out of them and thereby spoil his reason, or use them for food and energy. According to this explanation, this verse cannot be used to argue in support of the lawfulness of intoxicating wine. The reason is simple. Here, the purpose is to describe the gifts of nature and to point out to the different forms in which they could be used which is all part of the same Divine blessing. For instance, consider all that man eats and things man uses to his advantage. There are many who use these in ways that are impermissible but, the incidence of someone using things wrongfully does not preclude a blessing from remaining a blessing. So, the context of the statement needs no details as to which use is permissible or impermissible, however, there is a subtle indication embedded here too. If we look at how 'sakar: intoxicant' has been counter-poised by 'rizqan hasana': رِ‌زْقًا حَسَنًا 'a good provision', we would realize that an intoxicant is not a good provision. The majority of commentators take sakar to mean something that intoxicates. (Ruh al-Ma'ani, Qurtubi and Jassas)</p><p>There is a consensus of the Ummah that these verses are Makkan while the unlawfulness of wine was revealed later on in Madinah al-Tayyibah. Even though wine was lawful at the time these verses were revealed and Muslims used to indulge in wine generally yet, even at that stage, a hint was made in the verse that indulging in wine is not good. Later on, came the Qur'anic command which clearly and forcefully made wine unlawful.</p><p>The prohibition of Gambling</p><p>The word, maisir مَيْسِر is an infinitive and lexically means to distribute'. One who distributes is called yasir یاسِر . During the days of Jahiliyyah, several types of games of chance were common in Arabia. In one of such games, they used to slaughter a camel following which they would gamble while distributing shares from the meat. Some used to get more than one share while others remained deprived of even one. The one who thus remained deprived had to pay for the whole camel. The meat was, of course, distributed among the poor; the gamblers did not use it themselves.</p><p>The catch in this particular game of chance was that it benefited the poor while, at the same time, it demonstrated the philanthropy of the gamblers. That is why this game was considered a matter of pride by them. Anyone who would not participate in it was chided as miserly and wretched.</p><p>It is because of the relevance of distribution that Qimar قمار is given the name of Maisir. All Companions, and Successors to them, hold the unanimous view that the word, Maisir includes all forms of Qimar or gambling and that all of them are Haram حرام or unlawful. Ibn Kathir (رح) in his Tafsir and al-Jassas (رح) in Ahkam al-Qur'an report that the blessed Companions ` Abdullah ibn ` Abbas, Ibn ` Umar, Qatadah, Mu'awiyah ibn Salih, 'Ata and Ta'wus ؓ said: المیسر القمار حتی لعب الصبیان بالکعاب والجوز that is, Qimar (of all kinds) is Maisir - even the games of children with dices and walnuts.</p><p>Sayyidna Ibn ` Abbas ؓ said ألمخاطرۃ من القمار that is, Mukhatarah مخاطرۃ (to put something on stake) falls under Qimar (Jassas). Ibn Sirin ؓ said: 'That which involves stakes is included in Maisir' (Ruh al-Bayn).</p><p>Mukhatarah مخاطرۃ or 'stake' is a deal which revolves between profit and loss, that is, there may be a chance that one gets a lot, and also, that one gets nothing. This is very much like what we find in all sorts of modern lotteries. All these types are included under Qimar and Maisir or gambling, and are haram حرام . Therefore, Maisir or Qimar or gambling has been defined as a deal in which the act of making a person the owner of something of value depends on a contingency the two sides of which are equal, and consequently, there are two equal possibilities of taking total profit or absorbing total loss (shami, Kitab al-Khatar wa Fibahah, volume 5, page 355). For instance, it is quite possible that the penalty falls on A, and it is also possible that it falls on B.</p><p>To sum up, the rule is that all kinds and forms in vogue - in the past or current today or likely to emerge in the future - shall all be called Maisir and Qimar and gambling. Prize-awarding cross-word puzzles (in which the participants are charged a fee) and commercial lotteries, the generally known among whatever other forms they may have, are all included under gambling. However, should there be a prize offered by one side only, stipulating that it will be given to one who performs a certain feat, that would not matter subject to the condition that no fee is taken from that person. The reason is that, in this case, the deal does not hang between benefit and harm, but hangs between benefit and no benefit.</p><p>Therefore, in authentic ahadith, chess and backgammon and their likes have been declared unlawful where money or property is staked in a win or lose situation. Should there be money staked in playing cards, that too will be included under Maisir.</p><p>In Sahih Muslim, there is a report from the blessed Companion Buraydah ؓ which states that the Holy Prophet ﷺ said that one who plays backgammon is like one who dyes his hands in the flesh and blood of pork. Sayyidna ` Ali ؓ said that chess is included in Maisir, that is gambling. Sayyidna ` Abdullah ibn ` Umar ؓ said that chess is much worse than backgammon. (Tafsir Ibn Kathir)</p><p>During the early days of Islam, gambling was permissible like drinking. When the verses beginning غُلِبَتِ الرُّ‌ومُ ﴿2﴾ in Surah al-Rum were revealed where the Holy Qur'an foretold that the Byzantines have no doubt lost to their rivals - the Persians, but, after a few years, the Byzantines will prevail once again. When the disbelievers of Makkah denied the prophecy, Sayyidna Abu Bakr al-Siddiq ؓ ، challenged them with a bet, something like Qimar, proposing that should the Byzantines prevail in so many years the disbelievers will have to pay a certain amount. The bet was approved. When this prophecy of the Qur'an actually came to pass, Sayyidna Abu Bakr ؓ made sure that he got the waged amount from the disbelievers and brought it to the Holy Prophet ﷺ who expressed his pleasure with what had happened but asked him to give away the bet-money in charity. This is significant because Allah had kept His Messenger ﷺ protected from something that was permissible at that time but was going to be made impermissible later on. This is why he always kept aloof from wine and gambling, and there were particular ones among the noble Companions ؓ who also remained protected against these. It appears in a narration that the angel Jibra'il (علیہ السلام) told the Holy Prophet ﷺ that Allah Almighty likes four character-traits in Ja'far al-Tayyar. He ﷺ asked Sayyidna Ja'far al-Tayyar ؓ as to what these four traits were. He said, 'Till now, I have never talked about these before anyone. Now that Allah Almighty has told you about them, I submit and relate these four to you. I saw that wine ruins reason, so I never went near it. I saw that idols cause no benefit or harm to anyone, so I never indulged in idol-worship even during the days of Jahiliyyah. Since I have an acute sense of honour concerning my wife and daughters, so I never committed adultery. Then, I realized that lying is unbridled meanness, and a terrible disgrace, so I never told a lie even in Jahiliyyah'. (Ruh al-Bayan)</p><p>Social ill-effects of gambling</p><p>The Holy Qur'an has said the same thing about Qimar or gambling as it has said about wine, that is, in it there are some benefits as well, but the harm it brings is greater than its benefits. Everyone knows this sort of benefit can make a pauper an overnight millionaire, but there are very few people who know how evil the practice is economically, socially and spiritually.</p><p>In gambling, speaking briefly, the gain of one person is dependent upon the loss of the other. The total gain of the winner is an outcome of the total loss of the loser because this transaction does not increase the (national) wealth or production. The amount of wealth remains as it was. What happens through this game of chance is that one is sucked dry of his wealth which then reaches the other, therefore, Qimar is a blanket undoing of a people, and the death of human morality. Isn't it that man, who should be an agent of public good, a model of sympathy and sacrifice, stoops to the level of a beast while gambling, and starts seeing his life in the death of his brother, and finding delight in his distress, and searching for gain in his loss, and goes about harnessing all his abilities to promote his selfishness? Contrary to this are the permissible forms of transactions in trade where parties buy and sell releasing profits for both. Then, wealth circulates and increases through exchange of commercial commodities and the buyer and seller both find it beneficial.</p><p>To begin with, gambling is harmful because the addicted gambler comes to be deprived of the very habit of earning his livelihood, because he always keeps dreaming that he will simply sit and grab what belongs to the other person in no time through a bet, specially so as it involves no hard work. Some scholars have said that gambling has been called Maisir (as derived from the word 'yusr یُسر ' meaning 'easiness' ) because one can easily take possession of what belongs to the other through it. Even if gambling deals revolve around a small number of people such as two or four, their harmful effects mentioned above show up very clearly. But, here we are in this modern age, called 'the age of progress' by those handicapped by superficial vision and lack of insight into its aftermath, where we see wine of all sorts given new names and labels, where ever-new kinds of interest and ever-innovative corporate methods to promote it have been invented, commandeered and given the safe name of 'banking'; so it is with gambling where thousands of dubious forms have found currency. Some of these are so highly collective that the amount of contribution from a whole nation keeps adding up bit by bit, and in case there is a loss, that gets spread out over everybody and thus does not become conspicuous. When an amount from this total 'take' reaches the hands of one person, his gain appears to be prominent, therefore, people tend to look at his personal gain but pay no heed to the collective loss of their nation or country. Consequently, they are trapped into believing that these new kinds may as well be valid, although present here are all those harmful effects which are found in gambling confined to a small group of two or four people. Looked at from another angle, the harm brought by this large-scale gambling is much worse than that released by the older form of gambling, for its evil effects are far-reaching and spell out the ruin of a whole nation. As evident, the natural result of this practice will be that wealth belonging to the common people of the community will go on decreasing while the capital of some capitalists will go on increasing further. Inevitably then, the entire wealth of the nation will shrink and come to be concentrated into the hands of a limited number of individuals and a limited number of families. This can be witnessed everyday in stock markets and in other forms of Qimar. Now, Islamic economic strategy has an important principle of its own. It declares that every deal which siphons the wealth of a whole community out into the coffers of a few capitalists is haram, unlawful and forbidden. The Holy Qur'an itself, while stating the principle of the distribution of wealth, has proclaimed: كَيْ لَا يَكُونَ دُولَةً بَيْنَ الْأَغْنِيَاءِ مِنكُمْ. It means that the principle of distributing spoils of war among different segments of the society given by the Holy Qur'an aims to make sure that wealth does not shrink and concentrate in the hands of a few capitalists.</p><p>Gambling, like wine, becomes the cause of mutual disputes reaching the limits of hatred and animosity, so fatal in a civilized society. To quote once again, the Holy Qur'an mentions the evil of gambling in the following words:</p><p>إِنَّمَا يُرِ‌يدُ الشَّيْطَانُ أَن يُوقِعَ بَيْنَكُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ فِي الْخَمْرِ‌ وَالْمَيْسِرِ‌ وَيَصُدَّكُمْ عَن ذِكْرِ‌ اللَّـهِ وَعَنِ الصَّلَاةِ</p><p>The Satan only wants hostility and hatred to come to stay between you through wine and gambling, and to prevent you from remembering Allah and from the Salah. (5:91)</p><p>The effect of gambling, like that of wine, is that one gets recklessly involved in it, becoming unable to attend to the remembrance of Allah, and the prayer. Perhaps, this is why the Holy Qur'an has elected to mention wine and gambling side by side in an identical manner since Qimar or gambling has an intoxicating pull of its own which makes one ignore the concern of what is good or bad for him.</p><p>As partly mentioned earlier, the basic evil in gambling is that one can falsely devour what belongs to others through this method without any reasonable compensation or brotherly consideration. This is what the Holy Qur'an prohibits in the following words: لَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ (And do not eat up each other's property by false means) (2:188).</p><p>The destroyer of many a home, the ill effects of gambling do not remain restricted to the gambler alone. They affect his whole family and become contagious to a much larger social circle because people may have entered into transactions, contracts and 'loan deals with him which will hurt all concerned in the event of his becoming insolvent.</p><p>Finally, in the background of rising social addiction to various Qimar forms, it is useful to keep in view that this evil distorts one's natural attitude to work and rivets it on imagined gains. Rather than concentrate on his physical or mental skills to increase his earnings steadily, one starts getting fixed on finding ways and means to usurp the earnings of others.</p><p>That is why the Holy Qur'an has said: وَإِثْمُهُمَا أَكْبَرُ‌ مِن نَّفْعِهِمَا that is, the evils of wine and gambling are greater than their benefits.</p><p>Some juristic rules and related notes:</p><p>In this verse, the acknowledgement of some benefits of wine and gambling has been combined with the instruction to desist from them which helps us deduce the rule that the presence of material benefits in something or act is not contrary to its being declared haram حرام under the Islamic law. We know that a certain medicine or food item is called harmful if its harmful effects are far stronger than 'its benefits. If this was not so, nothing in this world, not even the worst, would turn out to be totally devoid of any benefit. A deadly poison, the snake and the scorpion and the wild beasts, they all have their benefits but, speaking generally, they are called harmful and people are told to watch out against them. Similarly, keeping in view the essential sense, things the evils of which are greater than their benefits are declared haram or unlawful under the Shari'ah. None of the crimes such as theft, robbery, adultery, kidnapping and fraud are devoid of some benefit, for had they been totally benefitless no sane person would ever go near them, even though the most perfect people in all such crimes are those known for their tact and intelligence. This tells us that some or the other benefit does show up in all crimes but, since their harmfulness is greater than their benefit, no sane person stands up to declare them as useful and permissible. It is under this principle that the Shari'ah of Islam has made wine and gambling unlawful.</p><p>2. This verse also provides the rule that the elimination of evil takes precedence over the acquisition of benefit, that is, should something give a certain benefit along with causing some harm, it becomes necessary to abandon the benefit in order to stay safe against the harm. In other words, a benefit which comes with harmfulness attached to it is ignored.</p><p>The first part of verse 219 related to the question asked about wine and gambling, a detailed explanation of which appears in previous pages.</p><p>The second part of the verse appearing here relates to another question -- about how much should be spent in charity. The answer given is 'al-` afw' العفو which has been translated here as 'the surplus'. It means that one should not, by such spending, get into personal trouble in the material life of this world, or by wasting away somebody's due right, get into the pain of answerability in the life to come.</p>

Commentary:This verse forms part of the series of questions asked by the noble Companions. These are as they appear in this Surah along with the answers given. Here, the question is about wine and gambling which has been answered by Allah Almighty by pointing out that the use and practice of these two things breeds major sins while people may also get some benefits from them, but the sin they release is far too grave than the benefit they give, implying that both these are worth abandoning.Since these two issues are very serious, they need a somewhat detailed inquiry into their nature and the injunctions relating to them.The prohibition of wine, and related injunctions:When Islam came, drinking was common practice as part of the general state of Jahili جاھلی customs. When the Holy Prophet ﷺ emigrated to Madinah, people of that city were also accustomed to wine and gambling. Common people were infatuated with these in view of their obvious benefits. They had no idea of the evils inherent in these practices. However, it is the usual practice of Allah that there are, in every nation and in every country, sensible people who use reason to control their temperaments. They would not go near an emotional urge if it goes against the dictates of reason. In this regard, the station of the noble Prophet ﷺ was way high, for he had a built-in distaste for things which were going to be declared haram حرام later on. Even among the blessed Companions ؓ there were some who had not touched wine during the days it was an open practice. It was after reaching Madinah al-Tayyibah that some Companions ؓ became deeply concerned about the evil effects of these two involvements. It was due to this concern that Sayyidna ` Umar al-Faruq and Mu` adh ibn Jabal ؓ along with some Ansari Companions presented themselves before the Holy Prophet ﷺ and told him how wine and gambling not only spoil man's reason but also cause financial loss and sought his advice in this connection. It was in answer to their question that the present verse was revealed. This is the first verse in which the elementary step to stop Muslim from wine and gambling was taken.What the verse says is clear from its translation, and its explanation which follows immediately. It may be added here that the word, 'Ithm إِثْمٌ ' or sin includes everything that may become a preliminary to sin. For instance, wine dulls senses and weakens the power of reason, something basic to human excellence. Human reason acts as a brake against human indulgence in evil deeds. Once reason is blocked out, the door is opened for all sorts of evil deeds.It will be noted that drinking has not been clearly identified as something unlawful in this verse, but its evils has certainly been pointed out, which may lead man into many sinful activities. In a way, this takes the form of a good counsel urging man to abandon it. That is why, soon after the revelation of this verse, some noble Companions took this good counsel of the Holy Qur'an so seriously that they stopped drinking then and there. There were some others among them who thought that the verse, in fact, has not declared wine as Haram; it has, instead, identified it as a cause of sin in as much as it does lead to evils religiously undesirable, so, if they can manage to keep themselves immune from such evils, what harm could there be if they continued drinking? Consequently, so they did, until came a day when the blessed Companion, ` Abd al-Rahman ibn ` Awf invited some of his friends from among the noble Companions ؓ at his home. When dinner was over, everybody started drinking wine as usual. In the meantime, came the time for Maghrib salah. Everybody stood up for salah and selected one of them to lead the prayers. The Imam began his recitation from the Holy Qur'an, but drunk as he was, he recited the Surah al-Kafirun all wrong. Thereupon, the second step against drinking was taken and the following verse was revealed:يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَ‌بُوا الصَّلَاةَ وَأَنتُمْ سُكَارَ‌ىٰO those who believe, do not go near Salah when you are intoxicated. (4:43)Here, drinking was declared to be absolutely unlawful at the time of the Salah. Other times remained open. Some of the noble Companions ؓ had totally stopped drinking following the revelation of the first verse deducing from it that something which stops one from Salah cannot hold any good at all. And now that Salah has been prohibited in a state of intoxication, one should keep his distance from that which deprives one from Salah. However, since wine was not forbidden clearly and explicitly during hours other than those of Salah, there were some who continued drinking during other hours until when there occurred yet another incident. This time it was the blessed Companion, ` Itban ibn Malik ؓ who invited some Companions ؓ ، Sa'd ibn Abi Waqqas ؓ being one of them. Once the dinner was over, wine was served in accordance with the custom. Then, turning to another customary Arab practice at that time, the intoxicated party started talking poetry and began reciting their respective accomplishments and excellences. The Companion Sa'd ibn Abi Waqqas ؓ recited a Qasidah49 poem in which he satirized the Ansar (helpers) of Madinah and eulogized his own tribal affinities. This made an Ansari young man angry and he hit Sa'd with a jaw-bone from a camel causing severe injury on his head. Sayyidna Sa'd came to the Holy Prophet ﷺ and complained against that Ansari young man. At that time, the Holy Prophet ﷺ raised his hands in prayer and said: الھم بین لنا فی الخمر بیانا شافیا that is, '0 Allah, give us a clear and conclusive guidance in the matter of wine'. Thereupon, the third verse regarding wine, that of Surah al-Ma'idah, was revealed with details declaring wine to be absolutely unlawful. The verse is as follows:يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ‌ وَالْمَيْسِرُ‌ وَالْأَنصَابُ وَالْأَزْلَامُ رِ‌جْسٌ مِّنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ ﴿90﴾O you who believe! wine and gambling and stone altars and drawing of lots with arrows are only an abomination, a work of Satan; so shun it, that haply you may prosper. (5:90)The gradual forbiddance of wineBeing supreme in His authority, Allah alone knows the real wisdom behind all divine imperatives, but a close look into the Islamic legal code reveals that the Shari'ah of Islam has left ample room for human emotions when following its dictates. This is to give man the least possible inconvenience. The Holy Qur'an has itself said: لَا يُكَلِّفُ اللَّـهُ نَفْسًا إِلَّا وُسْعَهَا :'Allah does not obligate anyone beyond his or her capacity' (2:286). It was the demand of this mercy and wisdom that made Islam go slow on forbidding wine.49. An Arab poetical form introduced by the modern poet, Garcia Lorca in the West.The gist of the Qur'anic history of forbidding wine through a gradual process is that it has revealed four verses on the subject. As said earlier, one of these verses belongs to Surah al-Baqarah, the explanation of which you are reading through now. Here, wine has been identified as sin-prone, a corrupting agent. The mention of wine has been left at that point. It has not been 'forbidden'. This, in a way, is a manner of saying that the habit of drinking is worth leaving, but the direct command to quit drinking was not given.The second verse لَا تَقْرَ‌بُوا الصَّلَاةَ وَأَنتُمْ سُكَارَ‌ىٰ : 'do not go near salah نماز when you are intoxicated' (4:43) appears in Surah al-Nis-a'. Here, wine was declared to be unlawful during salah hours. At other times, the choice remained open.The third and the fourth verses belong to Surah al-Ma'idah. In these two, as mentioned earlier, wine was declared to be unlawful clearly and absolutely.The Shari'ah of Islam used the method of gradual prohibition of wine for the simple reason that it would have been much too hard on human temperament to cut away from the habit of a life-time, specially so the habit of addiction to intoxicants. Scholars have said: فطام العادہ اشد من فطام الفضاعۃ : that is, it is harder to change an ongoing habit for man than it is for a child used to suckling at his mother's breast. So, moving wisely, Islam first stressed on its evil, then prohibited it only at the time of salah and finally after the passage of a certain time, it was absolutely forbidden.However, the wisdom that required a gradual process before the prohibition had equally required that once the prohibition is promulgated, it should be implemented with its full force. That is why the Holy Prophet ﷺ ، in the early stages, warned people against the use of wine and told them how it invited divine punishment. He said that wine was the source of evils and indecencies and one who indulges in it can go on to commit even the worst possible sins.In a hadith, he said 'Wine and Faith cannot be combined.' These narrations appear in al-Nisa'i. In the Jami` of al-Tirmidhi, there is a narration from the blessed Companion Anas ؓ which reports that the Holy Prophet ﷺ has cursed ten people in relation to wine, being the crusher or presser or squeezer, the distiller, the user, the server, the carrier, the receiver (the one for whom it is carried), the seller, the buyer, the giver (as gift), and the one who uses the income arising from it. This verbal teaching and persuasion was not all that he stopped at, he took practical steps and made a legally binding proclamation that whosoever has any wine in possession should deposit it at an appointed place.The matchless obedience of the blessed CompanionsAs soon as the first order came to them, the noble Companions ؓ ، obedient and responsive as they were, lost no time and took out all wine stored in their homes for personal use and poured it out on the streets there and then. Sayyidna ` Abdullah ibn ` Umar ؓ has reported that at the time when the proclaimer appointed by the Holy Prophet ﷺ went around the streets of Madinah announcing that wine was forbidden, whoever had a vessel of wine in his hands, threw it away right where he was and whoever had cups or goblets or flasks of wine in the house, brought these out and smashed them off. Sayyidna Anas ؓ was happily busy serving wine to a gathering of friends at that time. Present there were great Companions ؓ like Abu Talha, Abu ` Ubaydah ibn Jarrah, Ubaiyy ibn Ka'b and Suhayl ؓ . When the voice of the proclaimer struck their ears, everybody present said, 'Now, pour all this wine down on the ground and break all cups and goblets and ewers and pitchers.' In some narrations it is said that it was immediately with the announcement that wine had become unlawful that everyone who had a cup of wine reaching close to his lips was electrified and threw it away right there. That day, wine was flowing down the streets of Madinah like a stream of rainwater, and as a result of that, it remained usual in the streets of Madinah for a long time that rains would reactivate the smell of wine soaked in the ground, as well as its colour, which would show up on the surface.When people were ordered to deposit whatever wine they had at a given place, not much was left there to deposit except the limited stock, of wine casks and bags, available in the market for commercial sales. So obedient were the noble Companions ؓ that they deposited those too at the designated place without the least hesitation. The Holy Prophet ﷺ went there personally and slit many leather wine-bags with his own blessed hands and let the rest be slit apart by the Companions ؓ .Another Companion, a businessman who imported wine from Syria happened to be on a business trip in Syria. He had taken his entire capital with him against which he bought a stock of wine for commercial sales. When he returned with his cargo, he came to know that wine had been declared haram حرام before he could enter the city limits of Madinah. Having heard about the ban on wine, the Companion who was a model of devotion and sacrifice, and who was also returning home after investing all his capital and labour hoping to make a big profit out of it, quietly stacked it on a wayside hillock, came down to see the Holy Prophet ﷺ asking him about this stock of his: 'What should I do?' The Holy Prophet ﷺ ordered him, in accordance with the Divine command, that he should tear out all those leather bags and pour the wine in them down on the ground. This wonderful lover of Allah and His Messenger did not hesitate for a moment. Using his own hands, he poured forth all his invested capital on the sands of that hill-slope. This too is a great miracle of Islam, and a demonstration of mind-boggling and virtually unrivalled obedience that came about during this episode. Imagine how difficult it is to shake off the habit of being used to something while these people were chronically habituated to consuming wine and could not stay away from it even for a little while. For them, it was just that command from their Lord proclaimed by His Prophet ﷺ which brought about such an instant change in their habits that they started hating the same wine and gambling they were so addicted to.Islamic strategy for a social changeThe verses above and the events connected with them present before us a model of active Muslim response to the law making wine unlawful. One may call it a miracle of Islam or a unique outcome of prophetic teaching and training or the inevitable end-product of Islamic methodology of social change, the fact is that its effectiveness was phenomenal. Compared to this was the attempt at prohibition made in the United States with the support of experts, lobbies, law, media and constitutional amendment which failed in the face of much increased use of liquor making the authorities cancel their plans. What is the secret behind this enormous difference?The secret is that Islam has never depended on law alone as the tool of social reform. Law not being sufficient, it has first prepared and fine tuned the minds of its people tempering their attitudes with the golden prescription of a deep devotion to and worship of their Creator, moderation in worldly living and a genuine concern for the life to come. The great revolution brought in this manner produced matchless men who would eagerly come forward to sacrifice their life, property, honour, anything and everything at one call from their Prophet ﷺ . This task of preparing men who would match the mission continued throughout the Makkan period by means of rigorous spiritual training. Once such a devoted group of people was ready, and then came the law. No doubt, the Americans too did their best utilizing the vast powers of the media, but they had everything with them except the concern for the life to come while the concern for the Hereafter was the very life-blood of Muslims.The golden prescription is still there, very much valid, waiting for peaceless people round the world to use it. Let the wise think.The good and evil of wineThe 'good' in wine is popularly known as a certain taste and a feeling of well-being, professed increase of temporary energy, and a given glow on the face. Being transient, these benefits hardly stand against the array of evils it breeds. Take the human body first. Drinking causes mal-function of the stomach, reduces desire to eat, affects facial con-tours, inflates the waistline, hurts the liver and the kidneys and be-comes a contributor to all sorts of diseases. Reason does not work under the influence of hard drinks which goes beyond the time one claims to have become sober. The hangover turns out to be as bad. Wine, a tempting stimulant and a much romanticized poison works slowly, inspite of the spirited defence put up by its users. The fact is that drinking not only harms them but affects their children as well.Socially, drinking may become the cause of mutual malice and enmity which is a great evil in the sight of Islamic law. It is for this reason that the Holy Qur'an particularly mentions this evil in Surah al-Ma'idah:إِنَّمَا يُرِ‌يدُ الشَّيْطَانُ أَن يُوقِعَ بَيْنَكُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ فِي الْخَمْرِ‌ وَالْمَيْسِرThe Satan only wants that hositility and hatred come to stay between you through wine and gambling. (5:91)One of the most harmful drawbacks of drinking shows up when a person under its influence lets out his guarded secrets. It becomes much more disastrous if the culprit happens to be a state functionary in possession of vital government secrets. Passing these out to an enemy agent can cause great damage to the state through a coup, a political loss or a challenge to national defence. Clever spies are always on the look out for such opportunities.So, the habit of drinking is not only an evil in itself but a mother of other evils as well making men ready to commit the worst possible crimes against their fellow-beings.The physical evils of drinking are too well-known to recount here while its spiritual evils are equally obvious. Wine is harmful because the Holy Qur'an says: وَيَصُدَّكُمْ عَن ذِكْرِ‌ اللَّـهِ وَعَنِ الصَّلَاةِ : 'It prevents you from remembering Allah and from the Salah'. Then, the question asked by the Holy Qur'an is: فَهَلْ أَنتُم مُّنتَهُونَ 'Would you then desist?'The forbiddance of wine: A complete viewUpto this point, we have discussed four verses of the Holy Qur'an which deal with the unlawfulness of wine, and its forbiddance. It seems appropriate that yet another mention of intoxicants made by the Holy Qur'an in Surah Al-Nahl النحل in a different context should be brought into focus here so that we have all Qur'anic statements concerning wine and intoxicants in one complete frame of reference. The said verse is as follows:وَمِن ثَمَرَ‌اتِ النَّخِيلِ وَالْأَعْنَابِ تَتَّخِذُونَ مِنْهُ سَكَرً‌ا وَرِ‌زْقًا حَسَنًا ۗ إِنَّ فِي ذَٰلِكَ لَآيَةً لِّقَوْمٍ يَعْقِلُونَ ﴿67﴾And of the fruits of the palms and the vines, you take there-from an intoxicant and a good provision. Surely, in that there is a sign for a people who understand. (16:67)In verses preceding the one above, mention was made of Allah's blessings which cause production of human food through unique mechanisms. It was said:وَإِنَّ لَكُمْ فِي الْأَنْعَامِ لَعِبْرَ‌ةً ۖ نُّسْقِيكُم مِّمَّا فِي بُطُونِهِ مِن بَيْنِ فَرْ‌ثٍ وَدَمٍ لَّبَنًا خَالِصًا سَائِغًا لِّلشَّارِ‌بِينَ ﴿66﴾And surely in the cattle there is a lesson for you; We give you to drink of what is in their bellies, between filth and blood, pure milk, sweet to drinkers. (16:66)The text uses the word, 'nusqikum' نُّسْقِيكُم which means We gave you milk to drink' implying that it needs no further human processing. Following this, it was said that man procures things to eat, as well as, makes things which benefit him. Here, the hint is that human processing plays some part in procuring what he eats and in making what, he uses to his advantage. And it is as a result of the entry of the human factor that two types of things were produced. One of these is an intoxicant known as wine while the other is 'a good provision', such as the dates and the grapes which can be used fresh off the palms and vines or can be dried and stored for later use. In short, Allah Almighty, in His perfect creativity, gave man fruits such as dates and grapes and gave him the added right to use them as food. Now what he makes out of them is his choice, either make intoxicants out of them and thereby spoil his reason, or use them for food and energy. According to this explanation, this verse cannot be used to argue in support of the lawfulness of intoxicating wine. The reason is simple. Here, the purpose is to describe the gifts of nature and to point out to the different forms in which they could be used which is all part of the same Divine blessing. For instance, consider all that man eats and things man uses to his advantage. There are many who use these in ways that are impermissible but, the incidence of someone using things wrongfully does not preclude a blessing from remaining a blessing. So, the context of the statement needs no details as to which use is permissible or impermissible, however, there is a subtle indication embedded here too. If we look at how 'sakar: intoxicant' has been counter-poised by 'rizqan hasana': رِ‌زْقًا حَسَنًا 'a good provision', we would realize that an intoxicant is not a good provision. The majority of commentators take sakar to mean something that intoxicates. (Ruh al-Ma'ani, Qurtubi and Jassas)There is a consensus of the Ummah that these verses are Makkan while the unlawfulness of wine was revealed later on in Madinah al-Tayyibah. Even though wine was lawful at the time these verses were revealed and Muslims used to indulge in wine generally yet, even at that stage, a hint was made in the verse that indulging in wine is not good. Later on, came the Qur'anic command which clearly and forcefully made wine unlawful.The prohibition of GamblingThe word, maisir مَيْسِر is an infinitive and lexically means to distribute'. One who distributes is called yasir یاسِر . During the days of Jahiliyyah, several types of games of chance were common in Arabia. In one of such games, they used to slaughter a camel following which they would gamble while distributing shares from the meat. Some used to get more than one share while others remained deprived of even one. The one who thus remained deprived had to pay for the whole camel. The meat was, of course, distributed among the poor; the gamblers did not use it themselves.The catch in this particular game of chance was that it benefited the poor while, at the same time, it demonstrated the philanthropy of the gamblers. That is why this game was considered a matter of pride by them. Anyone who would not participate in it was chided as miserly and wretched.It is because of the relevance of distribution that Qimar قمار is given the name of Maisir. All Companions, and Successors to them, hold the unanimous view that the word, Maisir includes all forms of Qimar or gambling and that all of them are Haram حرام or unlawful. Ibn Kathir (رح) in his Tafsir and al-Jassas (رح) in Ahkam al-Qur'an report that the blessed Companions ` Abdullah ibn ` Abbas, Ibn ` Umar, Qatadah, Mu'awiyah ibn Salih, 'Ata and Ta'wus ؓ said: المیسر القمار حتی لعب الصبیان بالکعاب والجوز that is, Qimar (of all kinds) is Maisir - even the games of children with dices and walnuts.Sayyidna Ibn ` Abbas ؓ said ألمخاطرۃ من القمار that is, Mukhatarah مخاطرۃ (to put something on stake) falls under Qimar (Jassas). Ibn Sirin ؓ said: 'That which involves stakes is included in Maisir' (Ruh al-Bayn).Mukhatarah مخاطرۃ or 'stake' is a deal which revolves between profit and loss, that is, there may be a chance that one gets a lot, and also, that one gets nothing. This is very much like what we find in all sorts of modern lotteries. All these types are included under Qimar and Maisir or gambling, and are haram حرام . Therefore, Maisir or Qimar or gambling has been defined as a deal in which the act of making a person the owner of something of value depends on a contingency the two sides of which are equal, and consequently, there are two equal possibilities of taking total profit or absorbing total loss (shami, Kitab al-Khatar wa Fibahah, volume 5, page 355). For instance, it is quite possible that the penalty falls on A, and it is also possible that it falls on B.To sum up, the rule is that all kinds and forms in vogue - in the past or current today or likely to emerge in the future - shall all be called Maisir and Qimar and gambling. Prize-awarding cross-word puzzles (in which the participants are charged a fee) and commercial lotteries, the generally known among whatever other forms they may have, are all included under gambling. However, should there be a prize offered by one side only, stipulating that it will be given to one who performs a certain feat, that would not matter subject to the condition that no fee is taken from that person. The reason is that, in this case, the deal does not hang between benefit and harm, but hangs between benefit and no benefit.Therefore, in authentic ahadith, chess and backgammon and their likes have been declared unlawful where money or property is staked in a win or lose situation. Should there be money staked in playing cards, that too will be included under Maisir.In Sahih Muslim, there is a report from the blessed Companion Buraydah ؓ which states that the Holy Prophet ﷺ said that one who plays backgammon is like one who dyes his hands in the flesh and blood of pork. Sayyidna ` Ali ؓ said that chess is included in Maisir, that is gambling. Sayyidna ` Abdullah ibn ` Umar ؓ said that chess is much worse than backgammon. (Tafsir Ibn Kathir)During the early days of Islam, gambling was permissible like drinking. When the verses beginning غُلِبَتِ الرُّ‌ومُ ﴿2﴾ in Surah al-Rum were revealed where the Holy Qur'an foretold that the Byzantines have no doubt lost to their rivals - the Persians, but, after a few years, the Byzantines will prevail once again. When the disbelievers of Makkah denied the prophecy, Sayyidna Abu Bakr al-Siddiq ؓ ، challenged them with a bet, something like Qimar, proposing that should the Byzantines prevail in so many years the disbelievers will have to pay a certain amount. The bet was approved. When this prophecy of the Qur'an actually came to pass, Sayyidna Abu Bakr ؓ made sure that he got the waged amount from the disbelievers and brought it to the Holy Prophet ﷺ who expressed his pleasure with what had happened but asked him to give away the bet-money in charity. This is significant because Allah had kept His Messenger ﷺ protected from something that was permissible at that time but was going to be made impermissible later on. This is why he always kept aloof from wine and gambling, and there were particular ones among the noble Companions ؓ who also remained protected against these. It appears in a narration that the angel Jibra'il (علیہ السلام) told the Holy Prophet ﷺ that Allah Almighty likes four character-traits in Ja'far al-Tayyar. He ﷺ asked Sayyidna Ja'far al-Tayyar ؓ as to what these four traits were. He said, 'Till now, I have never talked about these before anyone. Now that Allah Almighty has told you about them, I submit and relate these four to you. I saw that wine ruins reason, so I never went near it. I saw that idols cause no benefit or harm to anyone, so I never indulged in idol-worship even during the days of Jahiliyyah. Since I have an acute sense of honour concerning my wife and daughters, so I never committed adultery. Then, I realized that lying is unbridled meanness, and a terrible disgrace, so I never told a lie even in Jahiliyyah'. (Ruh al-Bayan)Social ill-effects of gamblingThe Holy Qur'an has said the same thing about Qimar or gambling as it has said about wine, that is, in it there are some benefits as well, but the harm it brings is greater than its benefits. Everyone knows this sort of benefit can make a pauper an overnight millionaire, but there are very few people who know how evil the practice is economically, socially and spiritually.In gambling, speaking briefly, the gain of one person is dependent upon the loss of the other. The total gain of the winner is an outcome of the total loss of the loser because this transaction does not increase the (national) wealth or production. The amount of wealth remains as it was. What happens through this game of chance is that one is sucked dry of his wealth which then reaches the other, therefore, Qimar is a blanket undoing of a people, and the death of human morality. Isn't it that man, who should be an agent of public good, a model of sympathy and sacrifice, stoops to the level of a beast while gambling, and starts seeing his life in the death of his brother, and finding delight in his distress, and searching for gain in his loss, and goes about harnessing all his abilities to promote his selfishness? Contrary to this are the permissible forms of transactions in trade where parties buy and sell releasing profits for both. Then, wealth circulates and increases through exchange of commercial commodities and the buyer and seller both find it beneficial.To begin with, gambling is harmful because the addicted gambler comes to be deprived of the very habit of earning his livelihood, because he always keeps dreaming that he will simply sit and grab what belongs to the other person in no time through a bet, specially so as it involves no hard work. Some scholars have said that gambling has been called Maisir (as derived from the word 'yusr یُسر ' meaning 'easiness' ) because one can easily take possession of what belongs to the other through it. Even if gambling deals revolve around a small number of people such as two or four, their harmful effects mentioned above show up very clearly. But, here we are in this modern age, called 'the age of progress' by those handicapped by superficial vision and lack of insight into its aftermath, where we see wine of all sorts given new names and labels, where ever-new kinds of interest and ever-innovative corporate methods to promote it have been invented, commandeered and given the safe name of 'banking'; so it is with gambling where thousands of dubious forms have found currency. Some of these are so highly collective that the amount of contribution from a whole nation keeps adding up bit by bit, and in case there is a loss, that gets spread out over everybody and thus does not become conspicuous. When an amount from this total 'take' reaches the hands of one person, his gain appears to be prominent, therefore, people tend to look at his personal gain but pay no heed to the collective loss of their nation or country. Consequently, they are trapped into believing that these new kinds may as well be valid, although present here are all those harmful effects which are found in gambling confined to a small group of two or four people. Looked at from another angle, the harm brought by this large-scale gambling is much worse than that released by the older form of gambling, for its evil effects are far-reaching and spell out the ruin of a whole nation. As evident, the natural result of this practice will be that wealth belonging to the common people of the community will go on decreasing while the capital of some capitalists will go on increasing further. Inevitably then, the entire wealth of the nation will shrink and come to be concentrated into the hands of a limited number of individuals and a limited number of families. This can be witnessed everyday in stock markets and in other forms of Qimar. Now, Islamic economic strategy has an important principle of its own. It declares that every deal which siphons the wealth of a whole community out into the coffers of a few capitalists is haram, unlawful and forbidden. The Holy Qur'an itself, while stating the principle of the distribution of wealth, has proclaimed: كَيْ لَا يَكُونَ دُولَةً بَيْنَ الْأَغْنِيَاءِ مِنكُمْ. It means that the principle of distributing spoils of war among different segments of the society given by the Holy Qur'an aims to make sure that wealth does not shrink and concentrate in the hands of a few capitalists.Gambling, like wine, becomes the cause of mutual disputes reaching the limits of hatred and animosity, so fatal in a civilized society. To quote once again, the Holy Qur'an mentions the evil of gambling in the following words:إِنَّمَا يُرِ‌يدُ الشَّيْطَانُ أَن يُوقِعَ بَيْنَكُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ فِي الْخَمْرِ‌ وَالْمَيْسِرِ‌ وَيَصُدَّكُمْ عَن ذِكْرِ‌ اللَّـهِ وَعَنِ الصَّلَاةِThe Satan only wants hostility and hatred to come to stay between you through wine and gambling, and to prevent you from remembering Allah and from the Salah. (5:91)The effect of gambling, like that of wine, is that one gets recklessly involved in it, becoming unable to attend to the remembrance of Allah, and the prayer. Perhaps, this is why the Holy Qur'an has elected to mention wine and gambling side by side in an identical manner since Qimar or gambling has an intoxicating pull of its own which makes one ignore the concern of what is good or bad for him.As partly mentioned earlier, the basic evil in gambling is that one can falsely devour what belongs to others through this method without any reasonable compensation or brotherly consideration. This is what the Holy Qur'an prohibits in the following words: لَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ (And do not eat up each other's property by false means) (2:188).The destroyer of many a home, the ill effects of gambling do not remain restricted to the gambler alone. They affect his whole family and become contagious to a much larger social circle because people may have entered into transactions, contracts and 'loan deals with him which will hurt all concerned in the event of his becoming insolvent.Finally, in the background of rising social addiction to various Qimar forms, it is useful to keep in view that this evil distorts one's natural attitude to work and rivets it on imagined gains. Rather than concentrate on his physical or mental skills to increase his earnings steadily, one starts getting fixed on finding ways and means to usurp the earnings of others.That is why the Holy Qur'an has said: وَإِثْمُهُمَا أَكْبَرُ‌ مِن نَّفْعِهِمَا that is, the evils of wine and gambling are greater than their benefits.Some juristic rules and related notes:In this verse, the acknowledgement of some benefits of wine and gambling has been combined with the instruction to desist from them which helps us deduce the rule that the presence of material benefits in something or act is not contrary to its being declared haram حرام under the Islamic law. We know that a certain medicine or food item is called harmful if its harmful effects are far stronger than 'its benefits. If this was not so, nothing in this world, not even the worst, would turn out to be totally devoid of any benefit. A deadly poison, the snake and the scorpion and the wild beasts, they all have their benefits but, speaking generally, they are called harmful and people are told to watch out against them. Similarly, keeping in view the essential sense, things the evils of which are greater than their benefits are declared haram or unlawful under the Shari'ah. None of the crimes such as theft, robbery, adultery, kidnapping and fraud are devoid of some benefit, for had they been totally benefitless no sane person would ever go near them, even though the most perfect people in all such crimes are those known for their tact and intelligence. This tells us that some or the other benefit does show up in all crimes but, since their harmfulness is greater than their benefit, no sane person stands up to declare them as useful and permissible. It is under this principle that the Shari'ah of Islam has made wine and gambling unlawful.2. This verse also provides the rule that the elimination of evil takes precedence over the acquisition of benefit, that is, should something give a certain benefit along with causing some harm, it becomes necessary to abandon the benefit in order to stay safe against the harm. In other words, a benefit which comes with harmfulness attached to it is ignored.The first part of verse 219 related to the question asked about wine and gambling, a detailed explanation of which appears in previous pages.The second part of the verse appearing here relates to another question -- about how much should be spent in charity. The answer given is 'al-` afw' العفو which has been translated here as 'the surplus'. It means that one should not, by such spending, get into personal trouble in the material life of this world, or by wasting away somebody's due right, get into the pain of answerability in the life to come.

<h2 class="title">The Gradual Prohibition of Khamr (Alchoholic Drink)</h2><p>Imam Ahmad recorded that Abu Maysarah said that `Umar once said, "O Allah! Give us a clear ruling regarding Al-Khamr!" Allah sent down the Ayah of Surat Al-Baqarah: </p><div class="text_uthmani arabic">يَسْـَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ قُلْ فِيهِمَآ إِثْمٌ كَبِيرٌ</div><p>(They ask you (O Muhammad ) concerning alcoholic drink and gambling. Say: "In them is a great sin...) </p><p>`Umar was then summoned and the Ayah was recited to him. Yet, he still said, "O Allah! Give us a clear ruling regarding Al-Khamr." Then, this Ayah that is in Surat An-Nisa' was revealed: </p><div class="text_uthmani arabic">يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَقْرَبُواْ الصَّلَوةَ وَأَنتُمْ سُكَـرَى</div><p>(O you who believe! Approach not As-Salah (the prayer) when you are in a drunken state.) (4:43) </p><p>Then, when the prayer was called for, a person used to herald on behalf of Allah's Messenger , "No drunk person should attend the prayer." `Umar was summoned again and the Ayah was recited to him. Yet, he still said, "O Allah! Give us a clear ruling regarding Al-Khamr." Then, the Ayah that is in Surat Al-Ma'idah was revealed, `Umar was again summoned and the Ayah was recited to him. When he reached: </p><div class="text_uthmani arabic">فَهَلْ أَنْتُمْ مُّنتَهُونَ</div><p>(So, will you not then abstain) (5:91) he said, "We did abstain, we did abstain." This is also the narration that Abu Dawud, At-Tirmidhi and An-Nasai collected in their books. `Ali bin Al-Madini and At-Tirmidhi said that the chain of narrators for this Hadith is sound and authentic. We will mention this Hadith again along with what Imam Ahmad collected by Abu Hurayrah Allah's saying in Surat Al-Ma'idah: </p><div class="text_uthmani arabic">إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالاٌّنصَابُ وَالاٌّزْلاَمُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَـنِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ</div><p>(Intoxicants and gambling, and Al-Ansab, and Al-Azlam are an abomination of Satan's handiwork. So avoid (strictly all) that (abomination) in order that you may be successful.) (5:90) </p><p>Allah said: </p><div class="text_uthmani arabic">يَسْـَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ</div><p>(They ask you (O Muhammad ) concerning alcoholic drinks and gambling.) </p><p>As for Al-Khamr, `Umar bin Khattab, the Leader of the faithful, used to say, "It includes all what intoxicates the mind." We will also mention this statement in the explanation of Surat Al-Ma'idah, along with the topic of gambling. </p><p>Allah said: </p><div class="text_uthmani arabic">قُلْ فِيهِمَآ إِثْمٌ كَبِيرٌ وَمَنَـفِعُ لِلنَّاسِ</div><p>(Say: In them is a great sin, and (some) benefits for men.) </p><p>As for the harm that the Khamr and gambling cause, it effects the religion. As for their benefit, it is material, including benefit for the body, digesting the food, getting rid of the excrements, sharpening the mind, bringing about a joyous sensation and financially benefiting from their sale. Also, (their benefit includes) earnings through gambling that one uses to spend on his family and on himself. Yet, these benefits are outweighed by the clear harm that they cause which affects the mind and the religion. This is why Allah said: </p><div class="text_uthmani arabic">وَإِثْمُهُمَآ أَكْبَرُ مِن نَّفْعِهِمَا</div><p>(...but the sin of them is greater than their benefit.) </p><p>This Ayah was the beginning of the process of prohibiting Khamr, not explicity, but it only implied this meaning. So when this Ayah was recited to `Umar, he still said, "O Allah! Give us a clear ruling regarding Al-Khamr." Soon after, Allah sent down a clear prohibition of Khamr in Surat Al-Ma'idah: </p><div class="text_uthmani arabic">يَـأَيُّهَا الَّذِينَ آمَنُواْ إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالاٌّنصَابُ وَالاٌّزْلاَمُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَـنِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ - إِنَّمَا يُرِيدُ الشَّيْطَـنُ أَن يُوقِعَ بَيْنَكُمُ الْعَدَاوَةَ وَالْبَغْضَآءَ فِى الْخَمْرِ وَالْمَيْسِرِ وَيَصُدَّكُمْ عَن ذِكْرِ اللَّهِ وَعَنِ الصَّلَوةِ فَهَلْ أَنْتُمْ مُّنتَهُونَ </div><p>(O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al-Ansab, and Al-Azlam are an abomination of Shaytan's handiwork. So avoid (strictly all) that (abomination) in order that you may be successful. Shaytan wants only to excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder you from the remembrance of Allah and from As-Salah (the prayer). So, will you not then abstain) (5:90, 91) </p><p>We will mention this subject, by the will of Allah, when we explain Surat Al-Ma'idah. </p><p>Ibn `Umar, Ash-Sha`bi, Mujahid, Qatadah, Ar-Rabi` bin Anas and `Abdur-Rahman bin Aslam stated that the first Ayah revealed about Khamr was: </p><div class="text_uthmani arabic">يَسْـَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ قُلْ فِيهِمَآ إِثْمٌ كَبِيرٌ</div><p>(They ask you about Khamr and gambling. Say: "In them there is great sin.") (2:219) </p><p>Then, the Ayah in Surat An-Nisa' was revealed (on this subject) and then the Ayah in Surat Al-Ma'idah which prohibited Khamr. </p><h2 class="title">Spending whatever One could spare of his Money on Charity</h2><p>Allah said: </p><div class="text_uthmani arabic">وَيَسْـَلُونَكَ مَاذَا يُنفِقُونَ قُلِ الْعَفْوَ</div><p>(And they ask you what they ought to spend. Say: "That which is (spare) beyond your needs.") </p><p>Al-Hakam said that Miqsam said that Ibn `Abbas said that this Ayah means, whatever you can spare above the needs of your family. This is also the opinion of Ibn `Umar, Mujahid, `Ata', `Ikrimah, Sa`id bin Jubayr, Muhammad bin Ka`b, Al-Hasan, Qatadah, Al-Qasim, Salim, `Ata' Al-Khurasani and Ar-Rabi` bin Anas. </p><p>Ibn Jarir related that Abu Hurayrah said that a man said, "O Messenger of Allah! I have a Dinar (a currency)." The Prophet said: </p><div class="text_uthmani arabic">«أَنْفِقْهُ عَلى نَفْسِك»</div><p>(Spend it you on yourself.) He said, "I have another Dinar." He said: </p><div class="text_uthmani arabic">«أَنْفِقْهُ عَلى أَهْلِك»</div><p>(Spend it on your wife.) He said, "I have another Dinar." He said: </p><div class="text_uthmani arabic">«أَنْفِقْهُ عَلى وَلَدِك»</div><p>(Spend it on your offspring.) He said, "I have another Dinar." He said: </p><div class="text_uthmani arabic">«فَأَنْتَ أَبْصَر»</div><p>(You have better knowledge (meaning how and where to spend it in charity).) </p><p>Muslim also recorded this Hadith in his Sahih. </p><p>Muslim recorded that Jabir said that Allah's Messenger said to a man: </p><div class="text_uthmani arabic">«ابْدَأْ بِنَفْسِكَ فَتَصَدَّقْ عَلَيْهَا، فَإِنْ فَضَلَ شَيْءٌ فَلِأَهْلِكَ، فَإِنْ فَضَلَ شَيْءٌ عَنْ أَهْلِكَ فَلِذِي قَرَابَتِكَ، فَإِنْ فَضَلَ عَنْ ذِي قَرَابَتِكَ شَيْءٌ فَهكَذَا وَهكَذَا»</div><p>(Start with yourself and grant it some charity. If anything remains, then spend it on your family. If anything remains, then spend it on your relatives. If anything remains, then spend it like this and like that (i.e., on various charitable purposes).) </p><p>A Hadith states: </p><div class="text_uthmani arabic">«ابْنَ آدَمَ إِنَّكَ أَنْ تَبْذُلَ الْفَضْلَ خَيْرٌ لَكَ، وَأَنْ تُمْسِكَهُ شَرٌّ لَكَ، وَلَا تُلَامُ عَلى كَفَاف»</div><p>(O son of Adam! If you spend whatever you can spare, it would be better for you; but if you keep it, it would be worse for you. You shall not be blamed for whatever is barely sufficient.) </p><p>Allah said: </p><div class="text_uthmani arabic">كَذلِكَ يُبيِّنُ اللَّهُ لَكُمُ الآيَـتِ لَعَلَّكُمْ تَتَفَكَّرُونَفِى الدُّنُيَا وَالاٌّخِرَةِ</div><p>(Thus Allah makes clear to you His Ayat in order that you may give thought. In (to) this worldly life and in the Hereafter.) meaning, just as He stated and explained these commandments for you, He also explains the rest of His Ayat regarding the commandments and His promises and warnings, so that you might give thought in this life and the Hereafter. `Ali bin Abu Talhah said that Ibn `Abbas commented, "Meaning about the imminent demise and the brevity of this life, and the imminent commencement of the Hereafter and its continuity." a </p><h2 class="title">Maintaining the Orphan's Property</h2><p>Allah said: </p><div class="text_uthmani arabic">وَيَسْـَلُونَكَ عَنِ الْيَتَـمَى قُلْ إِصْلاَحٌ لَّهُمْ خَيْرٌ وَإِن تُخَالِطُوهُمْ فَإِخْوَنُكُمْ وَاللَّهُ يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ وَلَوْ شَآءَ اللَّهُ لأَعْنَتَكُمْ</div><p>(And they ask you concerning orphans. Say: "The best thing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers. And Allah knows him who means mischief (e.g., to swallow their property) from him who means good (e.g., to save their property). And if Allah had wished, He could have put you into difficulties.) </p><p>Ibn Jarir reported that Ibn `Abbas said, "When the Ayat: </p><div class="text_uthmani arabic">وَلاَ تَقْرَبُواْ مَالَ الْيَتِيمِ إِلاَّ بِالَّتِى هِىَ أَحْسَنُ</div><p>(And come not near to the orphan's property, except to improve it.) (6:152) and </p><div class="text_uthmani arabic">إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَلَ الْيَتَـمَى ظُلْماً إِنَّمَا يَأْكُلُونَ فِى بُطُونِهِمْ نَاراً وَسَيَصْلَوْنَ سَعِيراً </div><p>(Verily, those who unjustly eat up the property of orphans, they eat up only fire into their bellies, and they will be burnt in the blazing Fire!) (4:10) were revealed, those who took care of some orphans, separated their food and drink from the orphans' food and drink. When some of the orphans' food and drink remained, they would keep it for them until they eat it or otherwise get spoiled. This situation was difficult for them and they mentioned this subject to Allah's Messenger . </p><div class="text_uthmani arabic">وَيَسْـَلُونَكَ عَنِ الْيَتَـمَى قُلْ إِصْلاَحٌ لَّهُمْ خَيْرٌ وَإِن تُخَالِطُوهُمْ فَإِخْوَنُكُمْ</div><p>(And they ask you concerning orphans. Say: "The best thing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers.) Hence, they joined their food and drink with the food and drink of the orphans." This Hadith was also collected by Abu Dawud, An-Nasa'i and Al-Hakim in his Mustadrak. Several others said similarly about the circumstances surrounding the revelation of the Ayah (2:220), including Mujahid, `Ata', Ash-Sha`bi, Ibn Abu Layla, Qatadah and others among the Salaf and those after them. </p><p>Ibn Jarir reported that `A'ishah said, "I dislike that an orphan's money be under my care, unless I mix my food with his food and my drink with his drink." </p><p>Allah said: </p><div class="text_uthmani arabic">قُلْ إِصْلاَحٌ لَّهُمْ خَيْرٌ</div><p>(Say: The best thing is to work honestly in their property.) meaning, on the one hand (i.e., this is required in any case). Allah then said: </p><div class="text_uthmani arabic">وَإِن تُخَالِطُوهُمْ فَإِخْوَنُكُمْ</div><p>(...and if you mix your affairs with theirs, then they are your brothers.) meaning, there is no harm if you mix your food and drink with their food and drink, since they are your brothers in the religion. This is why Allah said afterwards: </p><div class="text_uthmani arabic">وَاللَّهُ يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ</div><p>(And Allah knows (the one) who means mischief (e.g., to swallow their property) from (the one) who means good (e.g., to save their property). ) meaning, He knows those whose intent is to cause mischief or righteousness. He also said: </p><div class="text_uthmani arabic">وَلَوْ شَآءَ اللَّهُ لأَعْنَتَكُمْ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ</div><p>(And if Allah had wished, He could have put you into difficulties. Truly, Allah is All-Mighty, All-Wise) meaning, if Allah wills, He will make this matter difficult for you. But, He made it easy for you, and allowed you to mix your affairs with the orphans' affairs in a way that is better. Similarly, Allah said: </p><div class="text_uthmani arabic">وَلاَ تَقْرَبُواْ مَالَ الْيَتِيمِ إِلاَّ بِالَّتِى هِىَ أَحْسَنُ</div><p>(And come not near to the orphan's property, except to improve it.) (6:152) </p><p>Allah has thus allowed spending from the orphan's estate by its executor, in reasonable proportions, on the condition that he has the intention to compensate the orphan later on, when he can afford it. We will mention about it in detail in Surat An-Nisa' by Allah's will. </p>

The Gradual Prohibition of Khamr (Alchoholic Drink)Imam Ahmad recorded that Abu Maysarah said that `Umar once said, "O Allah! Give us a clear ruling regarding Al-Khamr!" Allah sent down the Ayah of Surat Al-Baqarah: يَسْـَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ قُلْ فِيهِمَآ إِثْمٌ كَبِيرٌ(They ask you (O Muhammad ) concerning alcoholic drink and gambling. Say: "In them is a great sin...) `Umar was then summoned and the Ayah was recited to him. Yet, he still said, "O Allah! Give us a clear ruling regarding Al-Khamr." Then, this Ayah that is in Surat An-Nisa' was revealed: يَـأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تَقْرَبُواْ الصَّلَوةَ وَأَنتُمْ سُكَـرَى(O you who believe! Approach not As-Salah (the prayer) when you are in a drunken state.) (4:43) Then, when the prayer was called for, a person used to herald on behalf of Allah's Messenger , "No drunk person should attend the prayer." `Umar was summoned again and the Ayah was recited to him. Yet, he still said, "O Allah! Give us a clear ruling regarding Al-Khamr." Then, the Ayah that is in Surat Al-Ma'idah was revealed, `Umar was again summoned and the Ayah was recited to him. When he reached: فَهَلْ أَنْتُمْ مُّنتَهُونَ(So, will you not then abstain) (5:91) he said, "We did abstain, we did abstain." This is also the narration that Abu Dawud, At-Tirmidhi and An-Nasai collected in their books. `Ali bin Al-Madini and At-Tirmidhi said that the chain of narrators for this Hadith is sound and authentic. We will mention this Hadith again along with what Imam Ahmad collected by Abu Hurayrah Allah's saying in Surat Al-Ma'idah: إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالاٌّنصَابُ وَالاٌّزْلاَمُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَـنِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ(Intoxicants and gambling, and Al-Ansab, and Al-Azlam are an abomination of Satan's handiwork. So avoid (strictly all) that (abomination) in order that you may be successful.) (5:90) Allah said: يَسْـَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ(They ask you (O Muhammad ) concerning alcoholic drinks and gambling.) As for Al-Khamr, `Umar bin Khattab, the Leader of the faithful, used to say, "It includes all what intoxicates the mind." We will also mention this statement in the explanation of Surat Al-Ma'idah, along with the topic of gambling. Allah said: قُلْ فِيهِمَآ إِثْمٌ كَبِيرٌ وَمَنَـفِعُ لِلنَّاسِ(Say: In them is a great sin, and (some) benefits for men.) As for the harm that the Khamr and gambling cause, it effects the religion. As for their benefit, it is material, including benefit for the body, digesting the food, getting rid of the excrements, sharpening the mind, bringing about a joyous sensation and financially benefiting from their sale. Also, (their benefit includes) earnings through gambling that one uses to spend on his family and on himself. Yet, these benefits are outweighed by the clear harm that they cause which affects the mind and the religion. This is why Allah said: وَإِثْمُهُمَآ أَكْبَرُ مِن نَّفْعِهِمَا(...but the sin of them is greater than their benefit.) This Ayah was the beginning of the process of prohibiting Khamr, not explicity, but it only implied this meaning. So when this Ayah was recited to `Umar, he still said, "O Allah! Give us a clear ruling regarding Al-Khamr." Soon after, Allah sent down a clear prohibition of Khamr in Surat Al-Ma'idah: يَـأَيُّهَا الَّذِينَ آمَنُواْ إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالاٌّنصَابُ وَالاٌّزْلاَمُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَـنِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ - إِنَّمَا يُرِيدُ الشَّيْطَـنُ أَن يُوقِعَ بَيْنَكُمُ الْعَدَاوَةَ وَالْبَغْضَآءَ فِى الْخَمْرِ وَالْمَيْسِرِ وَيَصُدَّكُمْ عَن ذِكْرِ اللَّهِ وَعَنِ الصَّلَوةِ فَهَلْ أَنْتُمْ مُّنتَهُونَ (O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al-Ansab, and Al-Azlam are an abomination of Shaytan's handiwork. So avoid (strictly all) that (abomination) in order that you may be successful. Shaytan wants only to excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder you from the remembrance of Allah and from As-Salah (the prayer). So, will you not then abstain) (5:90, 91) We will mention this subject, by the will of Allah, when we explain Surat Al-Ma'idah. Ibn `Umar, Ash-Sha`bi, Mujahid, Qatadah, Ar-Rabi` bin Anas and `Abdur-Rahman bin Aslam stated that the first Ayah revealed about Khamr was: يَسْـَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ قُلْ فِيهِمَآ إِثْمٌ كَبِيرٌ(They ask you about Khamr and gambling. Say: "In them there is great sin.") (2:219) Then, the Ayah in Surat An-Nisa' was revealed (on this subject) and then the Ayah in Surat Al-Ma'idah which prohibited Khamr. Spending whatever One could spare of his Money on CharityAllah said: وَيَسْـَلُونَكَ مَاذَا يُنفِقُونَ قُلِ الْعَفْوَ(And they ask you what they ought to spend. Say: "That which is (spare) beyond your needs.") Al-Hakam said that Miqsam said that Ibn `Abbas said that this Ayah means, whatever you can spare above the needs of your family. This is also the opinion of Ibn `Umar, Mujahid, `Ata', `Ikrimah, Sa`id bin Jubayr, Muhammad bin Ka`b, Al-Hasan, Qatadah, Al-Qasim, Salim, `Ata' Al-Khurasani and Ar-Rabi` bin Anas. Ibn Jarir related that Abu Hurayrah said that a man said, "O Messenger of Allah! I have a Dinar (a currency)." The Prophet said: «أَنْفِقْهُ عَلى نَفْسِك»(Spend it you on yourself.) He said, "I have another Dinar." He said: «أَنْفِقْهُ عَلى أَهْلِك»(Spend it on your wife.) He said, "I have another Dinar." He said: «أَنْفِقْهُ عَلى وَلَدِك»(Spend it on your offspring.) He said, "I have another Dinar." He said: «فَأَنْتَ أَبْصَر»(You have better knowledge (meaning how and where to spend it in charity).) Muslim also recorded this Hadith in his Sahih. Muslim recorded that Jabir said that Allah's Messenger said to a man: «ابْدَأْ بِنَفْسِكَ فَتَصَدَّقْ عَلَيْهَا، فَإِنْ فَضَلَ شَيْءٌ فَلِأَهْلِكَ، فَإِنْ فَضَلَ شَيْءٌ عَنْ أَهْلِكَ فَلِذِي قَرَابَتِكَ، فَإِنْ فَضَلَ عَنْ ذِي قَرَابَتِكَ شَيْءٌ فَهكَذَا وَهكَذَا»(Start with yourself and grant it some charity. If anything remains, then spend it on your family. If anything remains, then spend it on your relatives. If anything remains, then spend it like this and like that (i.e., on various charitable purposes).) A Hadith states: «ابْنَ آدَمَ إِنَّكَ أَنْ تَبْذُلَ الْفَضْلَ خَيْرٌ لَكَ، وَأَنْ تُمْسِكَهُ شَرٌّ لَكَ، وَلَا تُلَامُ عَلى كَفَاف»(O son of Adam! If you spend whatever you can spare, it would be better for you; but if you keep it, it would be worse for you. You shall not be blamed for whatever is barely sufficient.) Allah said: كَذلِكَ يُبيِّنُ اللَّهُ لَكُمُ الآيَـتِ لَعَلَّكُمْ تَتَفَكَّرُونَفِى الدُّنُيَا وَالاٌّخِرَةِ(Thus Allah makes clear to you His Ayat in order that you may give thought. In (to) this worldly life and in the Hereafter.) meaning, just as He stated and explained these commandments for you, He also explains the rest of His Ayat regarding the commandments and His promises and warnings, so that you might give thought in this life and the Hereafter. `Ali bin Abu Talhah said that Ibn `Abbas commented, "Meaning about the imminent demise and the brevity of this life, and the imminent commencement of the Hereafter and its continuity." a Maintaining the Orphan's PropertyAllah said: وَيَسْـَلُونَكَ عَنِ الْيَتَـمَى قُلْ إِصْلاَحٌ لَّهُمْ خَيْرٌ وَإِن تُخَالِطُوهُمْ فَإِخْوَنُكُمْ وَاللَّهُ يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ وَلَوْ شَآءَ اللَّهُ لأَعْنَتَكُمْ(And they ask you concerning orphans. Say: "The best thing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers. And Allah knows him who means mischief (e.g., to swallow their property) from him who means good (e.g., to save their property). And if Allah had wished, He could have put you into difficulties.) Ibn Jarir reported that Ibn `Abbas said, "When the Ayat: وَلاَ تَقْرَبُواْ مَالَ الْيَتِيمِ إِلاَّ بِالَّتِى هِىَ أَحْسَنُ(And come not near to the orphan's property, except to improve it.) (6:152) and إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَلَ الْيَتَـمَى ظُلْماً إِنَّمَا يَأْكُلُونَ فِى بُطُونِهِمْ نَاراً وَسَيَصْلَوْنَ سَعِيراً (Verily, those who unjustly eat up the property of orphans, they eat up only fire into their bellies, and they will be burnt in the blazing Fire!) (4:10) were revealed, those who took care of some orphans, separated their food and drink from the orphans' food and drink. When some of the orphans' food and drink remained, they would keep it for them until they eat it or otherwise get spoiled. This situation was difficult for them and they mentioned this subject to Allah's Messenger . وَيَسْـَلُونَكَ عَنِ الْيَتَـمَى قُلْ إِصْلاَحٌ لَّهُمْ خَيْرٌ وَإِن تُخَالِطُوهُمْ فَإِخْوَنُكُمْ(And they ask you concerning orphans. Say: "The best thing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers.) Hence, they joined their food and drink with the food and drink of the orphans." This Hadith was also collected by Abu Dawud, An-Nasa'i and Al-Hakim in his Mustadrak. Several others said similarly about the circumstances surrounding the revelation of the Ayah (2:220), including Mujahid, `Ata', Ash-Sha`bi, Ibn Abu Layla, Qatadah and others among the Salaf and those after them. Ibn Jarir reported that `A'ishah said, "I dislike that an orphan's money be under my care, unless I mix my food with his food and my drink with his drink." Allah said: قُلْ إِصْلاَحٌ لَّهُمْ خَيْرٌ(Say: The best thing is to work honestly in their property.) meaning, on the one hand (i.e., this is required in any case). Allah then said: وَإِن تُخَالِطُوهُمْ فَإِخْوَنُكُمْ(...and if you mix your affairs with theirs, then they are your brothers.) meaning, there is no harm if you mix your food and drink with their food and drink, since they are your brothers in the religion. This is why Allah said afterwards: وَاللَّهُ يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ(And Allah knows (the one) who means mischief (e.g., to swallow their property) from (the one) who means good (e.g., to save their property). ) meaning, He knows those whose intent is to cause mischief or righteousness. He also said: وَلَوْ شَآءَ اللَّهُ لأَعْنَتَكُمْ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ(And if Allah had wished, He could have put you into difficulties. Truly, Allah is All-Mighty, All-Wise) meaning, if Allah wills, He will make this matter difficult for you. But, He made it easy for you, and allowed you to mix your affairs with the orphans' affairs in a way that is better. Similarly, Allah said: وَلاَ تَقْرَبُواْ مَالَ الْيَتِيمِ إِلاَّ بِالَّتِى هِىَ أَحْسَنُ(And come not near to the orphan's property, except to improve it.) (6:152) Allah has thus allowed spending from the orphan's estate by its executor, in reasonable proportions, on the condition that he has the intention to compensate the orphan later on, when he can afford it. We will mention about it in detail in Surat An-Nisa' by Allah's will.

On this world and the next. And they ask you about the orphans. Tell them: "Improving their lot is much better; and if you take interest in their affairs, they are your brethren; and God is aware who are corrupt and who are honest; and if He had pleased He could surely have imposed on you hardship, for God is all-powerful and all-wise.

Before you execute your deeds of this world and of the Hereafter; and they ask you the decree regarding orphans; say, “To do good towards them is better; and if you combine your expenses with theirs, they are your brothers”; and Allah knows very well the one who spoils from him who improves; and if Allah willed, He could have put you in hardship; and Allah is Almighty, Wise.

in this world, and the world to come. They will question thee concerning the orphans. Say: 'To set their affairs aright is good. And if you intermix with them, they are your brothers. God knows well him who works corruption from him who sets aright; and had He willed He would have harassed you. Surely God is All-mighty, All-wise.'

on this world and on the life to come. And they will ask thee about [how to deal with] orphans. Say: "To improve their condition is best." And if you share their life, [remember that] they are your brethren: for God distinguishes between him who spoils things and him who improves. And had God so willed, He would indeed have imposed on you hardships which you would not have been able to bear: [but,] behold, God is almighty, wise!

On this Wor1d and the Here after. And they ask thee of orphans. Say thou: to set right affairs for them were best. If ye mix with them, then they are your brethren. Allah knoweth the foul-dealer from the fair-dealer. And had Allah so willed, He could have harassed you; verily Allah is Mighty, Wise.

In (to) this worldly life and in the Hereafter. And they ask you concerning orphans. Say: "The best thing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers. And Allah knows him who means mischief (e.g. to swallow their property) from him who means good (e.g. to save their property). And if Allah had wished, He could have put you into difficulties. Truly, Allah is All-Mighty, All-Wise."

About this world and the next. And they ask you about orphans. Say, “Improvement for them is best. And if you intermix with them, then they are your brethren.” God knows the dishonest from the honest. Had God willed, He could have overburdened you. God is Mighty and Wise.

And they ask "What ought we to spend (in the way of Allah)"? Say "Spend whatever you can spare." Thus Allah makes His commands clear to you so that you may think about the good of both this world and the Hereafter. They ask you about the right way of dealing with orphans. Say "The right way is that which is for their good." Then there is no harm if you live a common life with them for they are after all your own brethren. Allah knows well the one who means harm and also the one who means good. If Allah had willed He would have been hard upon you in this matter for He is All-Powerful but He is at the same time AlI-Wise.

In (to) this worldly life and in the Hereafter. And they ask you concerning orphans. Say: "The best thing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers. And Allah knows (the one) who means mischief (e.g., to swallow their property) from (the one) who means good (e.g., to save their property). And if Allah had wished, He could have put you into difficulties. Truly, Allah is All-Mighty, All-Wise."

Upon the world and the Hereafter. And they question thee concerning orphans. Say: To improve their lot is best. And if ye mingle your affairs with theirs, then (they are) your brothers. Allah knoweth him who spoileth from him who improveth. Had Allah willed He could have overburdened you. Allah is Mighty, Wise.

about the world and the Hereafter. And they ask you concerning the orphans. Say, ‘It is better to set right their affairs, and if you intermingle with them, they are of course your brothers: Allah knows those who cause corruption from those who set things right, and had Allah wished He would have put you to hardship.’ Indeed Allah is all-mighty, all-wise.

upon this world and the Everlasting Life. They will question you concerning orphans. Say: 'Doing good for them is best. If you mix their affairs with yours, remember they are your brothers. Allah knows the corrupter from the reformer. If Allah willed He could have brought hardship upon you. He is Almighty and Wise'

To this world and the Hereafter. And they ask you about orphans. Say, "Improvement for them is best. And if you mix your affairs with theirs - they are your brothers. And Allah knows the corrupter from the amender. And if Allah had willed, He could have put you in difficulty. Indeed, Allah is Exalted in Might and Wise.

about this life and the life hereafter. They ask you about the orphans. Tell them, "The best thing to do is what is for their good. They are your brethren if you would associate with them. God knows who is corrupt or a reformer. Had God wanted He would have brought upon you hardship. God is Majestic and All-wise.

On this world and the hereafter. And they ask you concerning the orphans Say: To set right for them (their affairs) is good, and if you become co-partners with them, they are your brethren; and Allah knows the mischief-maker and the pacemaker, and if Allah had pleased, He would certainly have caused you to fall into a difficulty; surely Allah is Mighty, Wise.

Fee a<b>l</b>dduny<u>a</u> wa<b>a</b>l<u>a</u>khirati wayasaloonaka AAani alyat<u>a</u>m<u>a</u> qul i<u>s</u>l<u>ah</u>un lahum khayrun wain tukh<u>a</u>li<u>t</u>oohum faikhw<u>a</u>nukum wa<b>A</b>ll<u>a</u>hu yaAAlamu almufsida mina almu<u>s</u>li<u>h</u>i walaw sh<u>a</u>a All<u>a</u>hu laaAAnatakum inna All<u>a</u>ha AAazeezun <u>h</u>akeem<b>un</b>

upon this world and the Hereafter. They ask you about orphans. Say, "Promotion of their welfare is an act of great goodness. There is no harm in your living together with them, for they are your brothers. God knows the mischief-maker from the reformer. If God had so willed, He would have afflicted you with hardship. Surely, God is mighty and wise."

(Their bearings) on this life and the Hereafter. They ask thee concerning orphans. Say: "The best thing to do is what is for their good; if ye mix their affairs with yours, they are your brethren; but Allah knows the man who means mischief from the man who means good. And if Allah had wished, He could have put you into difficulties: He is indeed Exalted in Power, Wise."

فِى ٱلدُّنْيَا وَٱلْءَاخِرَةِ وَيَسْـَٔلُونَكَ عَنِ ٱلْيَتَٰمَىٰ قُلْ إِصْلَاحٌ لَّهُمْ خَيْرٌ وَإِن تُخَالِطُوهُمْ فَإِخْوَٰنُكُمْ وَٱللَّهُ يَعْلَمُ ٱلْمُفْسِدَ مِنَ ٱلْمُصْلِحِ وَلَوْ شَآءَ ٱللَّهُ لَأَعْنَتَكُمْ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ

Allah has established these rules so that you may think about what benefits you in this world and the Afterlife. Your Companions ask you, O Prophet, about the guardianship of orphans and how they should deal with them: whether they can mix their wealth with that of the orphans for expenses, food and accommodation? Say in reply to them: If you are kind to them by arranging their affairs without taking anything in return and without touching their wealth, it is better in the sight of Allah and carries greater reward. It is also better because you will receive your full wealth. However, there is no harm if you mix their wealth with yours for living expenses, as they are your brothers in faith and it is normal for brothers to help and look after the affairs of one another. Allah knows the guardian who, by mixing the wealth of orphans with his, means harm and the one who means well. If He wished to make it difficult for you with respect to orphans, He would have done so. Instead, He has made it easy for you to deal with them as the sacred law is based on ease. Allah is Mighty and nothing can overpower Him. He is Wise in His planning and legislation.

Allah has established these rules so that you may think about what benefits you in this world and the Afterlife. Your Companions ask you, O Prophet, about the guardianship of orphans and how they should deal with them: whether they can mix their wealth with that of the orphans for expenses, food and accommodation? Say in reply to them: If you are kind to them by arranging their affairs without taking anything in return and without touching their wealth, it is better in the sight of Allah and carries greater reward. It is also better because you will receive your full wealth. However, there is no harm if you mix their wealth with yours for living expenses, as they are your brothers in faith and it is normal for brothers to help and look after the affairs of one another. Allah knows the guardian who, by mixing the wealth of orphans with his, means harm and the one who means well. If He wished to make it difficult for you with respect to orphans, He would have done so. Instead, He has made it easy for you to deal with them as the sacred law is based on ease. Allah is Mighty and nothing can overpower Him. He is Wise in His planning and legislation.

<p>Verse 220 features yet another question in a series of several posed by the noble Companions. This question relates to the combining of the cost of maintenance of orphans. Since there was general lack of carefulness about the rights of orphans in pagan Arabia, as elsewhere, warning was given that consuming what belongs to the orphans is like filling bellies with embers of Hell. Consequently, the recipients of this warning were so scared that they, out of preventive measure, started preparing and storing meals given to orphans separately. In case the child ate less, food was left over and, naturally so, got decomposed. The reason: It was not permissible for them to use food which belonged to the orphans, nor did they have the right to give what belonged to the orphans in charity. This was a matter of sheer discomfort and a source of loss to the orphans as well. Therefore, the situation was brought to the notice of the Holy Prophet ﷺ following which came the guidance given in this verse.</p><p>It is being said here that the purpose is not to compromise the welfare of the orphaned children. Since their welfare is served better through a joint expense system, there is nothing to worry about, for they are brothers-in-faith and brothers do share.</p><p>The above permission has been hemmed by a warning that Allah watches over the performance of guardians in this matter. He could have, by setting up a harder code of conduct, put them in trouble because He is All-Powerful. But, He has provided an easier code of conduct because He is All-Wise and does not obligate people with what they cannot do.</p>

Verse 220 features yet another question in a series of several posed by the noble Companions. This question relates to the combining of the cost of maintenance of orphans. Since there was general lack of carefulness about the rights of orphans in pagan Arabia, as elsewhere, warning was given that consuming what belongs to the orphans is like filling bellies with embers of Hell. Consequently, the recipients of this warning were so scared that they, out of preventive measure, started preparing and storing meals given to orphans separately. In case the child ate less, food was left over and, naturally so, got decomposed. The reason: It was not permissible for them to use food which belonged to the orphans, nor did they have the right to give what belonged to the orphans in charity. This was a matter of sheer discomfort and a source of loss to the orphans as well. Therefore, the situation was brought to the notice of the Holy Prophet ﷺ following which came the guidance given in this verse.It is being said here that the purpose is not to compromise the welfare of the orphaned children. Since their welfare is served better through a joint expense system, there is nothing to worry about, for they are brothers-in-faith and brothers do share.The above permission has been hemmed by a warning that Allah watches over the performance of guardians in this matter. He could have, by setting up a harder code of conduct, put them in trouble because He is All-Powerful. But, He has provided an easier code of conduct because He is All-Wise and does not obligate people with what they cannot do.

Do not marry idolatrous women unless they join the faith. A maid servant who is a believer is better than an idolatress even though you may like her. And do not marry your daughters to idolaters until they accept the faith. A servant who is a believer is better than an idolater even though you may like him. They invite you to Hell, but God calls you to Paradise and pardon by His grace. And He makes His signs manifest that men may haply take heed.

And do not marry polytheist women until they become Muslims; for undoubtedly a Muslim bondwoman is better than a polytheist woman, although you may like her; and do not give your women in marriage to polytheist men until they accept faith; for undoubtedly a Muslim slave is better than a polytheist, although you may like him; they invite you towards the fire; and Allah invites towards Paradise and forgiveness by His command; and explains His verses to mankind so that they may accept guidance.

Do not marry idolatresses, until they believe; a believing slavegirl is better than an idolatress, though you may admire her. And do not marry idolaters, until they believe. A believing slave is better than an idolater, though you may admire him. Those call unto the Fire; and God calls unto Paradise, and pardon, by His leave, and He makes clear His signs to the people; haply they will remember.

AND DO NOT marry women who ascribe divinity to aught beside God ere they attain to [true] belief: for any believing bondwoman [of God] is certainly better than a woman who ascribes divinity to aught beside God, even though she please you greatly. And do not give your women in marriage to men who ascribe divinity to aught beside God ere they attain to [true] belief: for- any believing bondman [of God] is certainly better than a man who ascribes divinity to aught beside God, even though he please you greatly. [Such as] these invite unto the fire, whereas God invites unto paradise, and unto [the achievement of] forgiveness by His leave; and He makes clear His messages unto mankind, so that they might bear them in mind.

And wed not infidel women until they believe; of a surety a believing bondwoman is better than an infidel Woman, albeit she please you. And wed not your women to infidel men until they believe; of a surety a believing bondman is better than an infidel, albeit the please you. These Call you unto the Fire, and Allah calleth you unto the Garden and unto forgiveness, by His leave; and He expoundeth His commandments unto mankind that haply they may be admonished.

And do not marry Al-Mushrikat (idolatresses, etc.) till they believe (worship Allah Alone). And indeed a slave woman who believes is better than a (free) Mushrikah (idolatress, etc.), even though she pleases you. And give not (your daughters) in marriage to Al-Mushrikun till they believe (in Allah Alone) and verily, a believing slave is better than a (free) Mushrik (idolater, etc.), even though he pleases you. Those (Al-Mushrikun) invite you to the Fire, but Allah invites (you) to Paradise and Forgiveness by His Leave, and makes His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) clear to mankind that they may remember.

Do not marry idolatresses, unless they have believed. A believing maid is better than an idolatress, even if you like her. And do not marry idolaters, unless they have believed. A believing servant is better than an idolater, even if you like him. These call to the Fire, but God calls to the Garden and to forgiveness, by His leave. He makes clear His communications to the people, that they may be mindful.

Do not marry mushrik women unless they believe; a slave woman who believes is better than a free woman who does not believe, even though the latter may appear very attractive to you. (Likewise) do not wed your women to mushrik men unless they believe; a slave man who believes is better than a free man who does not, even though he may be very pleasing to you. These mushrik people invite you to the Fire while Allah by His grace invites you to the Garden and His pardon, and He makes His revelations plain to the people so that they should learn a lesson and follow the admonition.

And do not marry Al-Mushrikat (idolatresses) till they believe (worship Allah Alone). And indeed a slave woman who believes is better than a (free) Mushrikah (idolatress), even though she pleases you. And give not (your daughters) in marriage to Al-Mushrikin till they believe (in Allah Alone) and verily, a believing servant is better than a (free) Mushrik (idolator), even though he pleases you. Those (Mushrikin) invite you to the Fire, but Allah invites (you) to Paradise and forgiveness by His leave, and makes His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) clear to mankind that they may remember.

Wed not idolatresses till they believe; for lo! a believing bondwoman is better than an idolatress though she please you; and give not your daughters in marriage to idolaters till they believe, for lo! a believing slave is better than an idolater though he please you. These invite unto the Fire, and Allah inviteth unto the Garden, and unto forgiveness by His grace, and expoundeth His revelations to mankind that haply they may remember.

Do not marry idolatresses until they embrace faith. A faithful slave girl is better than an idolatress, though she should impress you. And do not marry [your daughters] to idolaters until they embrace faith. A faithful slave is better than an idolater, though he should impress you. Those invite [others] to the Fire, but Allah invites to paradise and pardon, by His will, and He clarifies His signs for the people so that they may take admonition.

Do not wed idolatresses, until they believe. A believing slavegirl is better than a (free) idolatress, even if she pleases you. And do not wed idolaters, until they believe. A believing slave is better than a (free) idolater, even though he pleases you. Those call to the Fire; but Allah calls to Paradise and pardon by His permission. He makes plain His verses to the people, in order that they will remember.

And do not marry polytheistic women until they believe. And a believing slave woman is better than a polytheist, even though she might please you. And do not marry polytheistic men [to your women] until they believe. And a believing slave is better than a polytheist, even though he might please you. Those invite [you] to the Fire, but Allah invites to Paradise and to forgiveness, by His permission. And He makes clear His verses to the people that perhaps they may remember.

Do not marry pagan women unless they believe in God. A believing slave girl is better than an idolater, even though the idolaters may attract you. Do not marry pagan men unless they believe in God. A believing slave is better than an idolater, even though the idolater may attract you. The pagans invite you to the fire, but God invites you to Paradise and forgiveness through His will. God shows His evidence to people so that they may take heed.

And do not marry the idolatresses until they believe, and certainly a believing maid is better than an idolatress woman, even though she should please you; and do not give (believing women) in marriage to idolaters until they believe, and certainly a believing servant is better than an idolater, even though he should please you; these invite to the fire, and Allah invites to the garden and to forgiveness by His will, and makes clear His communications to men, that they may be mindful.

Wal<u>a</u> tanki<u>h</u>oo almushrik<u>a</u>ti <u>h</u>att<u>a</u> yuminna walaamatun muminatun khayrun min mushrikatin walaw aAAjabatkum wal<u>a</u> tunki<u>h</u>oo almushrikeena <u>h</u>att<u>a</u> yuminoo walaAAabdun muminun khayrun min mushrikin walaw aAAjabakum ol<u>a</u>ika yadAAoona il<u>a</u> a<b>l</b>nn<u>a</u>ri wa<b>A</b>ll<u>a</u>hu yadAAoo il<u>a</u> aljannati wa<b>a</b>lmaghfirati bii<u>th</u>nihi wayubayyinu <u>a</u>y<u>a</u>tihi li<b>l</b>nn<u>a</u>si laAAallahum yata<u>th</u>akkaroon<b>a</b>

Do not marry women who associate partners with God until they believe. A believing bondwoman is better than a woman who associates partners with God, however pleasing she may appear to you. Nor give believing women in marriage to men who associate partners with God, till they have believed; a believing bondman is certainly better than a man who associates partners with God, even though he may please you. Such people call you to Hell-fire; but God calls you to Paradise and to forgiveness. He makes His messages clear to people, so that they might bear them in mind.

Do not marry unbelieving women (idolaters), until they believe: A slave woman who believes is better than an unbelieving woman, even though she allures you. Nor marry (your girls) to unbelievers until they believe: A man slave who believes is better than an unbeliever, even though he allures you. Unbelievers do (but) beckon you to the Fire. But Allah beckons by His Grace to the Garden (of bliss) and forgiveness, and makes His Signs clear to mankind: That they may celebrate His praise.

وَلَا تَنكِحُوا۟ ٱلْمُشْرِكَٰتِ حَتَّىٰ يُؤْمِنَّ وَلَأَمَةٌ مُّؤْمِنَةٌ خَيْرٌ مِّن مُّشْرِكَةٍ وَلَوْ أَعْجَبَتْكُمْ وَلَا تُنكِحُوا۟ ٱلْمُشْرِكِينَ حَتَّىٰ يُؤْمِنُوا۟ وَلَعَبْدٌ مُّؤْمِنٌ خَيْرٌ مِّن مُّشْرِكٍ وَلَوْ أَعْجَبَكُمْ أُو۟لَٰٓئِكَ يَدْعُونَ إِلَى ٱلنَّارِ وَٱللَّهُ يَدْعُوٓا۟ إِلَى ٱلْجَنَّةِ وَٱلْمَغْفِرَةِ بِإِذْنِهِۦ وَيُبَيِّنُ ءَايَٰتِهِۦ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ

Do not get married, O believers, to those women who give partners to Allah until they have faith in Him alone and enter the path of Islam. A woman who is a slave but has faith in Allah and His Messenger is better than a free woman who worships idols, even though you may be impressed by her beauty and wealth. Do not give Muslim women in marriage to men who are idolaters. A slave man who has faith in Allah and His Messenger is better than a free man who is an idolater, even though he may seem impressive to you. Men and women who commit idolatry, invite by their statements and actions, towards that which will lead to entering the fire of Hell. Allah, on the other hand, invites to good actions which will lead to entry into Paradise and forgiveness of sins by His permission and grace. Allah makes His verses clear for people so that they may learn and act obediently.

Do not get married, O believers, to those women who give partners to Allah until they have faith in Him alone and enter the path of Islam. A woman who is a slave but has faith in Allah and His Messenger is better than a free woman who worships idols, even though you may be impressed by her beauty and wealth. Do not give Muslim women in marriage to men who are idolaters. A slave man who has faith in Allah and His Messenger is better than a free man who is an idolater, even though he may seem impressive to you. Men and women who commit idolatry, invite by their statements and actions, towards that which will lead to entering the fire of Hell. Allah, on the other hand, invites to good actions which will lead to entry into Paradise and forgiveness of sins by His permission and grace. Allah makes His verses clear for people so that they may learn and act obediently.

<p>Verse 221 carries an injunction relating to marriage with Mushrikin (those who associate partners with Allah). The commentary which follows explains the injunction in some detail.</p><p>Inter-Marriage between Muslims and Kafirs is Prohibited</p><p>In the verses under discussion an important ruling has been given. It states that the marriage of Muslim males with Kafir کافر (disbelieving in Islam) females and the marriage of Kafir کافر females with Muslim males is not permissible. The reason is: Kafir کافر males and females become the cause that leads man into the Hell. Marital relations demand mutual love and harmony and without these the real purpose behind such relationship remains unrealized. If such close relations of love and affection are established with Mushrikin مشرکین or disbelievers, the inevitable effect will be that Muslims may emotionally tilt towards Kufr کُفُر and Shirk or, in a lesser degree, the very abhorrence of Kufr کُفُر and Shirk may just not remain there in their hearts. Consequently, they too, may get involved with Kufr کُفُر and Shirk and thereby end up in Hell. Therefore, it was said that these people call everyone to come to Hell while Allah Almighty calls man to Paradise and to His forgiveness and, for this purpose, states His injunctions openly and clearly so that people follow the wise counsel. Let us consider a few points at this stage:</p><p>1. If the word, Mushrik مشرک in this verse is taken to mean non-Muslims as a whole it would be necessary to exempt non-Muslim women of the Ahl al-Kitab اھل الکتاب (the people of the Book) from the purview of this injunction, because it is expressly stated in another verse that:</p><p>وَالْمُحْصَنَاتُ مِنَ الْمُؤْمِنَاتِ وَالْمُحْصَنَاتُ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلِكُمْ</p><p>And good women from among those given the Book before you (marriage with whom is lawful for you). (5:5)</p><p>But if the word Mushrik is taken to mean specially those non-Muslims who are not from amongst the Ahl al-Kitab اھل الکتاب (People of the Book i.e. the Jews and the Christians), this verse needs no exception, because it covers only those non-Muslims who do not believe in any prophet and scripture.</p><p>2. Let us take the second important point. The Qur'an forbids marital relations between Muslims and disbelievers for the reason that such close relations could become the source of involvement in Kufr کُفُر and Shirk شرک . Now this is apparently true of all non-Muslim groups. Why then, the women from amongst the Ahl al-Kitab اھل الکتاب (the Jews and the Christians) have been excluded?</p><p>The answer is obvious. The difference the people of the Book have with Islam is relatively lesser and lighter as compared with other non-Muslims. Islamic belief is tri-polar, that is, Tauhid توحید (Oneness of God), Akhirah (Hereafter) and Risalah (Prophethood). Out of these, if we consider the belief in Akhirah آخرت ، even the Jews and Christians from amongst the people of the Book agree with Muslims in accordance with their original faith, wherein, very similarly, it is kufr کُفُر (infidelity) even in their original faith to attribute partners with God. That the Christians, in their love for Sayyidna ` Isa (علیہ السلام) ، and in their over-enthusiasm towards respecting him, entered the borders of Shirk شرک ، is a different matter.</p><p>Now the basic difference that remains is that they do not believe in Muhammad ﷺ as His Messenger . In Islam, this belief is cardinal. Without it, no one can become a true Muslim. However, the fact remains that the difference the people of the Book have is lesser and lighter as compared with other non-Muslim groups. Therefore, the danger of corruptibility is not that great here۔</p><p>3. A question may be raised here that the difference between the people of the Book having been declared lighter, it was made permissible for Muslim men to marry their women. So the converse of this proposition, that is, the marriage of Muslim women with non-Muslim people of the Book, should also be permissible. But a little reflection will be sufficient to establish the basic difference between the two situations. Women are somewhat weaker by nature. Then the husband has been given a controlling and care-taking role. So the likelihood of a woman being impressed by his beliefs and views is not that remote. Therefore, should a Muslim woman stay in a marriage relationship with a non-Muslim Kitabi, (Christian or Jew) the chances of her belief being spoiled are strong.</p><p>Contrary to this, should a non-Muslim Kitabi woman (Jew or Christian) live married to a Muslim man, it is unlikely in principle that her ideas will impress the husband. Is someone takes to a converse position in total disregard of the normal principles and falls prey to his wife's instigation, it will be because of his own fault.</p><p>4. Let us clarify another doubt which may be raised here. The marital relations may influence both the parties equally. Therefore, if there is an apprehension that a Muslim spouse will be influenced by his or her counterpart in the matter of faith, there is also a counter possibility that the non-Muslim spouse will be influenced by his or her Muslim spouse, whereupon he or she will embrace Islam. Both possibilities being equally open, the marital relations between Muslims and non-Muslims should not have been prohibited.</p><p>But the wisdom behind this prohibition is that where the danger of a harm and the hope of a benefit are equally applicable, then the reasonable attitude will be to pay more attention to preventing harm than to seeking benefit. There is a well-known Persian saying: عقلمند تریاق بیقین وزھر بگمانخورد . A wise man does not eat the antidote with certainty and the poison with doubt. On the basis of this principle, the hope of the non-Muslim spouse embracing Islam has been ignored, and the apprehension of a Muslim spouse being impressed by the anti-Islamic faith or behaviour has been effectively taken care of.</p><p>5. The fifth point worth considering is that the meaning of the permission to Muslim men to marry Jewish and Christian women under formal Nikah (marriage contract) is simply to state that such Nikah if made, will become valid and the children born out of this wedlock will be ligitimate. But there are statements in ahadith which prove that even this Nikah is not viewed with favour. The Holy Prophet has said that a Muslim should seek to marry a woman who fully observes Islamic faith and conduct -- so that she becomes for him a source of strength in their joint pursuit of their faith, and their progeny may have the opportunity to grow up under their care as practising Muslims. When marriage with a non-practising Muslim woman was not looked at with favour, how would it become favourable in the case of some non-Muslim woman? This is why Sayyidna ` Umar al-Faruq ؓ ، on learning that such marriages are finding alarming currency in Iraq and Syria, stopped these with an executive order which pointed out that such marital relations cause corruption in Muslim families both religiously and politically. (Kitab al-Athar-lil-Imam Muhammad). The effect of such marriages in contemporary times when non-Muslim people of the Book, the Jews and the Christians, have a record of political deception, political marriages, entry into Muslim families with persuasion techniques and spying objectives is too obvious and has been admitted by Christian writers themselves as reported in some details by Major General Akbar in his book, حدیثِ دفاع Hadith-e-Difa`,</p><p>Specially in our days, there is another important reason for avoiding marital relations with the People of the Book. If the lives of a majority of contemporary Europeans (and Americans), who are called Jews and Christians, and are registered as such in their census records, were researched it will be discovered that an enormous lot of them have nothing to do with Christianity or Judaism. They are atheistically irreligious. They do not believe in Sayyidna ` Isa (علیہ السلام) or in the Bible. They do not believe in Sayyidna Musa (علیہ السلام) or in the Torah -- not even in God or a Day of Judgment. It is obvious that such people do not come under the purview of the Qur'anic injunction permitting marriage (with the people of the Book). Nikah (marriage) with their women is absolutely haram (unlawful). It is clear that such people do not qualify for the exception given in the Qur'anic verse:</p><p>وَالْمُحْصَنَاتُ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ</p><p>And good women from among those given the Book before you (marriage with whom is lawful for you).</p><p>Therefore, Nikah (marriage) with their women, like those of other non-Muslims, is absolutely haram (unlawful).</p><p>Special notes from Bayern al-Qur'an by Maulana Ashraf Thanavi</p><p>1. It is not correct to marry women from among the group of people who, on the basis of their name and identity, are considered from among the people of the Book but are not proved to be so after a scrutiny of beliefs. For instance, common people these days take white westerners to be generally Christians although some of their beliefs have turned out to be totally atheistic under critical observation. How can people who do not believe in God, in the prophethood of Jesus Christ and in the Bible as revealed scripture be Christians?</p><p>Marrying a woman from such a group of people is not correct. Those who marry women from the West without finding out what is involved therein make a gross mistake.</p><p>2. Similarly, it is not correct to give a Muslim woman in marriage to a man who, in his outward status, is supposed to be a Muslim but whose beliefs are identical with those of a non-Muslim. And should such corruption of beliefs occur after having been married, the nikah or the marriage-contract breaks ipso facto. For instance, a large number of Muslims, in ignorance of their religion and under the influence of the so-called ` modern thinking', ruin their beliefs. It is, therefore, obligatory for the guardians of a girl that they should first investigate into the beliefs of the proposer before they accept the proposal.</p>

Verse 221 carries an injunction relating to marriage with Mushrikin (those who associate partners with Allah). The commentary which follows explains the injunction in some detail.Inter-Marriage between Muslims and Kafirs is ProhibitedIn the verses under discussion an important ruling has been given. It states that the marriage of Muslim males with Kafir کافر (disbelieving in Islam) females and the marriage of Kafir کافر females with Muslim males is not permissible. The reason is: Kafir کافر males and females become the cause that leads man into the Hell. Marital relations demand mutual love and harmony and without these the real purpose behind such relationship remains unrealized. If such close relations of love and affection are established with Mushrikin مشرکین or disbelievers, the inevitable effect will be that Muslims may emotionally tilt towards Kufr کُفُر and Shirk or, in a lesser degree, the very abhorrence of Kufr کُفُر and Shirk may just not remain there in their hearts. Consequently, they too, may get involved with Kufr کُفُر and Shirk and thereby end up in Hell. Therefore, it was said that these people call everyone to come to Hell while Allah Almighty calls man to Paradise and to His forgiveness and, for this purpose, states His injunctions openly and clearly so that people follow the wise counsel. Let us consider a few points at this stage:1. If the word, Mushrik مشرک in this verse is taken to mean non-Muslims as a whole it would be necessary to exempt non-Muslim women of the Ahl al-Kitab اھل الکتاب (the people of the Book) from the purview of this injunction, because it is expressly stated in another verse that:وَالْمُحْصَنَاتُ مِنَ الْمُؤْمِنَاتِ وَالْمُحْصَنَاتُ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلِكُمْAnd good women from among those given the Book before you (marriage with whom is lawful for you). (5:5)But if the word Mushrik is taken to mean specially those non-Muslims who are not from amongst the Ahl al-Kitab اھل الکتاب (People of the Book i.e. the Jews and the Christians), this verse needs no exception, because it covers only those non-Muslims who do not believe in any prophet and scripture.2. Let us take the second important point. The Qur'an forbids marital relations between Muslims and disbelievers for the reason that such close relations could become the source of involvement in Kufr کُفُر and Shirk شرک . Now this is apparently true of all non-Muslim groups. Why then, the women from amongst the Ahl al-Kitab اھل الکتاب (the Jews and the Christians) have been excluded?The answer is obvious. The difference the people of the Book have with Islam is relatively lesser and lighter as compared with other non-Muslims. Islamic belief is tri-polar, that is, Tauhid توحید (Oneness of God), Akhirah (Hereafter) and Risalah (Prophethood). Out of these, if we consider the belief in Akhirah آخرت ، even the Jews and Christians from amongst the people of the Book agree with Muslims in accordance with their original faith, wherein, very similarly, it is kufr کُفُر (infidelity) even in their original faith to attribute partners with God. That the Christians, in their love for Sayyidna ` Isa (علیہ السلام) ، and in their over-enthusiasm towards respecting him, entered the borders of Shirk شرک ، is a different matter.Now the basic difference that remains is that they do not believe in Muhammad ﷺ as His Messenger . In Islam, this belief is cardinal. Without it, no one can become a true Muslim. However, the fact remains that the difference the people of the Book have is lesser and lighter as compared with other non-Muslim groups. Therefore, the danger of corruptibility is not that great here۔3. A question may be raised here that the difference between the people of the Book having been declared lighter, it was made permissible for Muslim men to marry their women. So the converse of this proposition, that is, the marriage of Muslim women with non-Muslim people of the Book, should also be permissible. But a little reflection will be sufficient to establish the basic difference between the two situations. Women are somewhat weaker by nature. Then the husband has been given a controlling and care-taking role. So the likelihood of a woman being impressed by his beliefs and views is not that remote. Therefore, should a Muslim woman stay in a marriage relationship with a non-Muslim Kitabi, (Christian or Jew) the chances of her belief being spoiled are strong.Contrary to this, should a non-Muslim Kitabi woman (Jew or Christian) live married to a Muslim man, it is unlikely in principle that her ideas will impress the husband. Is someone takes to a converse position in total disregard of the normal principles and falls prey to his wife's instigation, it will be because of his own fault.4. Let us clarify another doubt which may be raised here. The marital relations may influence both the parties equally. Therefore, if there is an apprehension that a Muslim spouse will be influenced by his or her counterpart in the matter of faith, there is also a counter possibility that the non-Muslim spouse will be influenced by his or her Muslim spouse, whereupon he or she will embrace Islam. Both possibilities being equally open, the marital relations between Muslims and non-Muslims should not have been prohibited.But the wisdom behind this prohibition is that where the danger of a harm and the hope of a benefit are equally applicable, then the reasonable attitude will be to pay more attention to preventing harm than to seeking benefit. There is a well-known Persian saying: عقلمند تریاق بیقین وزھر بگمانخورد . A wise man does not eat the antidote with certainty and the poison with doubt. On the basis of this principle, the hope of the non-Muslim spouse embracing Islam has been ignored, and the apprehension of a Muslim spouse being impressed by the anti-Islamic faith or behaviour has been effectively taken care of.5. The fifth point worth considering is that the meaning of the permission to Muslim men to marry Jewish and Christian women under formal Nikah (marriage contract) is simply to state that such Nikah if made, will become valid and the children born out of this wedlock will be ligitimate. But there are statements in ahadith which prove that even this Nikah is not viewed with favour. The Holy Prophet has said that a Muslim should seek to marry a woman who fully observes Islamic faith and conduct -- so that she becomes for him a source of strength in their joint pursuit of their faith, and their progeny may have the opportunity to grow up under their care as practising Muslims. When marriage with a non-practising Muslim woman was not looked at with favour, how would it become favourable in the case of some non-Muslim woman? This is why Sayyidna ` Umar al-Faruq ؓ ، on learning that such marriages are finding alarming currency in Iraq and Syria, stopped these with an executive order which pointed out that such marital relations cause corruption in Muslim families both religiously and politically. (Kitab al-Athar-lil-Imam Muhammad). The effect of such marriages in contemporary times when non-Muslim people of the Book, the Jews and the Christians, have a record of political deception, political marriages, entry into Muslim families with persuasion techniques and spying objectives is too obvious and has been admitted by Christian writers themselves as reported in some details by Major General Akbar in his book, حدیثِ دفاع Hadith-e-Difa`,Specially in our days, there is another important reason for avoiding marital relations with the People of the Book. If the lives of a majority of contemporary Europeans (and Americans), who are called Jews and Christians, and are registered as such in their census records, were researched it will be discovered that an enormous lot of them have nothing to do with Christianity or Judaism. They are atheistically irreligious. They do not believe in Sayyidna ` Isa (علیہ السلام) or in the Bible. They do not believe in Sayyidna Musa (علیہ السلام) or in the Torah -- not even in God or a Day of Judgment. It is obvious that such people do not come under the purview of the Qur'anic injunction permitting marriage (with the people of the Book). Nikah (marriage) with their women is absolutely haram (unlawful). It is clear that such people do not qualify for the exception given in the Qur'anic verse:وَالْمُحْصَنَاتُ مِنَ الَّذِينَ أُوتُوا الْكِتَابَAnd good women from among those given the Book before you (marriage with whom is lawful for you).Therefore, Nikah (marriage) with their women, like those of other non-Muslims, is absolutely haram (unlawful).Special notes from Bayern al-Qur'an by Maulana Ashraf Thanavi1. It is not correct to marry women from among the group of people who, on the basis of their name and identity, are considered from among the people of the Book but are not proved to be so after a scrutiny of beliefs. For instance, common people these days take white westerners to be generally Christians although some of their beliefs have turned out to be totally atheistic under critical observation. How can people who do not believe in God, in the prophethood of Jesus Christ and in the Bible as revealed scripture be Christians?Marrying a woman from such a group of people is not correct. Those who marry women from the West without finding out what is involved therein make a gross mistake.2. Similarly, it is not correct to give a Muslim woman in marriage to a man who, in his outward status, is supposed to be a Muslim but whose beliefs are identical with those of a non-Muslim. And should such corruption of beliefs occur after having been married, the nikah or the marriage-contract breaks ipso facto. For instance, a large number of Muslims, in ignorance of their religion and under the influence of the so-called ` modern thinking', ruin their beliefs. It is, therefore, obligatory for the guardians of a girl that they should first investigate into the beliefs of the proposer before they accept the proposal.

<h2 class="title">The Prohibition of marrying Mushrik Men and Women</h2><p>Allah prohibited the believers from marrying Mushrik women who worship idols. Although the meaning is general and includes every Mushrik woman from among the idol worshippers and the People of the Scripture, Allah excluded the People of the Scripture from this ruling. Allah stated: </p><div class="text_uthmani arabic">مِنَ الَّذِينَ أُوتُواْ الْكِتَـبَ مِن قَبْلِكُمْ إِذَآ ءَاتَيْتُمُوهُنَّ أُجُورَهُنَّ مُحْصِنِينَ غَيْرَ مُسَافِحِينَ</div><p>((Lawful to you in marriage) are chaste women from those who were given the Scripture (Jews and Christians) before your time when you have given their due dowry, desiring chastity (i.e., taking them in legal wedlock) not committing illegal sexual intercourse.) (5:5) </p><p>`Ali bin Abu Talhah said that Ibn `Abbas said about what Allah said: </p><div class="text_uthmani arabic">وَلاَ تَنْكِحُواْ الْمُشْرِكَـتِ حَتَّى يُؤْمِنَّ</div><p>(And do not marry Al-Mushrikat (female idolators) till they believe (worship Allah Alone).) "Allah has excluded the women of the People of the Scripture." This is also the explanation of Mujahid, `Ikrimah, Sa`id bin Jubayr, Makhul, Al-Hasan, Ad-Dahhak, Zayd bin Aslam and Ar-Rabi` bin Anas and others. Some scholars said that the Ayah is exclusively talking about idol worshippers and not the People of the Scripture, and this meaning is similar to the first meaning we mentioned. Allah knows best. </p><p>Abu Ja`far bin Jarir (At-Tabari) said, after mentioning that there is Ijma` that marrying women from the People of the Scripture is allowed, "`Umar disliked this practice so that the Muslims do not refrain from marrying Muslim women, or for similar reasons." An authentic chain of narrators stated that Shaqiq said: Once Hudhayfah married a Jewish woman and `Umar wrote to him, "Divorce her." He wrote back, "Do you claim that she is not allowed for me so that I divorce her" He said, "No. But, I fear that you might marry the whores from among them." Ibn Jarir related that Zayd bin Wahb said that `Umar bin Khattab said, "The Muslim man marries the Christian woman, but the Christian man does not marry the Muslim woman." This Hadith has a stronger, authentic chain of narrators than the previous Hadith. </p><p>Ibn Abu Hatim said that Ibn `Umar disliked marrying the women from the People of the Scripture. He relied on his own explanation for the Ayah: </p><div class="text_uthmani arabic">وَلاَ تَنْكِحُواْ الْمُشْرِكَـتِ حَتَّى يُؤْمِنَّ</div><p>(And do not marry Al-Mushrikat (female idolators) till they believe (worship Allah Alone).) </p><p>Al-Bukhari also reported that Ibn `Umar said, "I do not know of a bigger Shirk than her saying that Jesus is her Lord!" </p><p>Allah said: </p><div class="text_uthmani arabic">وَلأَمَةٌ مُّؤْمِنَةٌ خَيْرٌ مِّن مُّشْرِكَةٍ وَلَوْ أَعْجَبَتْكُمْ</div><p>(And indeed a slave woman who believes is better than a (free) Mushrikah (female idolators), even though she pleases you.) </p><p>It is recorded in the Two Sahihs that Abu Hurayrah narrated that the Prophet said: </p><div class="text_uthmani arabic">«تُنْـكَحُ الْمَرْأَةُ لِأَرْبَعٍ: لِمَالِهَا وَلِحَسَبِهَا وَلِجَمَالِهَا وَلِدِينِهَا، فَاظْفَرْ بِذَاتِ الدِّينِ، تَرِبَتْ يَدَاك»</div><p>(A woman is chosen for marriage for four reasons: her wealth, social status, beauty, and religion. So, marry the religious woman, may your hands be filled with sand (a statement of encouragement).) </p><p>Muslim reported this Hadith from Jabir. Muslim also reported that Ibn `Amr said that Allah's Messenger said: </p><div class="text_uthmani arabic">«الدُّنْيَا مَتَاعٌ، وَخَيْرُ مَتَاعِ الدُّنْيَا الْمَرْأَةُ الصَّالِحَة»</div><p>(The life of this world is but a delight, and the best of the delights of this earthly life is the righteous wife.) </p><p>Allah then said: </p><div class="text_uthmani arabic">وَلاَ تُنكِحُواْ الْمُشِرِكِينَ حَتَّى يُؤْمِنُواْ</div><p>(And give not (your daughters) in marriage to Al-Mushrikin till they believe (in Allah Alone).) meaning, do not marry Mushrik men to believing women. This statement is similar to Allah's statement: </p><div class="text_uthmani arabic">لاَ هُنَّ حِلٌّ لَّهُمْ وَلاَ هُمْ يَحِلُّونَ لَهُنَّ</div><p>(They are not lawful (wives) for them, nor are they lawful (husbands) for them.) (60:10) </p><p>Next, Allah said: </p><div class="text_uthmani arabic">وَلَعَبْدٌ مُّؤْمِنٌ خَيْرٌ مِّن مُّشْرِكٍ وَلَوْ أَعْجَبَكُمْ</div><p>(. ..and verily, a believing servant is better than a (free) Mushrik (idolator), even though he pleases you.) </p><p>This Ayah indicates that a believing man, even an Abyssinian servant, is better than a Mushrik man, even if he was a rich master. </p><div class="text_uthmani arabic">أُوْلَـئِكَ يَدْعُونَ إِلَى النَّارِ</div><p>(Those (Al-Mushrikun) invite you to the Fire) meaning, associating and mingling with the disbelievers makes one love this life and prefer it over the Hereafter, leading to the severest repercussions. Allah said: </p><div class="text_uthmani arabic">وَاللَّهُ يَدْعُواْ إِلَى الْجَنَّةِ وَالْمَغْفِرَةِ بِإِذْنِهِ</div><p>(...but Allah invites (you) to Paradise and forgiveness by His leave) meaning, by His Law, commandments and prohibitions. Allah said: </p><div class="text_uthmani arabic">وَيُبَيِّنُ آيَـتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ</div><p>(...and makes His Ayat clear to mankind that they may remember.) </p>

The Prohibition of marrying Mushrik Men and WomenAllah prohibited the believers from marrying Mushrik women who worship idols. Although the meaning is general and includes every Mushrik woman from among the idol worshippers and the People of the Scripture, Allah excluded the People of the Scripture from this ruling. Allah stated: مِنَ الَّذِينَ أُوتُواْ الْكِتَـبَ مِن قَبْلِكُمْ إِذَآ ءَاتَيْتُمُوهُنَّ أُجُورَهُنَّ مُحْصِنِينَ غَيْرَ مُسَافِحِينَ((Lawful to you in marriage) are chaste women from those who were given the Scripture (Jews and Christians) before your time when you have given their due dowry, desiring chastity (i.e., taking them in legal wedlock) not committing illegal sexual intercourse.) (5:5) `Ali bin Abu Talhah said that Ibn `Abbas said about what Allah said: وَلاَ تَنْكِحُواْ الْمُشْرِكَـتِ حَتَّى يُؤْمِنَّ(And do not marry Al-Mushrikat (female idolators) till they believe (worship Allah Alone).) "Allah has excluded the women of the People of the Scripture." This is also the explanation of Mujahid, `Ikrimah, Sa`id bin Jubayr, Makhul, Al-Hasan, Ad-Dahhak, Zayd bin Aslam and Ar-Rabi` bin Anas and others. Some scholars said that the Ayah is exclusively talking about idol worshippers and not the People of the Scripture, and this meaning is similar to the first meaning we mentioned. Allah knows best. Abu Ja`far bin Jarir (At-Tabari) said, after mentioning that there is Ijma` that marrying women from the People of the Scripture is allowed, "`Umar disliked this practice so that the Muslims do not refrain from marrying Muslim women, or for similar reasons." An authentic chain of narrators stated that Shaqiq said: Once Hudhayfah married a Jewish woman and `Umar wrote to him, "Divorce her." He wrote back, "Do you claim that she is not allowed for me so that I divorce her" He said, "No. But, I fear that you might marry the whores from among them." Ibn Jarir related that Zayd bin Wahb said that `Umar bin Khattab said, "The Muslim man marries the Christian woman, but the Christian man does not marry the Muslim woman." This Hadith has a stronger, authentic chain of narrators than the previous Hadith. Ibn Abu Hatim said that Ibn `Umar disliked marrying the women from the People of the Scripture. He relied on his own explanation for the Ayah: وَلاَ تَنْكِحُواْ الْمُشْرِكَـتِ حَتَّى يُؤْمِنَّ(And do not marry Al-Mushrikat (female idolators) till they believe (worship Allah Alone).) Al-Bukhari also reported that Ibn `Umar said, "I do not know of a bigger Shirk than her saying that Jesus is her Lord!" Allah said: وَلأَمَةٌ مُّؤْمِنَةٌ خَيْرٌ مِّن مُّشْرِكَةٍ وَلَوْ أَعْجَبَتْكُمْ(And indeed a slave woman who believes is better than a (free) Mushrikah (female idolators), even though she pleases you.) It is recorded in the Two Sahihs that Abu Hurayrah narrated that the Prophet said: «تُنْـكَحُ الْمَرْأَةُ لِأَرْبَعٍ: لِمَالِهَا وَلِحَسَبِهَا وَلِجَمَالِهَا وَلِدِينِهَا، فَاظْفَرْ بِذَاتِ الدِّينِ، تَرِبَتْ يَدَاك»(A woman is chosen for marriage for four reasons: her wealth, social status, beauty, and religion. So, marry the religious woman, may your hands be filled with sand (a statement of encouragement).) Muslim reported this Hadith from Jabir. Muslim also reported that Ibn `Amr said that Allah's Messenger said: «الدُّنْيَا مَتَاعٌ، وَخَيْرُ مَتَاعِ الدُّنْيَا الْمَرْأَةُ الصَّالِحَة»(The life of this world is but a delight, and the best of the delights of this earthly life is the righteous wife.) Allah then said: وَلاَ تُنكِحُواْ الْمُشِرِكِينَ حَتَّى يُؤْمِنُواْ(And give not (your daughters) in marriage to Al-Mushrikin till they believe (in Allah Alone).) meaning, do not marry Mushrik men to believing women. This statement is similar to Allah's statement: لاَ هُنَّ حِلٌّ لَّهُمْ وَلاَ هُمْ يَحِلُّونَ لَهُنَّ(They are not lawful (wives) for them, nor are they lawful (husbands) for them.) (60:10) Next, Allah said: وَلَعَبْدٌ مُّؤْمِنٌ خَيْرٌ مِّن مُّشْرِكٍ وَلَوْ أَعْجَبَكُمْ(. ..and verily, a believing servant is better than a (free) Mushrik (idolator), even though he pleases you.) This Ayah indicates that a believing man, even an Abyssinian servant, is better than a Mushrik man, even if he was a rich master. أُوْلَـئِكَ يَدْعُونَ إِلَى النَّارِ(Those (Al-Mushrikun) invite you to the Fire) meaning, associating and mingling with the disbelievers makes one love this life and prefer it over the Hereafter, leading to the severest repercussions. Allah said: وَاللَّهُ يَدْعُواْ إِلَى الْجَنَّةِ وَالْمَغْفِرَةِ بِإِذْنِهِ(...but Allah invites (you) to Paradise and forgiveness by His leave) meaning, by His Law, commandments and prohibitions. Allah said: وَيُبَيِّنُ آيَـتِهِ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ(...and makes His Ayat clear to mankind that they may remember.)

They ask you about menstruation. Tell them: "This is a period of stress. So keep away from women in this state till they are relieved of it. When they are free of it, you may go to them as God has enjoined. For God loves those who seek pardon, and those who are clean."

And they ask you the decree concerning menstruation; say, “It is an impurity, so stay away from women at such times, and do not cohabit with them until they have cleansed themselves; so when they have cleansed themselves, cohabit with them the way Allah has determined for you”; indeed Allah loves those who repent profusely, and loves those who keep clean.

They will question thee concerning the monthly course. Say: 'It is hurt; so go apart from women during the monthly course, and do not approach them till they are clean. When they have cleansed themselves, then come unto them as God has commanded you.' Truly, God loves those who repent, and He loves those who cleanse themselves.

AND THEY will ask thee about [woman's] monthly courses. Say: "It is a vulnerable condition. Keep, therefore, aloof from women during their monthly courses, and do not draw near unto them until they are cleansed; and when they are cleansed, go in unto them as God has bidden you to do." Verily, God loves those who turn unto Him in repentance and He loves those who keep themselves pure.

And they ask thee of menstruation. Say thou: it is a pollution, so keep away from women during menstruation, and go not in unto them until they have purified themselves. Then when they have thoroughly purified themselves, go in unto them as Allah hath commanded you. Verily Allah loveth the penitents, and loveth the purifiers of themselves.

They ask you concerning menstruation. Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses), therefore keep away from women during menses and go not unto them till they have purified (from menses and have taken a bath). And when they have purified themselves, then go in unto them as Allah has ordained for you (go in unto them in any manner as long as it is in their vagina). Truly, Allah loves those who turn unto Him in repentance and loves those who purify themselves (by taking a bath and cleaning and washing thoroughly their private parts, bodies, for their prayers, etc.).

And they ask you about menstruation: say, “It is harmful, so keep away from women during menstruation. And do not approach them until they have become pure. Once they have become pure, approach them in the way God has directed you.” God loves the repentant, and He loves those who keep clean.”

They ask about the monthly course. Say, "It is a state of impurity; so keep apart from women during their monthly course and do not go near them until they are clean. When they have cleansed themselves, then you may go to them in the manner Allah has enjoined you." Most surely Allah loves those people who refrain from evil and keep themselves pure and clean.

They ask you concerning menstruation. Say: "That is an Adha, therefore, keep away from women during menses and go not in unto them till they are purified." And when they have purified themselves, then go in unto them as Allah has ordained for you. Truly, Allah loves those who turn unto Him in repentance and loves those who purify themselves.

They question thee (O Muhammad) concerning menstruation. Say: It is an illness, so let women alone at such times and go not in unto them till they are cleansed. And when they have purified themselves, then go in unto them as Allah hath enjoined upon you. Truly Allah loveth those who turn unto Him, and loveth those who have a care for cleanness.

They ask you concerning [intercourse during] menses. Say, ‘It is hurtful.’ So keep away from wives during the menses, and do not approach them till they are clean. And when they become clean, go into them as Allah has commanded you. Indeed Allah loves the penitent and He loves those who keep clean.

They ask you about menstruation. Say: 'It is an injury. Stay away from women during their menstrual periods and do not approach them until they are cleansed. When they have cleansed themselves, then come to them from where Allah has commanded you. Allah loves those who turn to Him in repentance and He loves those who cleanse themselves'

And they ask you about menstruation. Say, "It is harm, so keep away from wives during menstruation. And do not approach them until they are pure. And when they have purified themselves, then come to them from where Allah has ordained for you. Indeed, Allah loves those who are constantly repentant and loves those who purify themselves."

They ask you about women's menses. Tell them, "It is an ailment. Avoid having carnal relations with them until their period is over." Then you may have carnal relations with them according to the rules of God. God loves those who repent and those who purify themselves.

And they ask you about menstruation. Say: It is a discomfort; therefore keep aloof from the women during the menstrual discharge and do not go near them until they have become clean; then when they have cleansed themselves, go in to them as Allah has commanded you; surely Allah loves those who turn much (to Him), and He loves those who purify themselves.

Wayasaloonaka AAani alma<u>h</u>ee<u>d</u>i qul huwa a<u>th</u>an fa<b>i</b>AAtaziloo a<b>l</b>nnis<u>a</u>a fee alma<u>h</u>ee<u>d</u>i wal<u>a</u> taqraboohunna <u>h</u>att<u>a</u> ya<u>t</u>hurna fai<u>tha</u> ta<u>t</u>ahharna fatoohunna min <u>h</u>aythu amarakumu All<u>a</u>hu inna All<u>a</u>ha yu<u>h</u>ibbu a<b>l</b>ttaww<u>a</u>beena wayu<u>h</u>ibbu almuta<u>t</u>ahhireen<b>a</b>

They ask you about menstruation. Say, "It is an impurity, so keep away from women during it and do not approach them until they are cleansed; when they are cleansed you may approach them as God has ordained. God loves those who turn to Him in penitence and He loves those who keep themselves clean.

They ask thee concerning women's courses. Say: They are a hurt and a pollution: So keep away from women in their courses, and do not approach them until they are clean. But when they have purified themselves, ye may approach them in any manner, time, or place ordained for you by Allah. For Allah loves those who turn to Him constantly and He loves those who keep themselves pure and clean.

وَيَسْـَٔلُونَكَ عَنِ ٱلْمَحِيضِ قُلْ هُوَ أَذًى فَٱعْتَزِلُوا۟ ٱلنِّسَآءَ فِى ٱلْمَحِيضِ وَلَا تَقْرَبُوهُنَّ حَتَّىٰ يَطْهُرْنَ فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ ٱللَّهُ إِنَّ ٱللَّهَ يُحِبُّ ٱلتَّوَّٰبِينَ وَيُحِبُّ ٱلْمُتَطَهِّرِينَ

O Prophet! Your Companions ask you about menses (which is the blood of menstruation that naturally comes out of the womb at certain times of the month). Say in reply to them: Menses is harmful to the man and woman, so avoid sexual intercourse during this time. Do not approach them for sexual intercourse until the blood stops and they have cleaned themselves by taking a bath. If the blood has stopped and they have cleaned themselves, then you may have sexual intercourse with them through the vagina in the manner that Allah has permitted for you. Allah loves those that frequently repent from their sins and are extra mindful of cleanliness.

O Prophet! Your Companions ask you about menses (which is the blood of menstruation that naturally comes out of the womb at certain times of the month). Say in reply to them: Menses is harmful to the man and woman, so avoid sexual intercourse during this time. Do not approach them for sexual intercourse until the blood stops and they have cleaned themselves by taking a bath. If the blood has stopped and they have cleaned themselves, then you may have sexual intercourse with them through the vagina in the manner that Allah has permitted for you. Allah loves those that frequently repent from their sins and are extra mindful of cleanliness.

<p>No sexual intercourse during menstruation</p><p>The basic purpose of these verses is to declare the prohibition of having sexual intercourse with a woman in a state of menstruation. If someone committed sexual intercourse in such a state either unknowingly or carelessly, he has to make Taubah (repentance). In this context it has been said in the verse 222 that "Allah loves those who are most repenting."</p><p>The verse 223 points out to the lawful ways of having sexual intercourse with one's woman. The permission of such intercourse has been subjected to two conditions. Firstly, it should take place at a time when the woman is pure from her menstruation. Secondly, carnal intercourse is not allowed at all. This verse begins with a comprehensive remark: "Your women are for you a soil to cultivate." Here the woman has been compared with a soil, while the husband has been compared with a cultivator. This is to indicate that the sexual intercourse has not been allowed for satisfying the sexual lust only, but also to make it a valid source for having children. By using this expression the Holy Qur'an has given a subtle indication to the prohibition of carnal intercourse, even with one's wife, because it can never be a productive act, and there is no question of 'cultivation' therein.</p><p>Subject to these two conditions (namely, the purity of the woman from her menses, and avoiding the carnal intercourse) one can enjoy whatever way he wishes to have sexual intimacy with his wife. In this context, it has been said, "Come to your soil from where you will". It indicates that in so far as the ultimate place (of penetration) is a 'soil' (which stands for the female vagina which is productive like a soil), one can elect whatever way he likes to reach this ultimate place. Thus, lying over the woman or beside her or beneath her, acceding to the vagina from any side, front or back, sitting or kneeling -- all these and similar other positions are allowed while performing sexual intercourse subject to the two conditions mentioned above.</p>

No sexual intercourse during menstruationThe basic purpose of these verses is to declare the prohibition of having sexual intercourse with a woman in a state of menstruation. If someone committed sexual intercourse in such a state either unknowingly or carelessly, he has to make Taubah (repentance). In this context it has been said in the verse 222 that "Allah loves those who are most repenting."The verse 223 points out to the lawful ways of having sexual intercourse with one's woman. The permission of such intercourse has been subjected to two conditions. Firstly, it should take place at a time when the woman is pure from her menstruation. Secondly, carnal intercourse is not allowed at all. This verse begins with a comprehensive remark: "Your women are for you a soil to cultivate." Here the woman has been compared with a soil, while the husband has been compared with a cultivator. This is to indicate that the sexual intercourse has not been allowed for satisfying the sexual lust only, but also to make it a valid source for having children. By using this expression the Holy Qur'an has given a subtle indication to the prohibition of carnal intercourse, even with one's wife, because it can never be a productive act, and there is no question of 'cultivation' therein.Subject to these two conditions (namely, the purity of the woman from her menses, and avoiding the carnal intercourse) one can enjoy whatever way he wishes to have sexual intimacy with his wife. In this context, it has been said, "Come to your soil from where you will". It indicates that in so far as the ultimate place (of penetration) is a 'soil' (which stands for the female vagina which is productive like a soil), one can elect whatever way he likes to reach this ultimate place. Thus, lying over the woman or beside her or beneath her, acceding to the vagina from any side, front or back, sitting or kneeling -- all these and similar other positions are allowed while performing sexual intercourse subject to the two conditions mentioned above.

<h2 class="title">Sexual Intercourse with Menstruating Women is prohibited</h2><p>Imam Ahmad recorded that Anas said that the Jews used to avoid their menstruating women, they would not eat, or even mingle with them in the house. The Companions of the Prophet asked about this matter and Allah revealed: </p><div class="text_uthmani arabic">وَيَسْـَلُونَكَ عَنِ الْمَحِيضِ قُلْ هُوَ أَذًى فَاعْتَزِلُواْ النِّسَآءَ فِي الْمَحِيضِ وَلاَ تَقْرَبُوهُنَّ حَتَّى يَطْهُرْنَ</div><p>(They ask you concerning menstruation. Say: "That is an Adha, therefore, keep away from women during menses and go not in unto them till they are purified.) </p><p>Allah's Messenger said: </p><div class="text_uthmani arabic">«اصْنَعُوا كُلَّ شَيْءٍ إِلَّا النِّكَاح»</div><p>(`Do everything you wish, except having sexual intercourse.) </p><p>When the Jews were told about the Prophet's statement, they said, "What is the matter with this man He would not hear of any of our practices, but would defy it." Then, Usayd bin Hudayr and `Abbad bin Bishr came and said, "O Messenger of Allah! The Jews said this and that, should we have sex with our women (meaning, during the menstruation period)" The face of Allah's Messenger changed color, until the Companions thought that he was angry with them. They left. Soon after, some milk was brought to Allah's Messenger as a gift, and he sent some of it for them to drink. They knew then that Allah's Messenger was not angry with them. Muslim also reported this Hadith. Allah said: </p><div class="text_uthmani arabic">فَاعْتَزِلُواْ النِّسَآءَ فِي الْمَحِيضِ</div><p>(. ..therefore, keep away from women during menses.) meaning, avoid the sexual organ. The Prophet said: </p><div class="text_uthmani arabic">«اصْنَعُوا كُلَّ شَيْءٍ إِلَّا النِّكَاح»</div><p>(Do anything you wish except having sexual intercourse.) </p><p>This is why most of the scholars said that it is allowed to fondle the wife, except for having sexual intercourse (when she is having her menses). Abu Dawud reported that `Ikrimah related to one of the Prophet's wives that she said that whenever the Prophet wanted to fondle (one of his wives) during her menses, he would cover her sexual organ with something. </p><p>Abu Ja`far bin Jarir related that Masruq went to `A'ishah and greeted her, and `A'ishah greeted him in return. Masruq said, "I wish to ask you about a matter, but I am shy." She replied, "I am your mother and you are my son." He said, "What can the man enjoy of his wife when she is having her menses" She said, "Everything except her sexual organ." This is also the opinion of Ibn `Abbas, Mujahid, Al-Hasan and `Ikrimah. </p><p>One is allowed to sleep next to his wife and to eat with her (when she is having her menses). `A'ishah said, "Allah's Messenger used to ask me to wash his hair while I was having the menses. He would lay on my lap and read the Qur'an while I was having the period." It is also reported in the Sahih that `A'ishah said, "While having the menses, I used to eat from a piece of meat and give it to the Prophet who would eat from the same place I ate from. I used to have sips of a drink and would then give the cup to the Prophet who would place his mouth where I placed my mouth." </p><p>It is also reported in the Two Sahihs that Maymunah bint Al-Harith Al-Hilaliyah said, "Whenever the Prophet wanted to fondle any of his wives during the periods (menses), he used to ask her to wear an Izar (a sheet covering the lower-half of the body)." These are the wordings collected by Al-Bukhari. Similar was reported from `A'ishah. In addition, Imam Ahmad, Abu Dawud, At-Tirmidhi and Ibn Majah reported that `Abdullah bin Sa`d Al-Ansari asked Allah's Messenger , "What am I allowed of my wife while she is having her menses" He said, "What is above the Izar (a sheet covering the lower-half of the body)." Hence, Allah's statement: h </p><div class="text_uthmani arabic">وَلاَ تَقْرَبُوهُنَّ حَتَّى يَطْهُرْنَ</div><p>(...and go not in unto them till they are purified.) explains His statement: </p><div class="text_uthmani arabic">فَاعْتَزِلُواْ النِّسَآءَ فِي الْمَحِيضِ</div><p>(...therefore, keep away from women during menses.) </p><p>Allah prohibited having sexual intercourse with the wife during menstruation, indicating that sexual intercourse is allowed otherwise. </p><p>Allah's statement: </p><div class="text_uthmani arabic">فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ</div><p>(And when they have purified themselves, then go in unto them as Allah has ordained for you.) indicates that men should have sexual intercourse with their wives after they take a bath. The scholars agree that the woman is obliged to take a bath, or to perform Tayammum with sand, if she is unable to use water, before she is allowed to have sexual intercourse with her husband, after the monthly period ends. Ibn `Abbas said: </p><div class="text_uthmani arabic">حَتَّى يَطْهُرْنَ</div><p>"(till they are purified) means from blood, and, </p><div class="text_uthmani arabic">فَإِذَا تَطَهَّرْنَ</div><p>(And when they have purified themselves) means with water." This is also the Tafsir of Mujahid, `Ikrimah, Al-Hasan, Muqatil bin Hayyan and Al-Layth bin Sa`d and others. </p><h2 class="title">Anal Sex is prohibited</h2><p>Allah said: </p><div class="text_uthmani arabic">مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ</div><p>(...as Allah has ordained for you.) this refers to Al-Farj (the vagina), as Ibn `Abbas, Mujahid and other scholars have stated. Therefore, anal sex is prohibited, as we will further emphasize afterwards, Allah willing. Abu Razin, `Ikrimah and Ad-Dahhak and others said that: </p><div class="text_uthmani arabic">فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ</div><p>(...then go in unto them as Allah has ordained for you.) means when they are pure, and not during the menses. Allah said afterwards: </p><div class="text_uthmani arabic">إِنَّ اللَّهَ يُحِبُّ التَّوَبِينَ</div><p>(Truly, Allah loves those who turn unto Him in repentance) from the sin even if it was repeated, </p><div class="text_uthmani arabic">وَيُحِبُّ الْمُتَطَهِّرِينَ</div><p>(and loves those who purify themselves.) meaning, those who purify themselves from the impurity and the filth that include having sexual intercourse with the wife during the menses and anal sex. </p><h2 class="title">The Reason behind revealing Allah's Statement: "Your Wives are a Tilth for You.</h2><p>Allah said: </p><div class="text_uthmani arabic">نِسَآؤُكُمْ حَرْثٌ لَّكُمْ</div><p>(Your wives are a tilth for you,) </p><p>Ibn `Abbas commented, "Meaning the place of pregnancy." Allah then said: </p><div class="text_uthmani arabic">فَأْتُواْ حَرْثَكُمْ أَنَّى شِئْتُمْ</div><p>(...so go to your tilth, when or how you will,) meaning, wherever you wish from the front or from behind, as long as sex takes place in one valve (the female sexual organ), as the authentic Hadiths have indicated. </p><p>For instance, Al-Bukhari recorded that Ibn Al-Munkadir said that he heard Jabir say that the Jews used to claim that if one has sex with his wife from behind (in the vagina) the offspring would become cross-eyed. Then, this Ayah was revealed: </p><div class="text_uthmani arabic">نِسَآؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُواْ حَرْثَكُمْ أَنَّى شِئْتُمْ</div><p>(Your wives are a tilth for you, so go to your tilth, when or how you will,) </p><p>Muslim and Abu Dawud also reported this Hadith. </p><p>Ibn Abu Hatim said that Muhammad bin Al-Munkadir narrated that Jabir bin `Abdullah told him that the Jews claimed to the Muslims that if one has sex with their wife from behind (in the vagina) their offspring will become cross-eyed. Allah revealed afterwards: </p><div class="text_uthmani arabic">نِسَآؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُواْ حَرْثَكُمْ أَنَّى شِئْتُمْ</div><p>(Your wives are a tilth for you, so go to your tilth, when or how you will,) </p><p>Ibn Jurayj (one of the reporters of the Hadith) said that Allah's Messenger said: </p><div class="text_uthmani arabic">«مُقْبِلَةً ومُدْبِرَةً إِذَا كَان ذلِكَ فِي الْفَرْج»</div><p>(From the front or from behind, as long as that occurs in the Farj (vagina).) </p><p>Imam Ahmad recorded that Ibn `Abbas said, "The Ayah, </p><div class="text_uthmani arabic">نِسَآؤُكُمْ حَرْثٌ لَّكُمْ</div><p>(Your wives are a tilth for you) was revealed about some people from the Ansar who came to the Prophet and asked him (about having sex with the wife from behind). He said to them: </p><div class="text_uthmani arabic">«ائْتِهَا عَلى كُلِّ حَالٍ إِذَا كَانَ فِي الْفَرْج»</div><p>(Have sex with her as you like as long as that occurs in the vagina.) </p><p>Imam Ahmad recorded that `Abdullah bin Sabit said: I went to Hafsah bint `Abdur-Rahman bin Abu Bakr and said, "I wish to ask you about something, but I am shy." She said, "Do not be shy, O my nephew." He said, "About having sex from behind with women." She said, "Umm Salamah told me that the Ansar used to refrain from having sex from behind (in the vagina). The Jews claimed that those who have sex with their women from behind would have offspring with crossed-eyes. When the Muhajirun came to Al-Madinah, they married Ansar women and had sex with them from behind. One of these women would not obey her husband and said, `You will not do that until I go to Allah's Messenger (and ask him about this matter). ' She went to Umm Salamah and told her the story. Umm Salamah said, `Wait until Allah's Messenger comes.' When Allah's Messenger came, the Ansari woman was shy to ask him about this matter, so she left. Umm Salamah told Allah's Messenger the story and he said: </p><div class="text_uthmani arabic">«ادْعِي الْأَنْصَارِيَّـة»</div><p>(Summon the Ansari woman.)" </p><p>She was summoned and he recited this Ayah to her: </p><div class="text_uthmani arabic">نِسَآؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُواْ حَرْثَكُمْ أَنَّى شِئْتُمْ</div><p>(Your wives are a tilth for you, so go to your tilth, when or how you will.) He added: </p><div class="text_uthmani arabic">«صِمَامًا وَاحِدًا»</div><p>(Only in one valve (the vagina).)" </p><p>This Hadith was also collected by At-Tirmidhi who said, "Hasan." </p><p>An-Nasa'i reported that Ka`b bin `Alqamah said that Abu An-Nadr said that he asked Nafi`, "The people are repeating the statement that you relate from Ibn `Umar that he allowed sex with women in their rear (anus)." He said, "They have said a lie about me. But let me tell you what really happened. Ibn `Umar was once reciting the Qur'an while I was with him and he reached the Ayah: </p><div class="text_uthmani arabic">نِسَآؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُواْ حَرْثَكُمْ أَنَّى شِئْتُمْ</div><p>(Your wives are a tilth for you, so go to your tilth, when or how you will,) He then said, `O Nafi`! Do you know the story behind this Ayah' I said, `No.' He said, `We, the people of Quraysh, used to have sexual intercourse with our wives from the back (in the vagina). When we migrated to Al-Madinah and married some Ansari women, we wanted to do the same with them. They disliked it and made a big issue out of it. The Ansari women had followed the practice of the Jews who have sex with their women while they lay on their sides. Then, Allah revealed: </p><div class="text_uthmani arabic">نِسَآؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُواْ حَرْثَكُمْ أَنَّى شِئْتُمْ</div><p>(Your wives are a tilth for you, so go to your tilth, when or how you will,)" </p><p>This has an authentic chain of narrators. </p><p>Imam Ahmad reported that Khuzaymah bin Thabit Al-Khatami narrated that Allah's Messenger said: </p><div class="text_uthmani arabic">«لَا يَسْتَحْيِي اللهُ مِنَ الْحَقِّ ثَلَاثًا لَا تَأْتُوا النِّسَاءَ فِي أَعْجَازِهِن»</div><p>(Allah does not shy from the truth - he said it thrice-, do not have anal sex with women.) </p><p>This Hadith was collected by An-Nasa'i and Ibn Majah. </p><p>Abu `Isa At-Tirmidhi and An-Nasa'i reported that Ibn `Abbas narrated that Allah's Messenger said: </p><div class="text_uthmani arabic">«لَا يَنْظُرُ اللهُ إِلى رَجُلٍ أَتَى رَجُلًا أَوِ امْرَأَةً فِي الدُّبُر»</div><p>(Allah does not look at a man who had anal sex with another man or a woman.) </p><p>At-Tirmidhi said, "Hasan Gharib." This is also the narration that Ibn Hibban collected in his Sahih, while Ibn Hazm stated that this is an authentic Hadith. </p><p>In addition, Imam Ahmad reported that `Ali bin Talaq said, "Allah's Messenger forbade anal sex with women, for Allah does not shy away from truth." Abu `Isa At-Tirmidhi also reported this Hadith and said, "Hasan". </p><p>Abu Muhammad `Abdullah bin `Abdur-Rahman Darimi reported in his Musnad that Sa`id bin Yasar Abu Hubab said: I said to Ibn `Umar, "What do you say about having sex with women in the rear" He said, "What does it mean" I said, "Anal sex." He said, "Does a Muslim do that" This Hadith has an authentic chain of narrators and is an explicit rejection of anal sex from Ibn `Umar. </p><p>Abu Bakr bin Ziyad Naysaburi reported that Isma`il bin Ruh said that he asked Malik bin Anas, "What do you say about having sex with women in the anus" He said, "You are not an Arab Does sex occur but in the place of pregnancy Do it only in the Farj (vagina)." I said, "O Abu `Abdullah! They say that you allow that practice." He said, "They utter a lie about me, they lie about me." This is Malik's firm stance on this subject. It is also the view of Sa`id bin Musayyib, Abu Salamah, `Ikrimah, Tawus, `Ata , Sa`id bin Jubayr, `Urwah bin Az-Zubayr, Mujahid bin Jabr, Al-Hasan and other scholars of the Salaf (the Companions and the following two generations after them). They all, along with the majority of the scholars, harshly rebuked the practice of anal sex and many of them called this practice a Kufr. </p><p>Allah said: </p><div class="text_uthmani arabic">وَقَدِّمُواْ لاًّنفُسِكُمْ</div><p>(. ..and send for your own selves beforehand.) meaning, by performing the acts of worship while refraining from whatever Allah has prohibited for you. This is why Allah said afterwards: </p><div class="text_uthmani arabic">وَاتَّقُواْ اللَّهَ وَاعْلَمُواْ أَنَّكُم مُّلَـقُوهُ</div><p>(And fear Allah, and know that you are to meet Him (in the Hereafter),) </p><p>meaning, He will hold you accountable for all of your deeds, </p><div class="text_uthmani arabic">وَبَشِّرِ الْمُؤْمِنِينَ</div><p>(...and give good tidings to the believers (O Muhammad ).) meaning, those who obey what Allah has commanded and refrain from what He has prohibited. Ibn Jarir reported that `Ata' said, or related it to Ibn `Abbas, </p><div class="text_uthmani arabic">وَقَدِّمُواْ لاًّنفُسِكُمْ</div><p>(...and send for your own selves beforehand.) means, mention Allah's Name, by saying, `Bismillah', before having sexual intercourse." Al-Bukhari also reported that Ibn `Abbas narrated that Allah's Messenger said: </p><div class="text_uthmani arabic">«لَوْ أَنَّ أَحَدَكُمْ إِذَا أَرَادَ أَنْ يَأْتِيَ أَهْلَهُ قَالَ: بِاسْمِ اللهِ، اللَّهُمَّ جَنِّبْنَا الشَّيْطَانَ وَجَنِّبِ الشَّيْطَانَ مَا رَزَقْتَنَا، فَإنَّهُ إِنْ يُقَدَّرْ بَيْنَهُمَا وَلَدٌ فِي ذلِكَ، لَمْ يَضُرَّهُ الشَّيْطَانُ أَبَدًا»</div><p>(If anyone of you on having sexual relations with his wife said: `In the Name of Allah. O Allah! Protect us from Satan and also protect what you bestow upon us (i.e., the coming offspring) from Satan,' and if it is destined that they should have a child then, Satan will never be able to harm him.) </p>

Sexual Intercourse with Menstruating Women is prohibitedImam Ahmad recorded that Anas said that the Jews used to avoid their menstruating women, they would not eat, or even mingle with them in the house. The Companions of the Prophet asked about this matter and Allah revealed: وَيَسْـَلُونَكَ عَنِ الْمَحِيضِ قُلْ هُوَ أَذًى فَاعْتَزِلُواْ النِّسَآءَ فِي الْمَحِيضِ وَلاَ تَقْرَبُوهُنَّ حَتَّى يَطْهُرْنَ(They ask you concerning menstruation. Say: "That is an Adha, therefore, keep away from women during menses and go not in unto them till they are purified.) Allah's Messenger said: «اصْنَعُوا كُلَّ شَيْءٍ إِلَّا النِّكَاح»(`Do everything you wish, except having sexual intercourse.) When the Jews were told about the Prophet's statement, they said, "What is the matter with this man He would not hear of any of our practices, but would defy it." Then, Usayd bin Hudayr and `Abbad bin Bishr came and said, "O Messenger of Allah! The Jews said this and that, should we have sex with our women (meaning, during the menstruation period)" The face of Allah's Messenger changed color, until the Companions thought that he was angry with them. They left. Soon after, some milk was brought to Allah's Messenger as a gift, and he sent some of it for them to drink. They knew then that Allah's Messenger was not angry with them. Muslim also reported this Hadith. Allah said: فَاعْتَزِلُواْ النِّسَآءَ فِي الْمَحِيضِ(. ..therefore, keep away from women during menses.) meaning, avoid the sexual organ. The Prophet said: «اصْنَعُوا كُلَّ شَيْءٍ إِلَّا النِّكَاح»(Do anything you wish except having sexual intercourse.) This is why most of the scholars said that it is allowed to fondle the wife, except for having sexual intercourse (when she is having her menses). Abu Dawud reported that `Ikrimah related to one of the Prophet's wives that she said that whenever the Prophet wanted to fondle (one of his wives) during her menses, he would cover her sexual organ with something. Abu Ja`far bin Jarir related that Masruq went to `A'ishah and greeted her, and `A'ishah greeted him in return. Masruq said, "I wish to ask you about a matter, but I am shy." She replied, "I am your mother and you are my son." He said, "What can the man enjoy of his wife when she is having her menses" She said, "Everything except her sexual organ." This is also the opinion of Ibn `Abbas, Mujahid, Al-Hasan and `Ikrimah. One is allowed to sleep next to his wife and to eat with her (when she is having her menses). `A'ishah said, "Allah's Messenger used to ask me to wash his hair while I was having the menses. He would lay on my lap and read the Qur'an while I was having the period." It is also reported in the Sahih that `A'ishah said, "While having the menses, I used to eat from a piece of meat and give it to the Prophet who would eat from the same place I ate from. I used to have sips of a drink and would then give the cup to the Prophet who would place his mouth where I placed my mouth." It is also reported in the Two Sahihs that Maymunah bint Al-Harith Al-Hilaliyah said, "Whenever the Prophet wanted to fondle any of his wives during the periods (menses), he used to ask her to wear an Izar (a sheet covering the lower-half of the body)." These are the wordings collected by Al-Bukhari. Similar was reported from `A'ishah. In addition, Imam Ahmad, Abu Dawud, At-Tirmidhi and Ibn Majah reported that `Abdullah bin Sa`d Al-Ansari asked Allah's Messenger , "What am I allowed of my wife while she is having her menses" He said, "What is above the Izar (a sheet covering the lower-half of the body)." Hence, Allah's statement: h وَلاَ تَقْرَبُوهُنَّ حَتَّى يَطْهُرْنَ(...and go not in unto them till they are purified.) explains His statement: فَاعْتَزِلُواْ النِّسَآءَ فِي الْمَحِيضِ(...therefore, keep away from women during menses.) Allah prohibited having sexual intercourse with the wife during menstruation, indicating that sexual intercourse is allowed otherwise. Allah's statement: فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ(And when they have purified themselves, then go in unto them as Allah has ordained for you.) indicates that men should have sexual intercourse with their wives after they take a bath. The scholars agree that the woman is obliged to take a bath, or to perform Tayammum with sand, if she is unable to use water, before she is allowed to have sexual intercourse with her husband, after the monthly period ends. Ibn `Abbas said: حَتَّى يَطْهُرْنَ"(till they are purified) means from blood, and, فَإِذَا تَطَهَّرْنَ(And when they have purified themselves) means with water." This is also the Tafsir of Mujahid, `Ikrimah, Al-Hasan, Muqatil bin Hayyan and Al-Layth bin Sa`d and others. Anal Sex is prohibitedAllah said: مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ(...as Allah has ordained for you.) this refers to Al-Farj (the vagina), as Ibn `Abbas, Mujahid and other scholars have stated. Therefore, anal sex is prohibited, as we will further emphasize afterwards, Allah willing. Abu Razin, `Ikrimah and Ad-Dahhak and others said that: فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ(...then go in unto them as Allah has ordained for you.) means when they are pure, and not during the menses. Allah said afterwards: إِنَّ اللَّهَ يُحِبُّ التَّوَبِينَ(Truly, Allah loves those who turn unto Him in repentance) from the sin even if it was repeated, وَيُحِبُّ الْمُتَطَهِّرِينَ(and loves those who purify themselves.) meaning, those who purify themselves from the impurity and the filth that include having sexual intercourse with the wife during the menses and anal sex. The Reason behind revealing Allah's Statement: "Your Wives are a Tilth for You.Allah said: نِسَآؤُكُمْ حَرْثٌ لَّكُمْ(Your wives are a tilth for you,) Ibn `Abbas commented, "Meaning the place of pregnancy." Allah then said: فَأْتُواْ حَرْثَكُمْ أَنَّى شِئْتُمْ(...so go to your tilth, when or how you will,) meaning, wherever you wish from the front or from behind, as long as sex takes place in one valve (the female sexual organ), as the authentic Hadiths have indicated. For instance, Al-Bukhari recorded that Ibn Al-Munkadir said that he heard Jabir say that the Jews used to claim that if one has sex with his wife from behind (in the vagina) the offspring would become cross-eyed. Then, this Ayah was revealed: نِسَآؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُواْ حَرْثَكُمْ أَنَّى شِئْتُمْ(Your wives are a tilth for you, so go to your tilth, when or how you will,) Muslim and Abu Dawud also reported this Hadith. Ibn Abu Hatim said that Muhammad bin Al-Munkadir narrated that Jabir bin `Abdullah told him that the Jews claimed to the Muslims that if one has sex with their wife from behind (in the vagina) their offspring will become cross-eyed. Allah revealed afterwards: نِسَآؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُواْ حَرْثَكُمْ أَنَّى شِئْتُمْ(Your wives are a tilth for you, so go to your tilth, when or how you will,) Ibn Jurayj (one of the reporters of the Hadith) said that Allah's Messenger said: «مُقْبِلَةً ومُدْبِرَةً إِذَا كَان ذلِكَ فِي الْفَرْج»(From the front or from behind, as long as that occurs in the Farj (vagina).) Imam Ahmad recorded that Ibn `Abbas said, "The Ayah, نِسَآؤُكُمْ حَرْثٌ لَّكُمْ(Your wives are a tilth for you) was revealed about some people from the Ansar who came to the Prophet and asked him (about having sex with the wife from behind). He said to them: «ائْتِهَا عَلى كُلِّ حَالٍ إِذَا كَانَ فِي الْفَرْج»(Have sex with her as you like as long as that occurs in the vagina.) Imam Ahmad recorded that `Abdullah bin Sabit said: I went to Hafsah bint `Abdur-Rahman bin Abu Bakr and said, "I wish to ask you about something, but I am shy." She said, "Do not be shy, O my nephew." He said, "About having sex from behind with women." She said, "Umm Salamah told me that the Ansar used to refrain from having sex from behind (in the vagina). The Jews claimed that those who have sex with their women from behind would have offspring with crossed-eyes. When the Muhajirun came to Al-Madinah, they married Ansar women and had sex with them from behind. One of these women would not obey her husband and said, `You will not do that until I go to Allah's Messenger (and ask him about this matter). ' She went to Umm Salamah and told her the story. Umm Salamah said, `Wait until Allah's Messenger comes.' When Allah's Messenger came, the Ansari woman was shy to ask him about this matter, so she left. Umm Salamah told Allah's Messenger the story and he said: «ادْعِي الْأَنْصَارِيَّـة»(Summon the Ansari woman.)" She was summoned and he recited this Ayah to her: نِسَآؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُواْ حَرْثَكُمْ أَنَّى شِئْتُمْ(Your wives are a tilth for you, so go to your tilth, when or how you will.) He added: «صِمَامًا وَاحِدًا»(Only in one valve (the vagina).)" This Hadith was also collected by At-Tirmidhi who said, "Hasan." An-Nasa'i reported that Ka`b bin `Alqamah said that Abu An-Nadr said that he asked Nafi`, "The people are repeating the statement that you relate from Ibn `Umar that he allowed sex with women in their rear (anus)." He said, "They have said a lie about me. But let me tell you what really happened. Ibn `Umar was once reciting the Qur'an while I was with him and he reached the Ayah: نِسَآؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُواْ حَرْثَكُمْ أَنَّى شِئْتُمْ(Your wives are a tilth for you, so go to your tilth, when or how you will,) He then said, `O Nafi`! Do you know the story behind this Ayah' I said, `No.' He said, `We, the people of Quraysh, used to have sexual intercourse with our wives from the back (in the vagina). When we migrated to Al-Madinah and married some Ansari women, we wanted to do the same with them. They disliked it and made a big issue out of it. The Ansari women had followed the practice of the Jews who have sex with their women while they lay on their sides. Then, Allah revealed: نِسَآؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُواْ حَرْثَكُمْ أَنَّى شِئْتُمْ(Your wives are a tilth for you, so go to your tilth, when or how you will,)" This has an authentic chain of narrators. Imam Ahmad reported that Khuzaymah bin Thabit Al-Khatami narrated that Allah's Messenger said: «لَا يَسْتَحْيِي اللهُ مِنَ الْحَقِّ ثَلَاثًا لَا تَأْتُوا النِّسَاءَ فِي أَعْجَازِهِن»(Allah does not shy from the truth - he said it thrice-, do not have anal sex with women.) This Hadith was collected by An-Nasa'i and Ibn Majah. Abu `Isa At-Tirmidhi and An-Nasa'i reported that Ibn `Abbas narrated that Allah's Messenger said: «لَا يَنْظُرُ اللهُ إِلى رَجُلٍ أَتَى رَجُلًا أَوِ امْرَأَةً فِي الدُّبُر»(Allah does not look at a man who had anal sex with another man or a woman.) At-Tirmidhi said, "Hasan Gharib." This is also the narration that Ibn Hibban collected in his Sahih, while Ibn Hazm stated that this is an authentic Hadith. In addition, Imam Ahmad reported that `Ali bin Talaq said, "Allah's Messenger forbade anal sex with women, for Allah does not shy away from truth." Abu `Isa At-Tirmidhi also reported this Hadith and said, "Hasan". Abu Muhammad `Abdullah bin `Abdur-Rahman Darimi reported in his Musnad that Sa`id bin Yasar Abu Hubab said: I said to Ibn `Umar, "What do you say about having sex with women in the rear" He said, "What does it mean" I said, "Anal sex." He said, "Does a Muslim do that" This Hadith has an authentic chain of narrators and is an explicit rejection of anal sex from Ibn `Umar. Abu Bakr bin Ziyad Naysaburi reported that Isma`il bin Ruh said that he asked Malik bin Anas, "What do you say about having sex with women in the anus" He said, "You are not an Arab Does sex occur but in the place of pregnancy Do it only in the Farj (vagina)." I said, "O Abu `Abdullah! They say that you allow that practice." He said, "They utter a lie about me, they lie about me." This is Malik's firm stance on this subject. It is also the view of Sa`id bin Musayyib, Abu Salamah, `Ikrimah, Tawus, `Ata , Sa`id bin Jubayr, `Urwah bin Az-Zubayr, Mujahid bin Jabr, Al-Hasan and other scholars of the Salaf (the Companions and the following two generations after them). They all, along with the majority of the scholars, harshly rebuked the practice of anal sex and many of them called this practice a Kufr. Allah said: وَقَدِّمُواْ لاًّنفُسِكُمْ(. ..and send for your own selves beforehand.) meaning, by performing the acts of worship while refraining from whatever Allah has prohibited for you. This is why Allah said afterwards: وَاتَّقُواْ اللَّهَ وَاعْلَمُواْ أَنَّكُم مُّلَـقُوهُ(And fear Allah, and know that you are to meet Him (in the Hereafter),) meaning, He will hold you accountable for all of your deeds, وَبَشِّرِ الْمُؤْمِنِينَ(...and give good tidings to the believers (O Muhammad ).) meaning, those who obey what Allah has commanded and refrain from what He has prohibited. Ibn Jarir reported that `Ata' said, or related it to Ibn `Abbas, وَقَدِّمُواْ لاًّنفُسِكُمْ(...and send for your own selves beforehand.) means, mention Allah's Name, by saying, `Bismillah', before having sexual intercourse." Al-Bukhari also reported that Ibn `Abbas narrated that Allah's Messenger said: «لَوْ أَنَّ أَحَدَكُمْ إِذَا أَرَادَ أَنْ يَأْتِيَ أَهْلَهُ قَالَ: بِاسْمِ اللهِ، اللَّهُمَّ جَنِّبْنَا الشَّيْطَانَ وَجَنِّبِ الشَّيْطَانَ مَا رَزَقْتَنَا، فَإنَّهُ إِنْ يُقَدَّرْ بَيْنَهُمَا وَلَدٌ فِي ذلِكَ، لَمْ يَضُرَّهُ الشَّيْطَانُ أَبَدًا»(If anyone of you on having sexual relations with his wife said: `In the Name of Allah. O Allah! Protect us from Satan and also protect what you bestow upon us (i.e., the coming offspring) from Satan,' and if it is destined that they should have a child then, Satan will never be able to harm him.)

Women are like fields for you; so seed them as you intend, but plan the future in advance. And fear God, and remember, you have to face Him in the end. So convey glad tidings to those who believe.

Your women are a tillage for you; so come into your tillage as you will; and first perform the deeds that benefit you; and keep fearing Allah, and know well that you have to meet Him; and (O dear Prophet Mohammed – peace and blessings be upon him) give glad tidings to the Muslims.

Your women are a tillage for you; so come unto your tillage as you wish, and forward for your souls; and fear God, and know that you shall meet Him. Give thou good tidings to the believers.

Your wives are your tilth; go, then, unto your tilth as you may desire, but first provide something for your souls, and remain conscious of God, and know that you are destined to meet Him. And give glad tidings unto those who believe.

Your women are tilth Unto you, so go in unto your tilth as ye list, and provide beforehand for your souls. And fear Allah, and know that ye are going to meet Him; and give thou glad tidings Unto the believers.

Your wives are a tilth for you, so go to your tilth when or how you will, and send (good deeds, or ask Allah to bestow upon you pious offspring) before you for your ownselves. And fear Allah, and know that you are to meet Him (in the Hereafter), and give good tidings to the believers (O Muhammad SAW).

Your women are cultivation for you; so approach your cultivation whenever you like, and send ahead for yourselves. And fear God, and know that you will meet Him. And give good news to the believers.

Your wives are your tilth: so you may go to your tilth as you please, but you should take care of your future and refrain from the displeasure of Allah. Know it well that One Day you shall meet Him. (O Prophet!) bear good tidings to the Believers.

Your wives are a tilth for you, so go to your tilth, when or how you will, and send (good deeds, or ask Allah to bestow upon you pious offspring) for your own selves beforehand. And fear Allah, and know that you are to meet Him (in the Hereafter), and give good tidings to the believers (O Muhammad).

Your women are a tilth for you (to cultivate) so go to your tilth as ye will, and send (good deeds) before you for your souls, and fear Allah, and know that ye will (one day) meet Him. Give glad tidings to believers, (O Muhammad).

Your women are a tillage for you, so come to your tillage whenever you like, and send ahead for your souls, and be Godwary, and know that you will encounter Him; and give good news to the faithful.

Women are your planting place (for children); come then to your planting place as you please and forward (good deeds) for your souls, and fear Allah. And know that you shall meet Him. Give glad tidings to the believers.

Your wives are a place of sowing of seed for you, so come to your place of cultivation however you wish and put forth [righteousness] for yourselves. And fear Allah and know that you will meet Him. And give good tidings to the believers.

Your wives are as fields for you. You may enter your fields from any place you want. Reserve something good for your souls (for the life hereafter). Have fear of God and know that you are going to meet Him. (Muhammad) give the glad news to the believers.

Your wives are a tilth for you, so go into your tilth when you like, and do good beforehand for yourselves, and be careful (of your duty) to Allah, and know that you will meet Him, and give good news to the believers.

Nis<u>a</u>okum <u>h</u>arthun lakum fatoo <u>h</u>arthakum ann<u>a</u> shitum waqaddimoo lianfusikum wa<b>i</b>ttaqoo All<u>a</u>ha wa<b>i</b>AAlamoo annakum mul<u>a</u>qoohu wabashshiri almumineen<b>a</b>

Your wives are your fields. Go, then, into your fields as you will. Do good deeds, and fear God, and know that you shall meet Him." Give good tidings to the believers.

Your wives are as a tilth unto you; so approach your tilth when or how ye will; but do some good act for your souls beforehand; and fear Allah. And know that ye are to meet Him (in the Hereafter), and give (these) good tidings to those who believe.

نِسَآؤُكُمْ حَرْثٌ لَّكُمْ فَأْتُوا۟ حَرْثَكُمْ أَنَّىٰ شِئْتُمْ وَقَدِّمُوا۟ لِأَنفُسِكُمْ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّكُم مُّلَٰقُوهُ وَبَشِّرِ ٱلْمُؤْمِنِينَ

Your wives are a place for you to sow your seed: they produce children for you just as the land produces crops. So approach the plantation, which is the vagina, from whichever direction and in whichever manner you wish as long as intercourse takes place in the vagina. Send forth something good for yourselves, such as having sexual intercourse with the intention of gaining closeness to Allah and with the hope of pious offspring. Be mindful of Allah by fulfilling His instructions and avoiding His prohibitions, such as those relating to women. Know that you are to meet Him on the Day of Resurrection and will have to stand before Him to receive the reward for your actions. O Prophet, give the believers good news of everlasting blessings that will surely please them when they meet their Lord: seeing His Blessed Face.

Your wives are a place for you to sow your seed: they produce children for you just as the land produces crops. So approach the plantation, which is the vagina, from whichever direction and in whichever manner you wish as long as intercourse takes place in the vagina. Send forth something good for yourselves, such as having sexual intercourse with the intention of gaining closeness to Allah and with the hope of pious offspring. Be mindful of Allah by fulfilling His instructions and avoiding His prohibitions, such as those relating to women. Know that you are to meet Him on the Day of Resurrection and will have to stand before Him to receive the reward for your actions. O Prophet, give the believers good news of everlasting blessings that will surely please them when they meet their Lord: seeing His Blessed Face.

Do not implicate God in your oaths to avoid doing good and being pious and keeping peace among men, for God hears all and knows everything.

And do not make Allah a target of your oaths, by pledging against being virtuous and pious, and against making peace among mankind; and Allah is All Hearing, All Knowing.

Do not make God a hindrance, through your oaths, to being pious and godfearing, and putting things right between men. Surely God is All-hearing, All-knowing.

AND DO NOT allow your oaths in the name of God to become an obstacle to virtue and God-consciousness and the promotion of peace between men: for God is all-hearing, all-knowing.

And make not Allah a butt of your oaths that ye shall not act piously nor fear Allah nor set things right between and Allah is Hearing, Knowing.

And make not Allah's (Name) an excuse in your oaths against your doing good and acting piously, and making peace among mankind. And Allah is All-Hearer, All-Knower (i.e. do not swear much and if you have sworn against doing something good then give an expiation for the oath and do good).

And do not allow your oaths in God's name to hinder you from virtue, and righteousness, and making peace between people. God is Listener and Knower.

Do not use Allah's name for such oaths which are taken to keep back from virtue, piety and the welfare of mankind:

And make not Allah's (Name) an excuse in your oaths against doing good and acting piously, and making peace among mankind. And Allah is All-Hearer, All-Knower (i.e., do not swear much and if you have sworn against doing something good then give an expiation for the oath and do good).

And make not Allah, by your oaths, a hindrance to your being righteous and observing your duty unto Him and making peace among mankind. Allah is Hearer, Knower.

Do not make Allah an obstacle, through your oaths, to being pious and Godwary, and to bringing about concord between people. And Allah is all-hearing, all-knowing.

Do not make Allah a deterrent through your oaths, that you be righteous, cautious, and reform between people. Surely, Allah is Hearing and Knowing.

And do not make [your oath by] Allah an excuse against being righteous and fearing Allah and making peace among people. And Allah is Hearing and Knowing.

Do not swear by God not to do good things, or have piety, or make peace among people. God is All-hearing and All-knowing.

And make not Allah because of your swearing (by Him) an obstacle to your doing good and guarding (against evil) and making peace between men, and Allah is Hearing, Knowing.

Wal<u>a</u> tajAAaloo All<u>a</u>ha AAur<u>d</u>atan liaym<u>a</u>nikum an tabarroo watattaqoo watu<u>s</u>li<u>h</u>oo bayna a<b>l</b>nn<u>a</u>si wa<b>A</b>ll<u>a</u>hu sameeAAun AAaleem<b>un</b>

Do not make God a pretext, when you swear by Him, to avoid doing good, being righteous and making peace between people. God is all hearing and all knowing.

And make not Allah's (name) an excuse in your oaths against doing good, or acting rightly, or making peace between persons; for Allah is One Who heareth and knoweth all things.

وَلَا تَجْعَلُوا۟ ٱللَّهَ عُرْضَةً لِّأَيْمَٰنِكُمْ أَن تَبَرُّوا۟ وَتَتَّقُوا۟ وَتُصْلِحُوا۟ بَيْنَ ٱلنَّاسِ وَٱللَّهُ سَمِيعٌ عَلِيمٌ

Do not use the name of Allah in your oath as an excuse for not doing good e.g. being mindful of Him, being virtuous, and reconciling between people. Yet if you have taken an oath not to do any good actions, then do good actions and make a compensation for the oath. Allah hears your statements and knows your actions and will reward you for them.

Do not use the name of Allah in your oath as an excuse for not doing good e.g. being mindful of Him, being virtuous, and reconciling between people. Yet if you have taken an oath not to do any good actions, then do good actions and make a compensation for the oath. Allah hears your statements and knows your actions and will reward you for them.

<p>The Verse warns those who swear in the name of Allah that they will not do some vituous deeds or that they will not effect a compromise between two groups. The Verse reminds them that by this behaviour they are using the name of Allah as a barrier against the good deeds, which is a severe violation of the sanctity of the name of Allah, and they must avoid it in any case,</p>

The Verse warns those who swear in the name of Allah that they will not do some vituous deeds or that they will not effect a compromise between two groups. The Verse reminds them that by this behaviour they are using the name of Allah as a barrier against the good deeds, which is a severe violation of the sanctity of the name of Allah, and they must avoid it in any case,

<h2 class="title">The Prohibition of swearing to abandon a Good Deed</h2><p>Allah commands, `You should not implement your vows in Allah's Name to refrain from pious acts and severing the relations with the relatives, if you swear to abandon such causes.' Allah said in another Ayah: </p><div class="text_uthmani arabic">وَلاَ يَأْتَلِ أُوْلُواْ الْفَضْلِ مِنكُمْ وَالسَّعَةِ أَن يُؤْتُواْ أُوْلِى الْقُرْبَى وَالْمَسَـكِينَ وَالْمُهَـجِرِينَ فِى سَبِيلِ اللَّهِ وَلْيَعْفُواْ وَلْيَصْفَحُواْ أَلاَ تُحِبُّونَ أَن يَغْفِرَ اللَّهُ لَكُمْ</div><p>(And let not those among you who are blessed with graces and wealth swear not to give (any sort of help) to their kinsmen, Al-Masakin (the poor), and those who left their homes for Allah's cause. Let them pardon and forgive. Do you not love that Allah should forgive you) (24:22) </p><p>Continuity in a sinful vow is more sinful than breaking it by expiation. Allah's Messenger said: </p><div class="text_uthmani arabic">«وَاللهِ لَأَنْ يَلَجَّ أَحَدُكُمْ بِيَمِينِهِ فِي أَهْلِهِ آثَمُ لَهُ عِنْد اللهِ مِنْ أَنْ يُعْطِيَ كَفَّارَتَهُ الَّتِي افْتَرَضَ اللهُ عَلَيْه»</div><p>(By Allah! It is more sinful to Allah that one of you implements his vow regarding (severing the relations with) his relatives than (breaking his promise and) paying the Kaffarah that Allah has required in such cases.) </p><p>This is how Muslim reported this Hadith and also Imam Ahmad. </p><p>`Ali bin Abu Talhah reported that Ibn `Abbas said that what Allah said: </p><div class="text_uthmani arabic">وَلاَ تَجْعَلُواْ اللَّهَ عُرْضَةً لاًّيْمَـنِكُمْ</div><p>(And make not Allah's (Name) an excuse in your oaths) means, "Do not vow to refrain from doing good works. (If you make such vow then) break it, pay the Kaffarah and do the good work." This was also said by Masruq, Ash-Sha`bi, Ibrahim An-Nakha`i, Mujahid, Tawus, Sa`id bin Jubayr, `Ata', `Ikrimah, Makhul, Az-Zuhri, Al-Hasan, Qatadah, Muqatil bin Hayyan, Ar-Rabi` bin Anas, Ad-Dahhak, `Ata' Al-Khurasani and As-Suddi. </p><p>Suporting this view, which is the majority view, is what is reported in the Two Sahihs that Abu Musa Al-Ash`ari narrated that Allah's Messenger said: . </p><div class="text_uthmani arabic">«إِنِّي وَاللهِ إِنْ شَاءَ اللهُ، لَا أَحْلِفُ عَلى يَمِينٍ فَأَرَى غَيْرَهَا خَيْرًا مِنْهَا إِلَّا أَتَيْتُ الَّذِي هُوَ خَيْرٌ وَتَحَلَّلْتُهَا»</div><p>(By Allah! Allah willing, I will not vow to do a thing and then see a better act, but I would do what is better and break my vow.) Muslim reported that Abu Hurayrah said that Allah's Messenger said: </p><div class="text_uthmani arabic">«مَنْ حَلَفَ عَلى يَمِينٍ فَرَأَى غَيْرَهَا خَيْرًا مِنْهَا فَلْيُكَفِّرْ عَنْ يَمِينِهِ، وَلْيَفْعَلِ الَّذِي هُوَ خَيْر»</div><p>(Whoever makes a vow and then finds what is better than his vow (should break his vow,) pay the Kaffarah and perform the better deed.) </p><h2 class="title">The Laghw (Unintentional) Vows</h2><p>Allah said: </p><div class="text_uthmani arabic">لاَّ يُؤَاخِذُكُمُ اللَّهُ بِالَّلغْوِ فِى أَيْمَـنِكُمْ</div><p>(Allah will not call you to account for that which is unintentional in your oaths,) </p><p>This Ayah means, `Allah does not punish or hold you accountable for the Laghw (unintentional) vows that you make.' The Laghw vows are unintentional and are just like the habitual statements that the tongue repeats, without really intending them. For instance, it is reported in the Two Sahihs that Abu Hurayrah narrated that Allah's Messenger said: </p><div class="text_uthmani arabic">«مَنْ حَلَفَ فَقَالَ فِي حَلِفِهِ بِاللَّاتِ وَالْعُزَّى، فَلْيَقُلْ لَا إِلَهَ إِلَّا الله»</div><p>(Whoever swore and (unintentionally) mentioned Al-Lat and Al-`Uzza (two idols) in his vow, should then say, `There is no deity worthy of worship except Allah'.) </p><p>The Messenger said this statement to some new Muslims whose tongues were, before Islam, used to vowing by their idol Al-Lat. Therefore, the Prophet ordered them to intentionally recite the slogan of Ikhlas, just as they mentioned these words by mistake, so that it (the word of Ikhlas) may eradicate the word (of Shirk). This is why Allah said: </p><div class="text_uthmani arabic">وَلَـكِن يُؤَاخِذُكُم بِمَا كَسَبَتْ قُلُوبُكُمْ</div><p>(...but He will call you to account for that which your hearts have earned.) and in another Ayah: </p><div class="text_uthmani arabic">بِمَا عَقَّدتُّمُ الاٌّيْمَـنَ</div><p>(...for your deliberate oaths) (5:89) </p><p>Abu Dawud reported under Chapter: `The Laghw Vows' that `Ata' said that `A'ishah said that Allah's Messenger said: </p><div class="text_uthmani arabic">«اللَّغْوُ فِي الْيَمِينِ هُوَ كَلَامُ الرَّجُلِ فِي بَيْتِهِ: كَلَّا وَاللهِ، وَبَلَى وَالله»</div><p>(The Laghw in the vows includes what the man says in his house, such as, `No, by Allah,' and, `Yes, by Allah'.) </p><p>Ibn Abu Hatim reported that Ibn `Abbas said, "The Laghw vow includes vowing while angry." </p><p>He also reported that Ibn `Abbas said, "The Laghw vow includes vowing to prohibit what Allah has allowed, and this type does not require a Kaffarah (expiation)." Similar was said by Sa`id bin Jubayr. </p><p>In addition, Abu Dawud related under Chapter: `Vowing while Angry' that Sa`id bin Musayyib said that two Ansari brothers both received inheritance and one of them asked that the inheritance be divided. His brother said, "If you ask me about dividing the inheritance again, then all of what I have will be spent on the Ka`bah's door." `Umar said to him, "The Ka`bah does not need your money. So break your vow, pay the Kaffarah and come to terms with your brother. I heard Allah's Messenger saying: </p><div class="text_uthmani arabic">«لَا يَمِينَ عَلَيْكَ وَلَا نَذْرَ فِي مَعْصِيَةِ الرَّبِّ عَزَّ وَجَلَّ، وَفِي قَطِيعَةِ الرَّحِمِ، وَفِيمَا لَا تَمْلِك»</div><p>(Do not make a vow against yourself, nor to disobey the Lord, cut the relations of the womb or dispose of what you do not own.)" </p><p>Allah said: </p><div class="text_uthmani arabic">وَلَـكِن يُؤَاخِذُكُم بِمَا كَسَبَتْ قُلُوبُكُمْ</div><p>(. ..but He will call you to account for that which your hearts have earned,) </p><p>Ibn `Abbas, Mujahid and several others said that this Ayah means swearing about a matter while knowing that he is lying. Mujahid and others said this Ayah is similar to what Allah said: </p><div class="text_uthmani arabic">وَلَـكِن يُؤَاخِذُكُم بِمَا عَقَّدتُّمُ الاٌّيْمَـنَ</div><p>(...but He will punish you for your deliberate oaths.) (5:89) Allah said (2:225 above): </p><div class="text_uthmani arabic">وَاللَّهُ غَفُورٌ حَلِيمٌ</div><p>(And Allah is Oft-Forgiving, Most-Forbearing.) meaning, He is Oft-Forgiving to His servants and Most Forbearing with them. </p>

The Prohibition of swearing to abandon a Good DeedAllah commands, `You should not implement your vows in Allah's Name to refrain from pious acts and severing the relations with the relatives, if you swear to abandon such causes.' Allah said in another Ayah: وَلاَ يَأْتَلِ أُوْلُواْ الْفَضْلِ مِنكُمْ وَالسَّعَةِ أَن يُؤْتُواْ أُوْلِى الْقُرْبَى وَالْمَسَـكِينَ وَالْمُهَـجِرِينَ فِى سَبِيلِ اللَّهِ وَلْيَعْفُواْ وَلْيَصْفَحُواْ أَلاَ تُحِبُّونَ أَن يَغْفِرَ اللَّهُ لَكُمْ(And let not those among you who are blessed with graces and wealth swear not to give (any sort of help) to their kinsmen, Al-Masakin (the poor), and those who left their homes for Allah's cause. Let them pardon and forgive. Do you not love that Allah should forgive you) (24:22) Continuity in a sinful vow is more sinful than breaking it by expiation. Allah's Messenger said: «وَاللهِ لَأَنْ يَلَجَّ أَحَدُكُمْ بِيَمِينِهِ فِي أَهْلِهِ آثَمُ لَهُ عِنْد اللهِ مِنْ أَنْ يُعْطِيَ كَفَّارَتَهُ الَّتِي افْتَرَضَ اللهُ عَلَيْه»(By Allah! It is more sinful to Allah that one of you implements his vow regarding (severing the relations with) his relatives than (breaking his promise and) paying the Kaffarah that Allah has required in such cases.) This is how Muslim reported this Hadith and also Imam Ahmad. `Ali bin Abu Talhah reported that Ibn `Abbas said that what Allah said: وَلاَ تَجْعَلُواْ اللَّهَ عُرْضَةً لاًّيْمَـنِكُمْ(And make not Allah's (Name) an excuse in your oaths) means, "Do not vow to refrain from doing good works. (If you make such vow then) break it, pay the Kaffarah and do the good work." This was also said by Masruq, Ash-Sha`bi, Ibrahim An-Nakha`i, Mujahid, Tawus, Sa`id bin Jubayr, `Ata', `Ikrimah, Makhul, Az-Zuhri, Al-Hasan, Qatadah, Muqatil bin Hayyan, Ar-Rabi` bin Anas, Ad-Dahhak, `Ata' Al-Khurasani and As-Suddi. Suporting this view, which is the majority view, is what is reported in the Two Sahihs that Abu Musa Al-Ash`ari narrated that Allah's Messenger said: . «إِنِّي وَاللهِ إِنْ شَاءَ اللهُ، لَا أَحْلِفُ عَلى يَمِينٍ فَأَرَى غَيْرَهَا خَيْرًا مِنْهَا إِلَّا أَتَيْتُ الَّذِي هُوَ خَيْرٌ وَتَحَلَّلْتُهَا»(By Allah! Allah willing, I will not vow to do a thing and then see a better act, but I would do what is better and break my vow.) Muslim reported that Abu Hurayrah said that Allah's Messenger said: «مَنْ حَلَفَ عَلى يَمِينٍ فَرَأَى غَيْرَهَا خَيْرًا مِنْهَا فَلْيُكَفِّرْ عَنْ يَمِينِهِ، وَلْيَفْعَلِ الَّذِي هُوَ خَيْر»(Whoever makes a vow and then finds what is better than his vow (should break his vow,) pay the Kaffarah and perform the better deed.) The Laghw (Unintentional) VowsAllah said: لاَّ يُؤَاخِذُكُمُ اللَّهُ بِالَّلغْوِ فِى أَيْمَـنِكُمْ(Allah will not call you to account for that which is unintentional in your oaths,) This Ayah means, `Allah does not punish or hold you accountable for the Laghw (unintentional) vows that you make.' The Laghw vows are unintentional and are just like the habitual statements that the tongue repeats, without really intending them. For instance, it is reported in the Two Sahihs that Abu Hurayrah narrated that Allah's Messenger said: «مَنْ حَلَفَ فَقَالَ فِي حَلِفِهِ بِاللَّاتِ وَالْعُزَّى، فَلْيَقُلْ لَا إِلَهَ إِلَّا الله»(Whoever swore and (unintentionally) mentioned Al-Lat and Al-`Uzza (two idols) in his vow, should then say, `There is no deity worthy of worship except Allah'.) The Messenger said this statement to some new Muslims whose tongues were, before Islam, used to vowing by their idol Al-Lat. Therefore, the Prophet ordered them to intentionally recite the slogan of Ikhlas, just as they mentioned these words by mistake, so that it (the word of Ikhlas) may eradicate the word (of Shirk). This is why Allah said: وَلَـكِن يُؤَاخِذُكُم بِمَا كَسَبَتْ قُلُوبُكُمْ(...but He will call you to account for that which your hearts have earned.) and in another Ayah: بِمَا عَقَّدتُّمُ الاٌّيْمَـنَ(...for your deliberate oaths) (5:89) Abu Dawud reported under Chapter: `The Laghw Vows' that `Ata' said that `A'ishah said that Allah's Messenger said: «اللَّغْوُ فِي الْيَمِينِ هُوَ كَلَامُ الرَّجُلِ فِي بَيْتِهِ: كَلَّا وَاللهِ، وَبَلَى وَالله»(The Laghw in the vows includes what the man says in his house, such as, `No, by Allah,' and, `Yes, by Allah'.) Ibn Abu Hatim reported that Ibn `Abbas said, "The Laghw vow includes vowing while angry." He also reported that Ibn `Abbas said, "The Laghw vow includes vowing to prohibit what Allah has allowed, and this type does not require a Kaffarah (expiation)." Similar was said by Sa`id bin Jubayr. In addition, Abu Dawud related under Chapter: `Vowing while Angry' that Sa`id bin Musayyib said that two Ansari brothers both received inheritance and one of them asked that the inheritance be divided. His brother said, "If you ask me about dividing the inheritance again, then all of what I have will be spent on the Ka`bah's door." `Umar said to him, "The Ka`bah does not need your money. So break your vow, pay the Kaffarah and come to terms with your brother. I heard Allah's Messenger saying: «لَا يَمِينَ عَلَيْكَ وَلَا نَذْرَ فِي مَعْصِيَةِ الرَّبِّ عَزَّ وَجَلَّ، وَفِي قَطِيعَةِ الرَّحِمِ، وَفِيمَا لَا تَمْلِك»(Do not make a vow against yourself, nor to disobey the Lord, cut the relations of the womb or dispose of what you do not own.)" Allah said: وَلَـكِن يُؤَاخِذُكُم بِمَا كَسَبَتْ قُلُوبُكُمْ(. ..but He will call you to account for that which your hearts have earned,) Ibn `Abbas, Mujahid and several others said that this Ayah means swearing about a matter while knowing that he is lying. Mujahid and others said this Ayah is similar to what Allah said: وَلَـكِن يُؤَاخِذُكُم بِمَا عَقَّدتُّمُ الاٌّيْمَـنَ(...but He will punish you for your deliberate oaths.) (5:89) Allah said (2:225 above): وَاللَّهُ غَفُورٌ حَلِيمٌ(And Allah is Oft-Forgiving, Most-Forbearing.) meaning, He is Oft-Forgiving to His servants and Most Forbearing with them.

God will not call you to account for that which is senseless in your oaths, but only for what is in your hearts; for God is forgiving and forbearing.

Allah does not take you to task for oaths which are made unintentionally but He does take you to task for deeds which your hearts have done; and Allah is Oft Forgiving, Most Forbearing.

God will not take you to task for a slip in your oaths; but He will take you to task for what your hearts have earned; and God is All-forgiving, All-clement.

God will not take you to task for oaths which you may have uttered without thought, but will take you to task [only] for what your hearts have conceived [in earnest]: for God is much-forgiving, forbearing.

Allah will not take you to task for the vain in Your oaths, but he shall take you to task for that which your hearts have earned, and He is the Forgiving, the Forbearing.

Allah will not call you to account for that which is unintentional in your oaths, but He will call you to account for that which your hearts have earned. And Allah is Oft-Forgiving, Most-Forbearing.

God does not hold you responsible for your unintentional oaths, but He holds you responsible for your intentions. God is Forgiving and Forbearing.

Allah hears everything you utter and knows everything. Allah does not call you to Account for unintentional and meaningless oaths, but will surely take you to task for oaths taken deliberately and in earnest: Allah is Forgiving and Forbearing.

Allah will not call you to account for that which is unintentional in your oaths, but He will call you to account for that which your hearts have earned. And Allah is Oft-Forgiving, Most-Forbearing.

Allah will not take you to task for that which is unintentional in your oaths. But He will take you to task for that which your hearts have garnered. Allah is Forgiving, Clement.

Allah will not take you to task for what is unconsidered in your oaths, but He will take you to task for what your hearts have incurred, and Allah is all-forgiving, all-forbearing.

Allah will not call you to account for a slip in your oaths. But He will take you to task for that which is intended in your hearts. Allah is Forgiving and Merciful.

Allah does not impose blame upon you for what is unintentional in your oaths, but He imposes blame upon you for what your hearts have earned. And Allah is Forgiving and Forbearing.

God will not take into account your inattentive oath. However, He will question you about what your hearts have gained. God is All-forgiving and Lenient.

Allah does not call you to account for what is vain in your oaths, but He will call you to account for what your hearts have earned, and Allah is Forgiving, Forbearing.

L<u>a</u> yu<u>a</u>khi<u>th</u>ukumu All<u>a</u>hu bi<b>a</b>llaghwi fee aym<u>a</u>nikum wal<u>a</u>kin yu<u>a</u>khi<u>th</u>ukum bim<u>a</u> kasabat quloobukum wa<b>A</b>ll<u>a</u>hu ghafoorun <u>h</u>aleem<b>un</b>

God will not call you to account for any oaths you uttered unintentionally, but He will take you to task for what is intended in your hearts. God is most forgiving and forbearing.

Allah will not call you to account for thoughtlessness in your oaths, but for the intention in your hearts; and He is Oft-forgiving, Most Forbearing.

لَّا يُؤَاخِذُكُمُ ٱللَّهُ بِٱللَّغْوِ فِىٓ أَيْمَٰنِكُمْ وَلَٰكِن يُؤَاخِذُكُم بِمَا كَسَبَتْ قُلُوبُكُمْ وَٱللَّهُ غَفُورٌ حَلِيمٌ

Allah will not take you to account for those oaths that you swear unintentionally, such as if someone carelessly says, ‘No, by Allah!’ or ‘Yes, by Allah!’ For such oaths there is no need to make any compensation, nor any further consequences. However, He will take you to account for intentional oaths. Allah forgives and tolerates the sins of His servants and is not hasty in sending punishment.

Allah will not take you to account for those oaths that you swear unintentionally, such as if someone carelessly says, ‘No, by Allah!’ or ‘Yes, by Allah!’ For such oaths there is no need to make any compensation, nor any further consequences. However, He will take you to account for intentional oaths. Allah forgives and tolerates the sins of His servants and is not hasty in sending punishment.

<p>Note:</p><p>The laghw لغو or ineffectual oath has two meanings:</p><p>I. In the first case it means a false oath sworn without volition over something in the past, or it could have been sworn with volition while the oath-taker considers it to be true in his supposition. For ex-ample, guided by his information and supposition, one ends up declaring on oath that a certain person has arrived while that person had not arrived in reality. Similarly, if someone swears on oath for some-thing in future unintentionally, while he has been actually wanting to say something else, but the words of oath come out of his lips mistakenly, this type of oath also falls in this category. All these three types are not an act of sin and that is why they are called laghw لغو or ineffectual. This act will not be reprehensible in the Hereafter (Akhirah). As compared to this, the oath which has been declared reprehensible is the one that has been uttered intentionally knowing it to be false. This is known as ghamus (perjury), and is an act of sin, but according to the Hanafiyyah, it does not require kaffarah or expiation. Therefore, لغو laghw, in the sense explained earlier, involves no kaffarah more obviously, (because it is not a sinful act). The verse under discussion exclusively takes up these two categories that carry no کَفَّارہ kaffarah.</p><p>II. Laghw لغو also means that which has no kaffarah کَفَّارہ . It will be called as laghw because it does not entail the liability of Kaffarah کَفَّارہ in this world.</p><p>III. Given this meaning, the word, laghw لغو is inclusive of ghamus, which being an act of sin, however, does not require kaffarah کَفَّارہ .</p><p>As compared to this, the oath that requires kaffarah کَفَّارہ is called mun'aqidah منعقدہ (that which is established, confirmed: fait accompli). For instance, if someone intentionally declares on oath to the effect that he or she would or would not perform a certain act, then, acting contrarily requires kaffarah. (Bayan al-Qur'an)</p>

Note:The laghw لغو or ineffectual oath has two meanings:I. In the first case it means a false oath sworn without volition over something in the past, or it could have been sworn with volition while the oath-taker considers it to be true in his supposition. For ex-ample, guided by his information and supposition, one ends up declaring on oath that a certain person has arrived while that person had not arrived in reality. Similarly, if someone swears on oath for some-thing in future unintentionally, while he has been actually wanting to say something else, but the words of oath come out of his lips mistakenly, this type of oath also falls in this category. All these three types are not an act of sin and that is why they are called laghw لغو or ineffectual. This act will not be reprehensible in the Hereafter (Akhirah). As compared to this, the oath which has been declared reprehensible is the one that has been uttered intentionally knowing it to be false. This is known as ghamus (perjury), and is an act of sin, but according to the Hanafiyyah, it does not require kaffarah or expiation. Therefore, لغو laghw, in the sense explained earlier, involves no kaffarah more obviously, (because it is not a sinful act). The verse under discussion exclusively takes up these two categories that carry no کَفَّارہ kaffarah.II. Laghw لغو also means that which has no kaffarah کَفَّارہ . It will be called as laghw because it does not entail the liability of Kaffarah کَفَّارہ in this world.III. Given this meaning, the word, laghw لغو is inclusive of ghamus, which being an act of sin, however, does not require kaffarah کَفَّارہ .As compared to this, the oath that requires kaffarah کَفَّارہ is called mun'aqidah منعقدہ (that which is established, confirmed: fait accompli). For instance, if someone intentionally declares on oath to the effect that he or she would or would not perform a certain act, then, acting contrarily requires kaffarah. (Bayan al-Qur'an)

Those who swear to keep away from their wives (with intent of divorcing them) have four months of grace; then if they reconcile (during this period), surely God is forgiving and kind.

Those who swear not to touch their wives have four months’ time; so if they turn back during this period, indeed Allah is Oft Forgiving, Most Merciful.

For those who forswear their women a wait of four months; if they revert, God is All-forgiving, All-compassionate;

Those who take an oath that they will not approach their wives shall have four months of grace; and if they go back [on their oath] -behold, God is much-forgiving, a dispenser of grace.

For those who swear off from their wives is a awaiting of four months; then if they go back, verily Allah is Forgiving, Merciful.

Those who take an oath not to have sexual relation with their wives must wait four months, then if they return (change their idea in this period), verily, Allah is Oft-Forgiving, Most Merciful.

Those who vow abstinence from their wives must wait for four months. But if they reconcile—God is Forgiving and Merciful.

Those who take an oath to keep apart from their wives are given four months (for a final decision), Then if they resume their relations, Allah is Forgiving and Merciful.

Those who take an oath not to have sexual relation with their wives must wait for four months, then if they return, verily, Allah is Oft-Forgiving, Most Merciful.

Those who forswear their wives must wait four months; then, if they change their mind, lo! Allah is Forgiving, Merciful.

For those who forswear their wives shall be a waiting [period]of four months. And if they recant, Allah is indeed all-forgiving, all-merciful.

For those who swear a wait of four months from their women, if they revert, Allah is Forgiving, the Most Merciful.

For those who swear not to have sexual relations with their wives is a waiting time of four months, but if they return [to normal relations] - then indeed, Allah is Forgiving and Merciful.

Those who swear by God not to ever have any carnal relations with their wives (will not be punished), if they decide to resume marital relations again within four months. God is All-forgiving and All-merciful.

Those who swear that they will not go in to their wives should wait four months; so if they go back, then Allah is surely Forgiving, Merciful.

Lilla<u>th</u>eena yuloona min nis<u>a</u>ihim tarabbu<u>s</u>u arbaAAati ashhurin fain f<u>a</u>oo fainna All<u>a</u>ha ghafoorun ra<u>h</u>eem<b>un</b>

For those who swear that they will not approach their wives, there shall be a waiting period of four months: if they revert to conciliation, surely, God is most forgiving and ever merciful;

For those who take an oath for abstention from their wives, a waiting for four months is ordained; if then they return, Allah is Oft-forgiving, Most Merciful.

لِّلَّذِينَ يُؤْلُونَ مِن نِّسَآئِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ فَإِن فَآءُو فَإِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ

For those who swear an oath not to have sexual intercourse with their wives, there is a waiting period not longer than four months, starting from the date of the oath. If he abandons the oath and engages in sexual intercourse after having sworn not to, and this happens within the four months period, then Allah forgives them. Allah is merciful and has established compensation as a way out from such an oath.

For those who swear an oath not to have sexual intercourse with their wives, there is a waiting period not longer than four months, starting from the date of the oath. If he abandons the oath and engages in sexual intercourse after having sworn not to, and this happens within the four months period, then Allah forgives them. Allah is merciful and has established compensation as a way out from such an oath.

<p>Note:</p><p>If someone takes an oath that he will not have sexual intercourse with his wife, the case has four situations:</p><p>(A) No time-limit was fixed.</p><p>(B) A time-limit of four months was fixed.</p><p>(C) A time-limit of more than four months was fixed.</p><p>(D) The limit was identified as less than four months.</p><p>So, situations A, B and C are termed in Shari` ah as 'Ild' (ایلاء ). The injunction covering these situations is: If the oath-taker breaks his oath within four months and resumes sexual intercourse with his wife, he will have to come up with kaffarah کَفَّارہ for his oath while his nikah (marriage) remains intact. And should it be that the time-limit of four months did expire and the oath-taker did not break his oath, an irrevocable divorce on his wife will become effective, that is, taking her back without remarriage does not remain correct any more. However, if they, by mutual consent, enter into marriage this will be correct. Halalah حلالہ (an intermediary marriage of the woman with a third person) is not required. The injunction in the fourth situation is: If the oath is broken, kaffarah کَفَّارہ will be required and if the oath is completed, the marriage, even then, will remain valid. (Bayan al-Qur°an)</p>

Note:If someone takes an oath that he will not have sexual intercourse with his wife, the case has four situations:(A) No time-limit was fixed.(B) A time-limit of four months was fixed.(C) A time-limit of more than four months was fixed.(D) The limit was identified as less than four months.So, situations A, B and C are termed in Shari` ah as 'Ild' (ایلاء ). The injunction covering these situations is: If the oath-taker breaks his oath within four months and resumes sexual intercourse with his wife, he will have to come up with kaffarah کَفَّارہ for his oath while his nikah (marriage) remains intact. And should it be that the time-limit of four months did expire and the oath-taker did not break his oath, an irrevocable divorce on his wife will become effective, that is, taking her back without remarriage does not remain correct any more. However, if they, by mutual consent, enter into marriage this will be correct. Halalah حلالہ (an intermediary marriage of the woman with a third person) is not required. The injunction in the fourth situation is: If the oath is broken, kaffarah کَفَّارہ will be required and if the oath is completed, the marriage, even then, will remain valid. (Bayan al-Qur°an)

<h2 class="title">The Ila' and its Rulings</h2><p>Ila' is a type of vow where a man swears not to sleep with his wife for a certain period, whether less or more than four months. If the vow of Ila' was for less than four months, the man has to wait for the vow's period to end and then is allowed to have sexual intercourse with his wife. She has to be patient and she cannot ask her husband, in this case, to end his vow before the end of its term. It is reported in the Two Sahihs that `A'ishah said that Allah's Messenger swore he would stay away from with his wives for a month. He then came down after twenty-nine days saying: </p><div class="text_uthmani arabic">«الشَّهْرُ تِسْعٌ وَعِشْرُون»</div><p>(The (lunar) month is twenty-nine days.) </p><p>Similar was narrated by `Umar bin Al-Khattab and reported in the Two Sahihs. If the period of Ila' is for more than four months, the wife is allowed in this case to ask her husband, upon the end of the four months, to end the Ila' and have sexual relations with her. Otherwise, he should divorce her, by being forced to do so by the authorities if necessary, so that the wife is not harmed. Allah said: </p><div class="text_uthmani arabic">لِّلَّذِينَ يُؤْلُونَ مِن نِّسَآئِهِمْ</div><p>(Those who take an oath not to have sexual relations with their wives) meaning, swear not to have sexual relations with the wife. This Ayah indicates that the Ila' involves the wife and not a slave-women, as the majority of the scholars have agreed, </p><div class="text_uthmani arabic">تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ</div><p>(...must wait for four months,) meaning, the husband waits for four months from the time of the vow and then ends the Ila' (if the vow was for four or more months) and is required to either return to his wife or divorce her. This is why Allah said next: </p><div class="text_uthmani arabic">فَإِن فَآءُوا</div><p>(...then if they return,) meaning, to a normal relationship, having sexual intercourse with the wife. This is the Tafsir of Ibn `Abbas, Masruq, Ash-Sha`bi, Sa`id bin Jubayr and Ibn Jarir. </p><div class="text_uthmani arabic">فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ</div><p>(...verily, Allah is Oft-Forgiving, Most Merciful.) with any shortcomings that occurred in the rights of the wife because of the vow of Ila'. </p><p>Allah said: </p><div class="text_uthmani arabic">وَإِنْ عَزَمُواْ الطَّلَـقَ</div><p>(And if they decide upon divorce,) indicating that divorce does not occur by merely passing the four month mark (during the Ila'). Malik reported from Nafi` that `Abdullah bin `Umar said, "If the man swears to Ila' from his wife, then divorce does not occur automatically even after the four months have passed. When he stops at the four months mark, he should either divorce or return." Al-Bukhari also reported this Hadith. Ibn Jarir reported that Suhayl bin Abu Salih said that his father said, "I asked twelve Companions about the man who does Ila' with his wife. They all stated that he does not have to do anything until the four months have passed and then has to either retain or divorce her." Ad-Daraqutni also reported this from Suhayl. </p><p>It is also reported from `Umar, `Uthman, `Ali, Abu Ad-Darda', `A'ishah, Ibn `Umar and Ibn `Abbas. This is also the opinion of Sa`id bin Musayyib, `Umar bin `Abdul-`Aziz, Mujahid, Tawus, Muhammad bin Ka`b and Al-Qasim. </p>

The Ila' and its RulingsIla' is a type of vow where a man swears not to sleep with his wife for a certain period, whether less or more than four months. If the vow of Ila' was for less than four months, the man has to wait for the vow's period to end and then is allowed to have sexual intercourse with his wife. She has to be patient and she cannot ask her husband, in this case, to end his vow before the end of its term. It is reported in the Two Sahihs that `A'ishah said that Allah's Messenger swore he would stay away from with his wives for a month. He then came down after twenty-nine days saying: «الشَّهْرُ تِسْعٌ وَعِشْرُون»(The (lunar) month is twenty-nine days.) Similar was narrated by `Umar bin Al-Khattab and reported in the Two Sahihs. If the period of Ila' is for more than four months, the wife is allowed in this case to ask her husband, upon the end of the four months, to end the Ila' and have sexual relations with her. Otherwise, he should divorce her, by being forced to do so by the authorities if necessary, so that the wife is not harmed. Allah said: لِّلَّذِينَ يُؤْلُونَ مِن نِّسَآئِهِمْ(Those who take an oath not to have sexual relations with their wives) meaning, swear not to have sexual relations with the wife. This Ayah indicates that the Ila' involves the wife and not a slave-women, as the majority of the scholars have agreed, تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍ(...must wait for four months,) meaning, the husband waits for four months from the time of the vow and then ends the Ila' (if the vow was for four or more months) and is required to either return to his wife or divorce her. This is why Allah said next: فَإِن فَآءُوا(...then if they return,) meaning, to a normal relationship, having sexual intercourse with the wife. This is the Tafsir of Ibn `Abbas, Masruq, Ash-Sha`bi, Sa`id bin Jubayr and Ibn Jarir. فَإِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ(...verily, Allah is Oft-Forgiving, Most Merciful.) with any shortcomings that occurred in the rights of the wife because of the vow of Ila'. Allah said: وَإِنْ عَزَمُواْ الطَّلَـقَ(And if they decide upon divorce,) indicating that divorce does not occur by merely passing the four month mark (during the Ila'). Malik reported from Nafi` that `Abdullah bin `Umar said, "If the man swears to Ila' from his wife, then divorce does not occur automatically even after the four months have passed. When he stops at the four months mark, he should either divorce or return." Al-Bukhari also reported this Hadith. Ibn Jarir reported that Suhayl bin Abu Salih said that his father said, "I asked twelve Companions about the man who does Ila' with his wife. They all stated that he does not have to do anything until the four months have passed and then has to either retain or divorce her." Ad-Daraqutni also reported this from Suhayl. It is also reported from `Umar, `Uthman, `Ali, Abu Ad-Darda', `A'ishah, Ibn `Umar and Ibn `Abbas. This is also the opinion of Sa`id bin Musayyib, `Umar bin `Abdul-`Aziz, Mujahid, Tawus, Muhammad bin Ka`b and Al-Qasim.

And if they are bent on divorce, God hears all and knows everything.

And if they firmly decide to divorce them, Allah is All Hearing, All Knowing.

but if they resolve on divorce, surely God is All-hearing, All-knowing.

But if they are resolved on divorce -behold, God is all-hearing, all-knowing.

And if they resolve on divorcement, then verily Allah is Hearing, Knowing.

And if they decide upon divorce, then Allah is All-Hearer, All-Knower.

And if they resolve to divorce—God is Hearing and Knowing.

And if they resolve on divorce, (let them remember that Allah hears everything and knows everything.

And if they decide upon divorce, then Allah is All-Hearer, All-Knower.

And if they decide upon divorce (let them remember that) Allah is Hearer, Knower.

But if they resolve on divorce, Allah is indeed all-hearing, all-knowing.

But if they resolve on divorce, surely, Allah is the Hearer, the Knower.

And if they decide on divorce - then indeed, Allah is Hearing and Knowing.

If they choose divorce, God is All-hearing and All-knowing.

And if they have resolved on a divorce, then Allah is surely Hearing, Knowing.

Wain AAazamoo a<b>l</b><u>tt</u>al<u>a</u>qa fainna All<u>a</u>ha sameeAAun AAaleem<b>un</b>

but if they decide upon divorce, God is all hearing and all knowing.

But if their intention is firm for divorce, Allah heareth and knoweth all things.

وَإِنْ عَزَمُوا۟ ٱلطَّلَٰقَ فَإِنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌ

If such a man is determined to continue his oath and so passes the four months period, intending by that a divorce, then Allah hears their statements, including the divorce, and He knows their states and intentions and will reward them for that.

If such a man is determined to continue his oath and so passes the four months period, intending by that a divorce, then Allah hears their statements, including the divorce, and He knows their states and intentions and will reward them for that.

Women who are divorced have to wait for three monthly periods, and if they believe in God and the Last Day they must not hide unlawfully what God has formed within their wombs. Their husbands would do well to take them back in that case, if they wish to be reconciled. Women also have recognised rights as men have, though men have an edge over them. But God is all-mighty and all-wise.

And divorced women shall restrain themselves for three menstrual periods; and it is not lawful for them to conceal what Allah has created in their wombs if they believe in Allah and the Last Day; and their husbands have the right to take them back, during this time, if they desire reconciliation; and the women also have rights similar to those of men over them, in accordance with Islamic law – and men have superiority over them; and Allah is Almighty, Wise.

Divorced women shall wait by themselves for three periods; and it is not lawful for them to hide what God has created in their wombs; if they believe in God and the Last Day. In such time their mates have better right to restore them, if they desire to set things right. Women have such honourable rights as obligations, but their men have a degree above them; God is All-mighty, All-wise.

And the divorced women shall undergo, without remarrying, a waiting-period of three monthly courses: for it is not lawful for them to conceal what God may have created in their wombs, if they believe in God and the Last Day. And during this period their husbands are fully entitled to take them back, if they desire reconciliation; but, in accordance with justice, the rights of the wives [with regard to their husbands] are equal to the [husbands'] rights with regard to them, although men have precedence over them [in this respect]. And God is almighty, wise.

And the divorced women shall keep themselves in waiting for three courses nor is it allowed unto them that they should hide that which Allah hath created in their wombs, if they believe in Allah and the Last Day. And their husbands are more entitled to their restorations during the same, if they desire rectification. Unto women is due likes that which is due from women reputably. And for men is a degree over them. And Allah is Mighty, Wise.

And divorced women shall wait (as regards their marriage) for three menstrual periods, and it is not lawful for them to conceal what Allah has created in their wombs, if they believe in Allah and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And they (women) have rights (over their husbands as regards living expenses, etc.) similar (to those of their husbands) over them (as regards obedience and respect, etc.) to what is reasonable, but men have a degree (of responsibility) over them. And Allah is All-Mighty, All-Wise.

Divorced women shall wait by themselves for three periods. And it is not lawful for them to conceal what God has created in their wombs, if they believe in God and the Last Day. Meanwhile, their husbands have the better right to take them back, if they desire reconciliation. And women have rights similar to their obligations, according to what is fair. But men have a degree over them. God is Mighty and Wise.

Divorced women shall keep themselves in waiting for three menstrual courses and it is unlawful for them, if they believe in Allah and the Last Day, to hide whatever Allah might have created in their wombs. Should their husbands desire reconciliation during this time they are entitled to take them back into wedlock. Women have the same rights against their men as men have against them; but men have a degree above them. Allah is All- Powerful, All-Wise.

And divorced women shall wait (as regards their marriage) for three menstrual periods, and it is not lawful for them to conceal what Allah has created in their wombs, if they believe in Allah and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable, but men have a degree (of responsibility) over them. And Allah is All-Mighty, All-Wise.

Women who are divorced shall wait, keeping themselves apart, three (monthly) courses. And it is not lawful for them that they should conceal that which Allah hath created in their wombs if they are believers in Allah and the Last Day. And their husbands would do better to take them back in that case if they desire a reconciliation. And they (women) have rights similar to those (of men) over them in kindness, and men are a degree above them. Allah is Mighty, Wise.

Divorced women shall wait by themselves for three periods of purity [after menses], and it is not lawful for them to conceal what Allah has created in their wombs if they believe in Allah and the Last Day; and their husbands have a greater right to restore them during this [duration], if they desire reconcilement. The wives have rights similar to the obligations upon them, in accordance with honourable norms; and men have a degree above them, and Allah is all-mighty and all-wise.

Divorced women shall wait by themselves for three periods. It is unlawful for them, if they believe in Allah and the Last Day, to hide what He has created in their wombs, in which case their husbands would have a better right to restore them should they desire reconciliation. And for them similar to what is due from them with kindness. But men have a degree above them. Allah is Mighty and Wise.

Divorced women remain in waiting for three periods, and it is not lawful for them to conceal what Allah has created in their wombs if they believe in Allah and the Last Day. And their husbands have more right to take them back in this [period] if they want reconciliation. And due to the wives is similar to what is expected of them, according to what is reasonable. But the men have a degree over them [in responsibility and authority]. And Allah is Exalted in Might and Wise.

The divorced women must wait up to three menstrual cycles before another marriage. If they believe in God and the Day of Judgment, it is not lawful for them to hide what God has created in their wombs. Within their waiting period their husbands have the right to resume marital relations, if they want reconciliation. Women have benefits as well as responsibilities. Men have a status above women. God is Majestic and Wise.

And the divorced women should keep themselves in waiting for three courses; and it is not lawful for them that they should conceal what Allah has created in their wombs, if they believe in Allah and the last day; and their husbands have a better right to take them back in the meanwhile if they wish for reconciliation; and they have rights similar to those against them in a just manner, and the men are a degree above them, and Allah is Mighty, Wise.

Wa<b>a</b>lmu<u>t</u>allaq<u>a</u>tu yatarabba<u>s</u>na bianfusihinna thal<u>a</u>thata qurooin wal<u>a</u> ya<u>h</u>illu lahunna an yaktumna m<u>a</u> khalaqa All<u>a</u>hu fee ar<u>ha</u>mihinna in kunna yuminna bi<b>A</b>ll<u>a</u>hi wa<b>a</b>lyawmi al<u>a</u>khiri wabuAAoolatuhunna a<u>h</u>aqqu biraddihinna fee <u>tha</u>lika in ar<u>a</u>doo i<u>s</u>l<u>ah</u>an walahunna mithlu alla<u>th</u>ee AAalayhinna bi<b>a</b>lmaAAroofi wali<b>l</b>rrij<u>a</u>li AAalayhinna darajatun wa<b>A</b>ll<u>a</u>hu AAazeezun <u>h</u>akeem<b>un</b>

Divorced women should wait for three menstrual cycles; it is unlawful for them, if they believe in God and the Last Day, to hide what God has created in their wombs. Their husbands have the right to take them back within that time, if they desire to be reconciled. The wives have rights corresponding to those which the husbands have, according to what is recognized to be fair, but men have a rank above them. God is almighty and all wise.

Divorced women shall wait concerning themselves for three monthly periods. Nor is it lawful for them to hide what Allah Hath created in their wombs, if they have faith in Allah and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And women shall have rights similar to the rights against them, according to what is equitable; but men have a degree (of advantage) over them. And Allah is Exalted in Power, Wise.

وَٱلْمُطَلَّقَٰتُ يَتَرَبَّصْنَ بِأَنفُسِهِنَّ ثَلَٰثَةَ قُرُوٓءٍ وَلَا يَحِلُّ لَهُنَّ أَن يَكْتُمْنَ مَا خَلَقَ ٱللَّهُ فِىٓ أَرْحَامِهِنَّ إِن كُنَّ يُؤْمِنَّ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِى ذَٰلِكَ إِنْ أَرَادُوٓا۟ إِصْلَٰحًا وَلَهُنَّ مِثْلُ ٱلَّذِى عَلَيْهِنَّ بِٱلْمَعْرُوفِ وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ وَٱللَّهُ عَزِيزٌ حَكِيمٌ

Divorced women must not remarry after a divorce for three menstrual periods. If they are true in their faith in Allah and the Last Day, they may not hide the foetus that Allah has created in their wombs. Their husbands, who issued the divorce, have the first right to recall them during the waiting period if their intention is to live well with them and to cancel what has occurred because of the divorce. Wives have rights and obligations like those of husbands in a manner that people consider fair. Men have a higher rank than them in terms of responsibility and with respect to divorce. Allah is Mighty and nothing can overcome His decree. He is Wise in His legislation and planning.

Divorced women must not remarry after a divorce for three menstrual periods. If they are true in their faith in Allah and the Last Day, they may not hide the foetus that Allah has created in their wombs. Their husbands, who issued the divorce, have the first right to recall them during the waiting period if their intention is to live well with them and to cancel what has occurred because of the divorce. Wives have rights and obligations like those of husbands in a manner that people consider fair. Men have a higher rank than them in terms of responsibility and with respect to divorce. Allah is Mighty and nothing can overcome His decree. He is Wise in His legislation and planning.

<p>A great verse defining the status of man and woman</p><p>This verse contains a rule of Shari` ah concerning the mutual rights and duties enjoined upon men and women and explains the degree of their role. Important details of this very rule appear before this verse, and again, after the verse, through several sections.</p><p>The place of women in Islam</p><p>At this point, it seems pertinent to explain to some extent the status given by Islam to women. If understood in its full perspective, it will certainly lead to the conclusion that a just and moderate social system would not have required more than this. It may be noted that this is the crucial place, any deviation or departure from which becomes a great danger for man's life here and in the Hereafter.</p><p>Deliberation would reveal that two things serve as the necessary basis for the survival and development of this world. These are: woman and wealth. But, a look at the other side of the coin shows that this twosome is also a source of disturbance, bloodshed and tribulation. Further deliberation would easily help one reach the conclusion that although these two, given their real place in life, are instrumental in the progress of this world, yet, as and when, they are aimlessly moved away from their real place, they are capable of shaking the world like an earthquake.</p><p>The Qur'an has given man a way of life, a system. Both these human factors have been assigned their correct respective places in a way that they yield the maximum benefits to the total exclusion of peacelessness. The proper place of wealth, the sources of its acquisition and the ways of spending it, as well as, a just system of the distribution of wealth is a regular field of knowledge. Detailed discussions of this subject will Insha Allah appear on some other occasion. My published treatise entitled, 'The Distribution of Wealth' could serve as an indicator of basics.</p><p>Being discussed here, at this point, is woman and her rights and duties. About this, the verse under reference states: As there are rights of men over women which must be given, so there are rights of women over men which must be given. However, the quantum of difference that must be recognized here is: Men have a 'step' above women. Almost the same subject has appeared in Surah Al-Nisa' in this manner:</p><p>الرِّ‌جَالُ قَوَّامُونَ عَلَى النِّسَاءِ بِمَا فَضَّلَ اللَّـهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَا أَنفَقُوا مِنْ أَمْوَالِهِمْ</p><p>Men stand care-takers of women, since Allah has made some of them excel the other, and because they have spent of their wealth. (4:34)</p><p>The status of women in pre-Islamic society</p><p>Before Islam, in the age of ignorance (Jahiliyyah جاھلیہ ), it was common practice that women were equated with articles of home use. They would be bought and sold like cattle. She had no right whatsoever in relation to her marriage. She had to go where she was sent by her guardians. Far from being entitled to some share in the inheritance from her relatives, she herself was treated as a piece of inheritance like any other household item. She was considered as something owned by men while she owned nothing. And, even that which she allegedly owned she could not spend without the permission of men.</p><p>However, her husband had all the right in the world to spend that which belonged to her as and how he elected to do so. She did not even have the right to question. So much so that some groups from amongst the European countries which are considered to be among the most civilized in the world today had reached the limit where they did not even accept that women were human beings!</p><p>Women had no place in religion. They were considered unfit for worship, and for Paradise. In some synods of Rome, it was decided after mutual consultations that she was a dirty animal which had no soul. Usually, it was considered permissible for a father to kill, or even, bury her daughter alive. In fact, this act was judged to be a mark of honour and a standard of nobility. There were some who held the opinion that anybody who killed a woman did not have to pay blood-money or be charged with retaliatory action. And should the husband die, the wife too was burnt alive with his dead body. Following the birth of the noble Prophet ﷺ and before his prophethood, in the year 586, France showed its compassion for women by passing a resolution, of course after great deliberation and controversy, that woman is after all a human being, but she has been created for the sole purpose of serving man!</p><p>In short, the whole world, and all nations and religions that inhabited it, had been treating women with callousness that makes one tremble with fear. For this poor creature, there was no reason, no justice, anywhere.</p><p>Ransomed be our lives for him who came as mercy for the worlds (ﷺ), and for the true religion which opened the eyes of the people of this world, taught man to respect man, made justice and equity the law, men were made responsible for the rights of women parallel to their own rights on them. Woman was made free and independent. She became the owner of her life and property, similar to men. No man can, even if he be a father or grandfather, force a woman to marry someone. Should she be given in marriage without her consent, the act remains dangling on her consent. If she says no, it stands annulled. No man has any right to spend anything from that which belongs to her, without her consent and approval. After the death of her husband or after having been divorced by him, she becomes independent and she cannot be compelled by anyone for anything. She gets a share in the inheritance of her relatives just like men. To spend on her and to keep her happy has been declared an act of ` ibadah (worship) under the blessed law of Muhammad ﷺ ، on him be peace and blessing. Should the husband fail to give the due rights, she could, through an Islamic court, force him to do so or to divorce her.</p><p>Man's guardianship is essential for peace and order</p><p>Not giving women their due rights was ranked as injustice, oppression, stinginess and villainy which was erased by Islam. Similarly, leaving them to go their way with an unbridled liberty from the guardianship and care of men, and to make them earn their own sustenance and life support amounts to wasting her rights and destroying her genius. Neither does she deserve that fate in view of her physique nor does that great mission of bringing up children and the charge of family management, which has been naturally entrusted to her, deserve it.</p><p>In addition to that, women are, when deprived of the guardianship and care of men, a great danger for the whole human society, a situation that is bound to create all sorts of disturbances, including riots and bloodshed, as a matter of daily routine. That is why the noble Qur'an, while stating the mandatory rights of women, also declared وَلِلرِّ‌جَالِ عَلَيْهِنَّ دَرَ‌جَةٌ that is, men are a step above women which, in still other words, amounts to saying that men are responsible for them as their caretakers.</p><p>As it was in the first age of ignorance before Islam, all nations of the world, by keeping women as a household item or a dumb animal, had fallen prey to this mistake. So it came to pass that, following Islam's age of decadence, there started a later age of ignorance. Here the first mistake is being matched by yet another mistake, as a reaction in the opposite direction, when efforts are being made continuously to get rid of even this much degree of precedence men have over women. As a result, obscenity and shamelessness became common, the world became a home of conflicts and disorder, and bloodshed became so cheap that the first age of ignorance remained no match anymore. There is an Arab saying: الجاھل اما مفرط او مفرط which means: The ignorant man never stays on moderation. If he decides to stay from acting excessively, he slides into a behaviour of neglect.</p><p>This is the prevailing attitude in the world of today. There was that time when they were not even prepared to call or understand women as a member of the human race. Now they have advanced to the limit that the 'yoke' of man's guardianship and caretaking of women, which is perfectly wise and suitable universally for men and women, is being thrown away, the ill consequences of which are becoming visible every day. And believe it, unless they bow down before this noble statement of the Qur'an, such disorders will go on increasing day by day.</p><p>Governments today make new laws incessantly to bring peace into the world. New institutions are established for this purpose. Millions are spent but the source of disorders goes unnoticed by them. If a Commission of Inquiry was to be established to determine the causes of disorder, bloodshed and internecine wars, it is likely that the cause of more than fifty percent of such crimes will turn out to be woman and her unbridled freedom. But, in the contemporary world, the prevailing pursuit of desires has confounded even the best of minds. No corrective check against the worship of desires is even entertained.</p><p>May Allah Almighty enlighten our hearts with the light of faith and help us act according to the guidance given in His Book and in the conduct of the Holy Prophet because that is our blessed capital both in this world and in the Hereafter.</p><p>A Conflict and its Resolution</p><p>We find out from this verse that the Qur'an tells the husband and wife about duties assigned to each, whereby men have been placed under obligation to give women their rights, in the same manner as women have been placed under obligation to give men their rights. This indicates that each party should watch out on the fulfillment of its respective duties rather than go after demanding rights. And should they succeed in doing so, the very issue of demanding rights will cease to exist, because the duties of men are the rights of women and the duties of women are the rights of men. When duties are taken care of, rights will be automatically fulfilled. These days the root of all troubles lies in the attitude of people who are alert to their rights but negligent of their duties.</p><p>As a result, rights are demanded on a war footing as is evident from the current confrontation between governments and masses, husbands and wives and between other authorities and their challengers. This indicator of the Qur'an has modified the confrontational aspect of the issue by stressing that everyone should make all possible effort to fulfill his or her duties and when it comes to his or her own rights try to overlook any infringements gently, forego and forgive. If this teaching of the Qur'an could become common universal practice, homes, families, even countries and governments will find that most of their conflicts have been resolved for good.</p><p>Man's higher position over woman is for discipline only</p><p>A universal system in the world, the human nature and the best interests of women themselves required that men be not only given a particular sort of controlling and care-taking right over women, but that it be rather made incumbent on them. This is what has been stated in the verse الرِّ‌جَالُ قَوَّامُونَ عَلَى النِّسَاءِ : Men stand care-takers of women.' But, this does not necessarily entail that all men are superior to all women because being superior in the sight of Allah wholly depends on belief and good conduct. In Divine dispension, the increase or decrease in degrees operates in synchronization with the degrees of belief and conduct. Therefore, in matters relating to the Hereafter, it is not necessary that men alone should continue to have that step or degree above women. This too is possible and, as elaborated in Qur'anic verses and Hadith narrations, this is what would come to pass -- that some women, through their obedience to and worship of Allah, will become superior to many men with their degree of precedence raising higher than many men.</p><p>Although the Holy Qur'an, while describing the injunctions of Shari` ah, according to its own clear stress, declares that men and women are absolutely equal and the injunctions where there is some difference have been expressly explained, but the address is generally to men and the gender used is masculine. This treatment, however, is not peculiar to the noble Qur'an. Governments too, use the masculine gender in their laws fairly commonly, although the law is universally applicable to men and women both.</p><p>One immediate reason for this is the very difference identified in the verses of the noble Qur'an, that is, for men there is a step above women.</p><p>The second consideration, perhaps implied here as well, may be that satr ستر (concealment) is better even when there is a discussion about masturat مستورات (women: the concealed ones). But, when women realized that the noble Qur'an does not address them directly at various places like it does address men, the venerated mother of the faithful, Sayyidah Umm Salmah ؓ اُم سلمہ سیدہ pointed this out to the Holy Prophet ﷺ and thereupon the following verse of the Surah Al-Ahzab was revealed:</p><p>إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ وَالْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَالْقَانِتِينَ وَالْقَانِتَاتِ</p><p>Submitting men and submitting women, believing men and believing women, obedient men and obedient women ... (This appears in details in Nasa i, Musnad Ahmad and Tafsir Ibn Jarir etc.)</p><p>where women were clearly and expressly identified along with men which implies that the status of women is no less than men in obedience to Allah and in His worship, in being near Him and His approval, and in the ranks of Paradise,</p><p>According to a report in Tafsir Ibn Kathir, some Muslim women came to the the blessed wives of the Holy Prophet and asked about the general absence of any mention of Muslim women in the Holy Qur'an, while it does mention men at several places, and also refers to the blessed wives of the Holy Prophet ﷺ from among women. Thereupon, the verse referred to above was revealed.</p><p>To sum up, it can be said that a certain measure of precedence and authority in regulating the affairs of worldly life is for the good of women and that wisdom so dictates. Other than that, there is no difference in the reward and retribution for deeds, good or bad, and in the degree of merit attained in the Hereafter.</p><p>The same subject appears in the noble Qur'an with much more clarity in the following manner:</p><p>مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ‌ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً</p><p>And whosoever male or female, does a righteous deed, while he (or she) is a believer, we shall assuredly get him (or her) to live a goodly life. (16:97)</p><p>After these preliminary remarks let's ponder over the words of the original verse under discussion. It was said: وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ "And women have rights similar to what they owe" that is, their rights are incumbent upon men similarly as the rights of men are incumbent upon them. Here the rights of women were mentioned before the rights of men, one reason for which is that man after all, given his physical power and God-given precedence, manages to wrest his rights from women anyway. The concern should be for the rights of women since they cannot habitually wrest their rights by force.</p><p>There is yet another hint here which suggests that men should take the first step to give the rights of women. However, the similarity and equivalency declared by the use of the word mithl مِثْلُ : like, similar) in the text here could just never mean that the kind of job men do should also be done by women, or vice versa, because the distribution of work and respective duties for men and women are naturally different. In fact, it means that it is obligatory that rights belonging to both be observed equally and mutually and that the punishment for any negligence or shortcoming be also equal.</p><p>It is worth observing at this point how the noble Qur'an has, in a sentence so small, miniaturized a whole roster of rights and duties since all rights women have over men and all rights men have over women are included under the sense of this verse. (Muhit) Simply by adding one more word (bi l'ma` ruf بالمَعروف . justly, uprightly, kindly, courteously, according to the practice approved by the Shari'ah, or simply - "as recognized", a closer expression used in the accompanying translation of the verse) the possible occurrence of mutual controversies was eliminated. It was established that rights should be given using the ma` ruf مَعروف method because the meaning of مَعروف ma` ruf includes that which is neither prohibited nor impermissible under the dictates of the Shari'ah nor does it have any element of hardship or excess under common habit or custom or ` urf عُرف . The purport is that observing the routine of legal provisions is not enough, instead, it will be examined that, according to ` urf عُرف or customarily approved practice, the other party does not in any case suffer from pain or loss. That which is judged to be a source of pain and loss, in view of ` urf عُرف ، will be forbidden and remain impermissible, for instance, coldness, indifference or such behaviour or conduct which causes pain. These can hardly be covered under an article of law but the word bi l'ma` ruf بالمَعروف does encompass them. After that it was said: وَلِلرِّ‌جَالِ عَلَيْهِنَّ دَرَ‌جَةٌ:'Though for men there is a step above them.' The well-known meaning and sense of this verse is that despite the rights of the parties being equal, Allah Almighty has bestowed upon men a certain degree of precedence and authority over women. That there is great wisdom in doing so has been hinted at by the use of the words` وَاللَّـهُ عَزِيزٌ حَكِيمٌ :"And Allah is Mighty, Wise" towards the end of the verse. Giving the meaning of this sentence, Sayyidna ` Abdullah ibn ` Abbas ؓ has added that Allah Almighty has given men a degree of precedence as compared to women, therefore they should act with much more forbearance. Even if women fall short of giving them their rights, the degree of their precedence is such that they should bear by it, be patient and do nothing to desist from giving them their rights. (Qurtubi)</p>

A great verse defining the status of man and womanThis verse contains a rule of Shari` ah concerning the mutual rights and duties enjoined upon men and women and explains the degree of their role. Important details of this very rule appear before this verse, and again, after the verse, through several sections.The place of women in IslamAt this point, it seems pertinent to explain to some extent the status given by Islam to women. If understood in its full perspective, it will certainly lead to the conclusion that a just and moderate social system would not have required more than this. It may be noted that this is the crucial place, any deviation or departure from which becomes a great danger for man's life here and in the Hereafter.Deliberation would reveal that two things serve as the necessary basis for the survival and development of this world. These are: woman and wealth. But, a look at the other side of the coin shows that this twosome is also a source of disturbance, bloodshed and tribulation. Further deliberation would easily help one reach the conclusion that although these two, given their real place in life, are instrumental in the progress of this world, yet, as and when, they are aimlessly moved away from their real place, they are capable of shaking the world like an earthquake.The Qur'an has given man a way of life, a system. Both these human factors have been assigned their correct respective places in a way that they yield the maximum benefits to the total exclusion of peacelessness. The proper place of wealth, the sources of its acquisition and the ways of spending it, as well as, a just system of the distribution of wealth is a regular field of knowledge. Detailed discussions of this subject will Insha Allah appear on some other occasion. My published treatise entitled, 'The Distribution of Wealth' could serve as an indicator of basics.Being discussed here, at this point, is woman and her rights and duties. About this, the verse under reference states: As there are rights of men over women which must be given, so there are rights of women over men which must be given. However, the quantum of difference that must be recognized here is: Men have a 'step' above women. Almost the same subject has appeared in Surah Al-Nisa' in this manner:الرِّ‌جَالُ قَوَّامُونَ عَلَى النِّسَاءِ بِمَا فَضَّلَ اللَّـهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَا أَنفَقُوا مِنْ أَمْوَالِهِمْMen stand care-takers of women, since Allah has made some of them excel the other, and because they have spent of their wealth. (4:34)The status of women in pre-Islamic societyBefore Islam, in the age of ignorance (Jahiliyyah جاھلیہ ), it was common practice that women were equated with articles of home use. They would be bought and sold like cattle. She had no right whatsoever in relation to her marriage. She had to go where she was sent by her guardians. Far from being entitled to some share in the inheritance from her relatives, she herself was treated as a piece of inheritance like any other household item. She was considered as something owned by men while she owned nothing. And, even that which she allegedly owned she could not spend without the permission of men.However, her husband had all the right in the world to spend that which belonged to her as and how he elected to do so. She did not even have the right to question. So much so that some groups from amongst the European countries which are considered to be among the most civilized in the world today had reached the limit where they did not even accept that women were human beings!Women had no place in religion. They were considered unfit for worship, and for Paradise. In some synods of Rome, it was decided after mutual consultations that she was a dirty animal which had no soul. Usually, it was considered permissible for a father to kill, or even, bury her daughter alive. In fact, this act was judged to be a mark of honour and a standard of nobility. There were some who held the opinion that anybody who killed a woman did not have to pay blood-money or be charged with retaliatory action. And should the husband die, the wife too was burnt alive with his dead body. Following the birth of the noble Prophet ﷺ and before his prophethood, in the year 586, France showed its compassion for women by passing a resolution, of course after great deliberation and controversy, that woman is after all a human being, but she has been created for the sole purpose of serving man!In short, the whole world, and all nations and religions that inhabited it, had been treating women with callousness that makes one tremble with fear. For this poor creature, there was no reason, no justice, anywhere.Ransomed be our lives for him who came as mercy for the worlds (ﷺ), and for the true religion which opened the eyes of the people of this world, taught man to respect man, made justice and equity the law, men were made responsible for the rights of women parallel to their own rights on them. Woman was made free and independent. She became the owner of her life and property, similar to men. No man can, even if he be a father or grandfather, force a woman to marry someone. Should she be given in marriage without her consent, the act remains dangling on her consent. If she says no, it stands annulled. No man has any right to spend anything from that which belongs to her, without her consent and approval. After the death of her husband or after having been divorced by him, she becomes independent and she cannot be compelled by anyone for anything. She gets a share in the inheritance of her relatives just like men. To spend on her and to keep her happy has been declared an act of ` ibadah (worship) under the blessed law of Muhammad ﷺ ، on him be peace and blessing. Should the husband fail to give the due rights, she could, through an Islamic court, force him to do so or to divorce her.Man's guardianship is essential for peace and orderNot giving women their due rights was ranked as injustice, oppression, stinginess and villainy which was erased by Islam. Similarly, leaving them to go their way with an unbridled liberty from the guardianship and care of men, and to make them earn their own sustenance and life support amounts to wasting her rights and destroying her genius. Neither does she deserve that fate in view of her physique nor does that great mission of bringing up children and the charge of family management, which has been naturally entrusted to her, deserve it.In addition to that, women are, when deprived of the guardianship and care of men, a great danger for the whole human society, a situation that is bound to create all sorts of disturbances, including riots and bloodshed, as a matter of daily routine. That is why the noble Qur'an, while stating the mandatory rights of women, also declared وَلِلرِّ‌جَالِ عَلَيْهِنَّ دَرَ‌جَةٌ that is, men are a step above women which, in still other words, amounts to saying that men are responsible for them as their caretakers.As it was in the first age of ignorance before Islam, all nations of the world, by keeping women as a household item or a dumb animal, had fallen prey to this mistake. So it came to pass that, following Islam's age of decadence, there started a later age of ignorance. Here the first mistake is being matched by yet another mistake, as a reaction in the opposite direction, when efforts are being made continuously to get rid of even this much degree of precedence men have over women. As a result, obscenity and shamelessness became common, the world became a home of conflicts and disorder, and bloodshed became so cheap that the first age of ignorance remained no match anymore. There is an Arab saying: الجاھل اما مفرط او مفرط which means: The ignorant man never stays on moderation. If he decides to stay from acting excessively, he slides into a behaviour of neglect.This is the prevailing attitude in the world of today. There was that time when they were not even prepared to call or understand women as a member of the human race. Now they have advanced to the limit that the 'yoke' of man's guardianship and caretaking of women, which is perfectly wise and suitable universally for men and women, is being thrown away, the ill consequences of which are becoming visible every day. And believe it, unless they bow down before this noble statement of the Qur'an, such disorders will go on increasing day by day.Governments today make new laws incessantly to bring peace into the world. New institutions are established for this purpose. Millions are spent but the source of disorders goes unnoticed by them. If a Commission of Inquiry was to be established to determine the causes of disorder, bloodshed and internecine wars, it is likely that the cause of more than fifty percent of such crimes will turn out to be woman and her unbridled freedom. But, in the contemporary world, the prevailing pursuit of desires has confounded even the best of minds. No corrective check against the worship of desires is even entertained.May Allah Almighty enlighten our hearts with the light of faith and help us act according to the guidance given in His Book and in the conduct of the Holy Prophet because that is our blessed capital both in this world and in the Hereafter.A Conflict and its ResolutionWe find out from this verse that the Qur'an tells the husband and wife about duties assigned to each, whereby men have been placed under obligation to give women their rights, in the same manner as women have been placed under obligation to give men their rights. This indicates that each party should watch out on the fulfillment of its respective duties rather than go after demanding rights. And should they succeed in doing so, the very issue of demanding rights will cease to exist, because the duties of men are the rights of women and the duties of women are the rights of men. When duties are taken care of, rights will be automatically fulfilled. These days the root of all troubles lies in the attitude of people who are alert to their rights but negligent of their duties.As a result, rights are demanded on a war footing as is evident from the current confrontation between governments and masses, husbands and wives and between other authorities and their challengers. This indicator of the Qur'an has modified the confrontational aspect of the issue by stressing that everyone should make all possible effort to fulfill his or her duties and when it comes to his or her own rights try to overlook any infringements gently, forego and forgive. If this teaching of the Qur'an could become common universal practice, homes, families, even countries and governments will find that most of their conflicts have been resolved for good.Man's higher position over woman is for discipline onlyA universal system in the world, the human nature and the best interests of women themselves required that men be not only given a particular sort of controlling and care-taking right over women, but that it be rather made incumbent on them. This is what has been stated in the verse الرِّ‌جَالُ قَوَّامُونَ عَلَى النِّسَاءِ : Men stand care-takers of women.' But, this does not necessarily entail that all men are superior to all women because being superior in the sight of Allah wholly depends on belief and good conduct. In Divine dispension, the increase or decrease in degrees operates in synchronization with the degrees of belief and conduct. Therefore, in matters relating to the Hereafter, it is not necessary that men alone should continue to have that step or degree above women. This too is possible and, as elaborated in Qur'anic verses and Hadith narrations, this is what would come to pass -- that some women, through their obedience to and worship of Allah, will become superior to many men with their degree of precedence raising higher than many men.Although the Holy Qur'an, while describing the injunctions of Shari` ah, according to its own clear stress, declares that men and women are absolutely equal and the injunctions where there is some difference have been expressly explained, but the address is generally to men and the gender used is masculine. This treatment, however, is not peculiar to the noble Qur'an. Governments too, use the masculine gender in their laws fairly commonly, although the law is universally applicable to men and women both.One immediate reason for this is the very difference identified in the verses of the noble Qur'an, that is, for men there is a step above women.The second consideration, perhaps implied here as well, may be that satr ستر (concealment) is better even when there is a discussion about masturat مستورات (women: the concealed ones). But, when women realized that the noble Qur'an does not address them directly at various places like it does address men, the venerated mother of the faithful, Sayyidah Umm Salmah ؓ اُم سلمہ سیدہ pointed this out to the Holy Prophet ﷺ and thereupon the following verse of the Surah Al-Ahzab was revealed:إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ وَالْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَالْقَانِتِينَ وَالْقَانِتَاتِSubmitting men and submitting women, believing men and believing women, obedient men and obedient women ... (This appears in details in Nasa i, Musnad Ahmad and Tafsir Ibn Jarir etc.)where women were clearly and expressly identified along with men which implies that the status of women is no less than men in obedience to Allah and in His worship, in being near Him and His approval, and in the ranks of Paradise,According to a report in Tafsir Ibn Kathir, some Muslim women came to the the blessed wives of the Holy Prophet and asked about the general absence of any mention of Muslim women in the Holy Qur'an, while it does mention men at several places, and also refers to the blessed wives of the Holy Prophet ﷺ from among women. Thereupon, the verse referred to above was revealed.To sum up, it can be said that a certain measure of precedence and authority in regulating the affairs of worldly life is for the good of women and that wisdom so dictates. Other than that, there is no difference in the reward and retribution for deeds, good or bad, and in the degree of merit attained in the Hereafter.The same subject appears in the noble Qur'an with much more clarity in the following manner:مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ‌ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةًAnd whosoever male or female, does a righteous deed, while he (or she) is a believer, we shall assuredly get him (or her) to live a goodly life. (16:97)After these preliminary remarks let's ponder over the words of the original verse under discussion. It was said: وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ "And women have rights similar to what they owe" that is, their rights are incumbent upon men similarly as the rights of men are incumbent upon them. Here the rights of women were mentioned before the rights of men, one reason for which is that man after all, given his physical power and God-given precedence, manages to wrest his rights from women anyway. The concern should be for the rights of women since they cannot habitually wrest their rights by force.There is yet another hint here which suggests that men should take the first step to give the rights of women. However, the similarity and equivalency declared by the use of the word mithl مِثْلُ : like, similar) in the text here could just never mean that the kind of job men do should also be done by women, or vice versa, because the distribution of work and respective duties for men and women are naturally different. In fact, it means that it is obligatory that rights belonging to both be observed equally and mutually and that the punishment for any negligence or shortcoming be also equal.It is worth observing at this point how the noble Qur'an has, in a sentence so small, miniaturized a whole roster of rights and duties since all rights women have over men and all rights men have over women are included under the sense of this verse. (Muhit) Simply by adding one more word (bi l'ma` ruf بالمَعروف . justly, uprightly, kindly, courteously, according to the practice approved by the Shari'ah, or simply - "as recognized", a closer expression used in the accompanying translation of the verse) the possible occurrence of mutual controversies was eliminated. It was established that rights should be given using the ma` ruf مَعروف method because the meaning of مَعروف ma` ruf includes that which is neither prohibited nor impermissible under the dictates of the Shari'ah nor does it have any element of hardship or excess under common habit or custom or ` urf عُرف . The purport is that observing the routine of legal provisions is not enough, instead, it will be examined that, according to ` urf عُرف or customarily approved practice, the other party does not in any case suffer from pain or loss. That which is judged to be a source of pain and loss, in view of ` urf عُرف ، will be forbidden and remain impermissible, for instance, coldness, indifference or such behaviour or conduct which causes pain. These can hardly be covered under an article of law but the word bi l'ma` ruf بالمَعروف does encompass them. After that it was said: وَلِلرِّ‌جَالِ عَلَيْهِنَّ دَرَ‌جَةٌ:'Though for men there is a step above them.' The well-known meaning and sense of this verse is that despite the rights of the parties being equal, Allah Almighty has bestowed upon men a certain degree of precedence and authority over women. That there is great wisdom in doing so has been hinted at by the use of the words` وَاللَّـهُ عَزِيزٌ حَكِيمٌ :"And Allah is Mighty, Wise" towards the end of the verse. Giving the meaning of this sentence, Sayyidna ` Abdullah ibn ` Abbas ؓ has added that Allah Almighty has given men a degree of precedence as compared to women, therefore they should act with much more forbearance. Even if women fall short of giving them their rights, the degree of their precedence is such that they should bear by it, be patient and do nothing to desist from giving them their rights. (Qurtubi)

<h2 class="title">The `Iddah (Waiting Period) of the Divorced Woman</h2><p>This Ayah contains a command from Allah that the divorced woman, whose marriage was consummated and who still has menstruation periods, should wait for three (menstrual) periods (Quru') after the divorce and then remarry if she wishes. </p><h2 class="title">The Meaning of Al-Quru</h2><p>Ibn Jarir related that `Alqamah said: We were with `Umar bin Al-Khattab when a woman came and said, "My husband divorced me one or two periods ago. He then came back to me while I had prepared my water for taking a bath, took off my clothes and closed my door." `Umar asked `Abdullah bin Mas`ud, "What do you think" He said, "I think that she is still his wife, as long as she is not allowed to resume praying (i.e., until the third period ends before he takes her back)." `Umar said, "This is my opinion too." This is also the opinion of Abu Bakr As-Siddiq, `Umar, `Uthman, `Ali, Abu Ad-Darda', `Ubadah bin As-Samit, Anas bin Malik, Ibn Mas`ud, Mu`adh, Ubayy bin Ka`b, Abu Musa Al-Ash`ari and Ibn `Abbas. Furthermore, this is the opinion of Sa`id bin Musayyib, `Alqamah, Aswad, Ibrahim, Mujahid, `Ata', Tawus, Sa`id bin Jubayr, `Ikrimah, Muhammad bin Sirin, Al-Hasan, Qatadah, Ash-Sha`bi, Ar-Rabi`, Muqatil bin Hayyan, As-Suddi, Makhul, Ad-Dahhak and `Ata' Al-Khurasani. They all stated that the Quru' is the menstruation period. What testifies to this is the Hadith that Abu Dawud and An-Nasa'i reported that Fatimah bint Abu Hubaiysh said that Allah's Messenger said to her: </p><div class="text_uthmani arabic">«دَعِي الصَّلاَةَ أَيَّامَ أَقْرَائِك»</div><p>(Do not pray during your Aqra' (pl. for Quru', the menstruation period).) </p><p>If this Hadith was authentic, it would have been a clear proof that the Quru' is the menstruation period. However, one of the narrators of this Hadith, Al-Mundhir, is an unknown person (in Hadith terminology), as Abu Hatim has stated, although Ibn Hibban has mentioned Al-Mundhir in his book Ath-Thiqat. </p><h2 class="title">A Woman's Statement about Menses and Purity is to be accepted</h2><p>Allah said: </p><div class="text_uthmani arabic">وَلاَ يَحِلُّ لَهُنَّ أَن يَكْتُمْنَ مَا خَلَقَ اللَّهُ فِى أَرْحَامِهِنَّ</div><p>(...and it is not lawful for them to conceal what Allah has created in their wombs,) meaning, of pregnancy or menstruation periods. This is the Tafsir of Ibn `Abbas, Ibn `Umar, Mujahid, Ash-Sha`bi, Al-Hakam bin `Utaybah, Ar-Rabi` bin Anas, Ad-Dahhak and others. </p><p>Allah then said: </p><div class="text_uthmani arabic">إِن كُنَّ يُؤْمِنَّ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ</div><p>(...if they believe in Allah and the Last Day.) </p><p>This Ayah warns women against hiding the truth (if they were pregnant or on their menses), indicating that they are the authority in such matters as they alone know such facts about themselves. Since verifying such matters is difficult, Allah left this decision with them. Yet, women were warned not to hide the truth in case they wish to end the `Iddah sooner, or later, according to their desires. Women were thus commanded to say the truth (if they were pregnant or on their menses), no more and no less. </p><h2 class="title">The Husband has the Right to take back his Divorced Wife during the `Iddah (Waiting Period)</h2><p>Allah said: </p><div class="text_uthmani arabic">وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَلِكَ إِنْ أَرَادُواْ إِصْلَـحاً</div><p>(And their husbands have the better right to take them back in that period, if they wish for reconciliation.) </p><p>Hence, the husband who divorces his wife can take her back, providing she is still in her `Iddah (time spent before a divorced woman or a widow can remarry) and that his aim, by taking her back, is righteous and for the purpose of bringing things back to normal. However, this ruling applies where the husband is eligible to take his divorced wife back. We should mention that (when this Ayah 2:228 was revealed), the ruling that made the divorce thrice and specified when the husband is ineligible to take his divorced wife back, had not been revealed yet. Previously, the man used to divorce his wife and then take her back even if he had divorced her a hundred separate times. Thereafter, Allah revealed the following Ayah (2:229) that made the divorce only thrice. So there was now a reversible divorce and an irreversible final divorce. </p><h2 class="title">The Rights the Spouses have over Each Other</h2><p>Allah said: </p><div class="text_uthmani arabic">وَلَهُنَّ مِثْلُ الَّذِى عَلَيْهِنَّ بِالْمَعْرُوفِ</div><p>(And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable,) </p><p>This Ayah indicates that the wife has certain rights on her husband, just as he has certain rights on her, and each is obliged to give the other spouse his due rights. Muslim reported that Jabir said that Allah's Messenger said: </p><div class="text_uthmani arabic">«فَاتَّقُوا اللهَ فِي النِّسَاءِ، فَإِنَّكُمْ أَخَذْتُمُوهُنَّ بِأَمَانَةِ اللهِ، وَاسْتَحْلَلْتُمْ فُرُوجَهُنَّ بِكَلِمَةِ اللهِ، وَلَكُمْ عَلَيْهِنَّ أَنْ لَا يُوطِئْنَ فُرُشَكُمْ أَحَدًا تَكْرَهُونَهُ، فَإِنْ فَعَلْنَ ذَلِكَ فَاضْرِبُوهُنَّ ضَرْبًا غَيْرَ مُبَرِّحٍ، وَلَهُنَّ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوف»</div><p>(Fear Allah regarding your women, for you have taken them by Allah's covenant and were allowed to enjoy with them sexually by Allah's Words. You have the right on them that they do not allow anyone you dislike to sit on your mat. If they do that, then discipline them leniently. They have the right to be spent on and to be bought clothes in what is reasonable.) </p><p>Bahz bin Hakim said that Mu`awiyah bin Haydah Al-Qushayri related that his grandfather said, "O Messenger of Allah! What is the right the wife of one of us has" The Prophet said: </p><div class="text_uthmani arabic">«أَنْ تُطْعِمَهَا إِذَا طَعِمْتَ، وتَكْسُوَهَا إِذَا اكْتَسَيْتَ، وَلَا تَضْرِبِ الْوَجْهَ، وَلَا تُقَبِّحْ، وَلَا تَهْجُرْ إِلَّا فِي الْبَيْت»</div><p>(To feed her when you eat, buy her clothes when you buy for yourself and to refrain from striking her on the face, cursing her or staying away from her except in the house.) </p><p>Waki` related that Ibn `Abbas said, "I like to take care of my appearance for my wife just as I like for her to take care of her appearance for me. This is because Allah says: </p><div class="text_uthmani arabic">وَلَهُنَّ مِثْلُ الَّذِى عَلَيْهِنَّ بِالْمَعْرُوفِ</div><p>(And they (women) have rights similar (to those of their husbands) over them to what is reasonable.)" This statement is reported by Ibn Jarir and Ibn Abu Hatim. </p><h2 class="title">The Virtue Men have over Women</h2><p>Allah said: </p><div class="text_uthmani arabic">وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ</div><p>(but men have a degree (of responsibility) over them.) </p><p>This Ayah indicates that men are in a more advantageous position than women physically as well as in their mannerism, status, obedience (of women to them), spending, taking care of the affairs and in general, in this life and in the Hereafter. Allah said (in another Ayah): </p><div class="text_uthmani arabic">الرِّجَالُ قَوَّامُونَ عَلَى النِّسَآءِ بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَى بَعْضٍ وَبِمَآ أَنفَقُواْ مِنْ أَمْوَلِهِمْ</div><p>(Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because they spend (to support them) from their means.) (4:34) </p><p>Allah's statement: </p><div class="text_uthmani arabic">وَاللَّهُ عَزِيزٌ حَكُيمٌ</div><p>(And Allah is All-Mighty, All-Wise) means, He is Mighty in His punishment of those who disobey and defy His commands. He is Wise in what He commands, destines and legislates. </p>

The `Iddah (Waiting Period) of the Divorced WomanThis Ayah contains a command from Allah that the divorced woman, whose marriage was consummated and who still has menstruation periods, should wait for three (menstrual) periods (Quru') after the divorce and then remarry if she wishes. The Meaning of Al-QuruIbn Jarir related that `Alqamah said: We were with `Umar bin Al-Khattab when a woman came and said, "My husband divorced me one or two periods ago. He then came back to me while I had prepared my water for taking a bath, took off my clothes and closed my door." `Umar asked `Abdullah bin Mas`ud, "What do you think" He said, "I think that she is still his wife, as long as she is not allowed to resume praying (i.e., until the third period ends before he takes her back)." `Umar said, "This is my opinion too." This is also the opinion of Abu Bakr As-Siddiq, `Umar, `Uthman, `Ali, Abu Ad-Darda', `Ubadah bin As-Samit, Anas bin Malik, Ibn Mas`ud, Mu`adh, Ubayy bin Ka`b, Abu Musa Al-Ash`ari and Ibn `Abbas. Furthermore, this is the opinion of Sa`id bin Musayyib, `Alqamah, Aswad, Ibrahim, Mujahid, `Ata', Tawus, Sa`id bin Jubayr, `Ikrimah, Muhammad bin Sirin, Al-Hasan, Qatadah, Ash-Sha`bi, Ar-Rabi`, Muqatil bin Hayyan, As-Suddi, Makhul, Ad-Dahhak and `Ata' Al-Khurasani. They all stated that the Quru' is the menstruation period. What testifies to this is the Hadith that Abu Dawud and An-Nasa'i reported that Fatimah bint Abu Hubaiysh said that Allah's Messenger said to her: «دَعِي الصَّلاَةَ أَيَّامَ أَقْرَائِك»(Do not pray during your Aqra' (pl. for Quru', the menstruation period).) If this Hadith was authentic, it would have been a clear proof that the Quru' is the menstruation period. However, one of the narrators of this Hadith, Al-Mundhir, is an unknown person (in Hadith terminology), as Abu Hatim has stated, although Ibn Hibban has mentioned Al-Mundhir in his book Ath-Thiqat. A Woman's Statement about Menses and Purity is to be acceptedAllah said: وَلاَ يَحِلُّ لَهُنَّ أَن يَكْتُمْنَ مَا خَلَقَ اللَّهُ فِى أَرْحَامِهِنَّ(...and it is not lawful for them to conceal what Allah has created in their wombs,) meaning, of pregnancy or menstruation periods. This is the Tafsir of Ibn `Abbas, Ibn `Umar, Mujahid, Ash-Sha`bi, Al-Hakam bin `Utaybah, Ar-Rabi` bin Anas, Ad-Dahhak and others. Allah then said: إِن كُنَّ يُؤْمِنَّ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ(...if they believe in Allah and the Last Day.) This Ayah warns women against hiding the truth (if they were pregnant or on their menses), indicating that they are the authority in such matters as they alone know such facts about themselves. Since verifying such matters is difficult, Allah left this decision with them. Yet, women were warned not to hide the truth in case they wish to end the `Iddah sooner, or later, according to their desires. Women were thus commanded to say the truth (if they were pregnant or on their menses), no more and no less. The Husband has the Right to take back his Divorced Wife during the `Iddah (Waiting Period)Allah said: وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَلِكَ إِنْ أَرَادُواْ إِصْلَـحاً(And their husbands have the better right to take them back in that period, if they wish for reconciliation.) Hence, the husband who divorces his wife can take her back, providing she is still in her `Iddah (time spent before a divorced woman or a widow can remarry) and that his aim, by taking her back, is righteous and for the purpose of bringing things back to normal. However, this ruling applies where the husband is eligible to take his divorced wife back. We should mention that (when this Ayah 2:228 was revealed), the ruling that made the divorce thrice and specified when the husband is ineligible to take his divorced wife back, had not been revealed yet. Previously, the man used to divorce his wife and then take her back even if he had divorced her a hundred separate times. Thereafter, Allah revealed the following Ayah (2:229) that made the divorce only thrice. So there was now a reversible divorce and an irreversible final divorce. The Rights the Spouses have over Each OtherAllah said: وَلَهُنَّ مِثْلُ الَّذِى عَلَيْهِنَّ بِالْمَعْرُوفِ(And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable,) This Ayah indicates that the wife has certain rights on her husband, just as he has certain rights on her, and each is obliged to give the other spouse his due rights. Muslim reported that Jabir said that Allah's Messenger said: «فَاتَّقُوا اللهَ فِي النِّسَاءِ، فَإِنَّكُمْ أَخَذْتُمُوهُنَّ بِأَمَانَةِ اللهِ، وَاسْتَحْلَلْتُمْ فُرُوجَهُنَّ بِكَلِمَةِ اللهِ، وَلَكُمْ عَلَيْهِنَّ أَنْ لَا يُوطِئْنَ فُرُشَكُمْ أَحَدًا تَكْرَهُونَهُ، فَإِنْ فَعَلْنَ ذَلِكَ فَاضْرِبُوهُنَّ ضَرْبًا غَيْرَ مُبَرِّحٍ، وَلَهُنَّ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوف»(Fear Allah regarding your women, for you have taken them by Allah's covenant and were allowed to enjoy with them sexually by Allah's Words. You have the right on them that they do not allow anyone you dislike to sit on your mat. If they do that, then discipline them leniently. They have the right to be spent on and to be bought clothes in what is reasonable.) Bahz bin Hakim said that Mu`awiyah bin Haydah Al-Qushayri related that his grandfather said, "O Messenger of Allah! What is the right the wife of one of us has" The Prophet said: «أَنْ تُطْعِمَهَا إِذَا طَعِمْتَ، وتَكْسُوَهَا إِذَا اكْتَسَيْتَ، وَلَا تَضْرِبِ الْوَجْهَ، وَلَا تُقَبِّحْ، وَلَا تَهْجُرْ إِلَّا فِي الْبَيْت»(To feed her when you eat, buy her clothes when you buy for yourself and to refrain from striking her on the face, cursing her or staying away from her except in the house.) Waki` related that Ibn `Abbas said, "I like to take care of my appearance for my wife just as I like for her to take care of her appearance for me. This is because Allah says: وَلَهُنَّ مِثْلُ الَّذِى عَلَيْهِنَّ بِالْمَعْرُوفِ(And they (women) have rights similar (to those of their husbands) over them to what is reasonable.)" This statement is reported by Ibn Jarir and Ibn Abu Hatim. The Virtue Men have over WomenAllah said: وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ(but men have a degree (of responsibility) over them.) This Ayah indicates that men are in a more advantageous position than women physically as well as in their mannerism, status, obedience (of women to them), spending, taking care of the affairs and in general, in this life and in the Hereafter. Allah said (in another Ayah): الرِّجَالُ قَوَّامُونَ عَلَى النِّسَآءِ بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَى بَعْضٍ وَبِمَآ أَنفَقُواْ مِنْ أَمْوَلِهِمْ(Men are the protectors and maintainers of women, because Allah has made one of them to excel the other, and because they spend (to support them) from their means.) (4:34) Allah's statement: وَاللَّهُ عَزِيزٌ حَكُيمٌ(And Allah is All-Mighty, All-Wise) means, He is Mighty in His punishment of those who disobey and defy His commands. He is Wise in what He commands, destines and legislates.

Divorce is (revokable) two times (after pronouncement), after which (there are two ways open for husbands), either (to) keep (the wives) honourably, or part with them in a decent way. You are not allowed to take away the least of what you have given your wives, unless both of you fear that you would not be able to keep within the limits set by God. If you fear you cannot maintain the bounds fixed by God, there will be no blame on either if the woman redeems herself. Do not exceed the limits of God, for those who exceed the bounds set by God are transgressors.

This type of divorce is up to twice; the woman must then be retained on good terms or released with kindness; and it is not lawful for you to take back from women a part of what you have given them except when both fear that they may not be able to stay within the limits established by Allah; so if you fear that they may not be able to observe the limits of Allah, then it is no sin on them if the woman pays to get her release; these are the limits set by Allah, so do not exceed them; and those who transgress Allah’s limits are the unjust.

Divorce is twice; then honourable retention or setting free kindly. It is not lawful for you to take of what you have given them unless the couple fear they may not maintain God's bounds; if you fear they may not maintain God's bounds, it is no fault in them for her to redeem herself. Those are God's bounds; do not transgress them. Whosoever transgresses the bounds of God -- those are the evildoers.

A divorce may be [revoked] twice, whereupon the marriage must either be resumed in fairness or dissolved in a goodly manner. And it is not lawful for you to take back anything of what you have ever given to your wives unless both [partners] have cause to fear that they may not be able to keep within the bounds set by God: hence, if you have cause to fear that the two may not be able to keep within the bounds set by God, there shall be no sin upon either of them for what the wife may give up [to her husband] in order to free herself. These are the bounds set by God; do not, then, transgress them: for they who transgress the bounds set by God-it is they, they who are evildoers!

Divorcement is twice: thereafter either retaining her reputably, or letting her off kindly. And it is not allowed unto you to take away aught ye have given them, except the twain fear that they may not observe the bonds of Allah. If yes fear that the twain may not observe the bonds of Allah, then no blame is on the twain for that where with she ransometh herself. These are the bonds of Allah, wherefore trespass them not; and whosoever trespasseth the bonds of Allah, then verily these! they are the wrong-doers.

The divorce is twice, after that, either you retain her on reasonable terms or release her with kindness. And it is not lawful for you (men) to take back (from your wives) any of your Mahr (bridal money given by the husband to his wife at the time of marriage) which you have given them, except when both parties fear that they would be unable to keep the limits ordained by Allah (e.g. to deal with each other on a fair basis). Then if you fear that they would not be able to keep the limits ordained by Allah, then there is no sin on either of them if she gives back (the Mahr or a part of it) for her Al-Khul' (divorce). These are the limits ordained by Allah, so do not transgress them. And whoever transgresses the limits ordained by Allah, then such are the Zalimun (wrong-doers, etc.).

Divorce is allowed twice. Then, either honorable retention, or setting free kindly. It is not lawful for you to take back anything you have given them, unless they fear that they cannot maintain God's limits. If you fear that they cannot maintain God’s limits, then there is no blame on them if she sacrifices something for her release. These are God’s limits, so do not transgress them. Those who transgress God’s limits are the unjust.

Divorce may be pronounced twice; then either the wife be kept honourably or parted with gracefully. And it is not lawful for you to take back anything out of what you have given them. There is, however, an exception to this; if you fear that they might not be able to keep within the limits imposed by Allah, there is no harm if both agree mutually that the wife should obtain divorce by giving something as compensation to the husband. These are the bounds set by Allah; therefore do not violate them, for those who violate the bounds of AIIah are the tansgressors.

The divorce is twice, after that either you retain her on reasonable terms or release her with kindness. And it is not lawful for you (men) to take back (from your wives) any of what you gave them (the Mahr, bridal-money given by the husband to his wife at the time of marriage), except when both parties fear that they would be unable to keep the limits ordained by Allah (e.g., to deal with each other on a fair basis). Then if you fear that they would not be able to keep the limits ordained by Allah, then there is no sin on either of them if she gives back (the Mahr or a part of it). These are the limits ordained by Allah, so do not transgress them. And whoever transgresses the limits ordained by Allah, then such are the wrongdoers.

Divorce must be pronounced twice and then (a woman) must be retained in honour or released in kindness. And it is not lawful for you that ye take from women aught of that which ye have given them; except (in the case) when both fear that they may not be able to keep within the limits (imposed by) Allah. And if ye fear that they may not be able to keep the limits of Allah, in that case it is no sin for either of them if the woman ransom herself. These are the limits (imposed by) Allah. Transgress them not. For whoso transgresseth Allah's limits: such are wrong-doers.

[Revocable] divorce may be only twice; then [let there be] either an honourable retention, or a kindly release. It is not lawful for you to take back anything from what you have given them, unless the couple fear that they may not maintain Allah’s bounds; so if you fear they would not maintain Allah’s bounds, there is no sin upon them in what she may give to secure her own release. These are Allah’s bounds, so do not transgress them, and whoever transgresses the bounds of Allah—it is they who are the wrongdoers.

Divorce is twice, then an honorable keeping or allowed to go with kindness. It is unlawful for you to take from them anything you have given them, unless both fear that they will not be able to keep within the Bounds of Allah; in which case it shall be no offense for either of them if she ransom herself. These are the Bounds of Allah; do not transgress them. Those who transgress the Bounds of Allah are harmdoers.

Divorce is twice. Then, either keep [her] in an acceptable manner or release [her] with good treatment. And it is not lawful for you to take anything of what you have given them unless both fear that they will not be able to keep [within] the limits of Allah. But if you fear that they will not keep [within] the limits of Allah, then there is no blame upon either of them concerning that by which she ransoms herself. These are the limits of Allah, so do not transgress them. And whoever transgresses the limits of Allah - it is those who are the wrongdoers.

A marital relation can only be resumed after the first and second divorce, otherwise it must be continued with fairness or terminated with kindness. It is not lawful for you to take back from women what you have given them unless you are afraid of not being able to observe God's law. In this case, it would be no sin for her to pay a ransom to set herself free from the bond of marriage. These are the laws of God. Do not transgress against them; those who do so are unjust.

Divorce may be (pronounced) twice, then keep (them) in good fellowship or let (them) go with kindness; and it is not lawful for you to take any part of what you have given them, unless both fear that they cannot keep within the limits of Allah; then if you fear that they cannot keep within the limits of Allah, there is no blame on them for what she gives up to become free thereby. These are the limits of Allah, so do not exceed them and whoever exceeds the limits of Allah these it is that are the unjust.

A<b>l</b><u>tt</u>al<u>a</u>qu marrat<u>a</u>ni faims<u>a</u>kun bimaAAroofin aw tasree<u>h</u>un bii<u>h</u>s<u>a</u>nin wal<u>a</u> ya<u>h</u>illu lakum an takhu<u>th</u>oo mimm<u>a</u> <u>a</u>taytumoohunna shayan ill<u>a</u> an yakh<u>a</u>f<u>a</u> all<u>a</u> yuqeem<u>a</u> <u>h</u>udooda All<u>a</u>hi fain khiftum all<u>a</u> yuqeem<u>a</u> <u>h</u>udooda All<u>a</u>hi fal<u>a</u> jun<u>ah</u>a AAalayhim<u>a</u> feem<u>a</u> iftadat bihi tilka <u>h</u>udoodu All<u>a</u>hi fal<u>a</u> taAAtadooh<u>a</u> waman yataAAadda <u>h</u>udooda All<u>a</u>hi faol<u>a</u>ika humu a<b>l</b><i><u>thth</u></i><u>a</u>limoon<b>a</b>

Divorce may be pronounced twice, and then a woman must be retained honourably or released with kindness. It is not lawful for you to take away anything of what you have given your wives, unless both fear that they would not be able to observe the bounds set by God. In such a case it shall be no sin for either of them if the woman opts to give something for her release. These are the bounds set by God; do not transgress them. Those who transgress the bounds of God are wrongdoers.

A divorce is only permissible twice: after that, the parties should either hold Together on equitable terms, or separate with kindness. It is not lawful for you, (Men), to take back any of your gifts (from your wives), except when both parties fear that they would be unable to keep the limits ordained by Allah. If ye (judges) do indeed fear that they would be unable to keep the limits ordained by Allah, there is no blame on either of them if she give something for her freedom. These are the limits ordained by Allah; so do not transgress them if any do transgress the limits ordained by Allah, such persons wrong (Themselves as well as others).

ٱلطَّلَٰقُ مَرَّتَانِ فَإِمْسَاكٌۢ بِمَعْرُوفٍ أَوْ تَسْرِيحٌۢ بِإِحْسَٰنٍ وَلَا يَحِلُّ لَكُمْ أَن تَأْخُذُوا۟ مِمَّآ ءَاتَيْتُمُوهُنَّ شَيْـًٔا إِلَّآ أَن يَخَافَآ أَلَّا يُقِيمَا حُدُودَ ٱللَّهِ فَإِنْ خِفْتُمْ أَلَّا يُقِيمَا حُدُودَ ٱللَّهِ فَلَا جُنَاحَ عَلَيْهِمَا فِيمَا ٱفْتَدَتْ بِهِۦ تِلْكَ حُدُودُ ٱللَّهِ فَلَا تَعْتَدُوهَا وَمَن يَتَعَدَّ حُدُودَ ٱللَّهِ فَأُو۟لَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ

The divorce, after which a husband may recall his wife, can only happen twice. He may divorce her the first time, recall her, divorce her again and recall her once more. After two divorces he must either keep her in his marriage, living in a good way with her, or divorce her for the third time, being good to her by fulfilling her rights. Then the wife is temporarily prohibited for him until she marries another man (see Sūrah Al-Baqarah: 230, below). At the time of divorce, husbands may not take any part of the dowry that they had given their wives. However, if a woman is unhappy with her husband because of his character or looks, and the couple are of the view that, because of this, they will be not be able to fulfil the rights of marriage, then they should present the matter to a person related to them or someone who is familiar with them. If they feel that the couple will not be able to fulfil the rights of marriage, then there is no harm if the woman offers to give something to the husband in return for a divorce. These laws of the shariah are the criterion for the lawful and unlawful, so do not overstep them. Whoever oversteps the limits of Allah with regards to the lawful and the unlawful, then such people are wronging their own selves by bringing them to destruction and exposing them to Allah’s anger and justice.

The divorce, after which a husband may recall his wife, can only happen twice. He may divorce her the first time, recall her, divorce her again and recall her once more. After two divorces he must either keep her in his marriage, living in a good way with her, or divorce her for the third time, being good to her by fulfilling her rights. Then the wife is temporarily prohibited for him until she marries another man (see Sūrah Al-Baqarah: 230, below). At the time of divorce, husbands may not take any part of the dowry that they had given their wives. However, if a woman is unhappy with her husband because of his character or looks, and the couple are of the view that, because of this, they will be not be able to fulfil the rights of marriage, then they should present the matter to a person related to them or someone who is familiar with them. If they feel that the couple will not be able to fulfil the rights of marriage, then there is no harm if the woman offers to give something to the husband in return for a divorce. These laws of the shariah are the criterion for the lawful and unlawful, so do not overstep them. Whoever oversteps the limits of Allah with regards to the lawful and the unlawful, then such people are wronging their own selves by bringing them to destruction and exposing them to Allah’s anger and justice.

<p>Commentary</p><p>The injunctions governing talaq طلاق (divorce) and nikah نکاح (marriage) appear in several verses throughout the Qur'an but the verses mentioned here consist of cardinal rules of procedure in cases of divorce. To understand these, it is necessary to know the status of Nikah نکاح in the Shari'ah of Islam.</p><p>Marriage, divorce and the rules governing them</p><p>One commonly known aspect of Nikah نکاح (marriage) is that of a mutual transaction and contract similar to transactions in buying and selling and in loans and payments. The second aspect is that of Sunnah and ` Ibadah عبادہ . On this, there is a consensus of the whole ummah that nikah نکاح ، being far above ordinary transactions and contracts, has the status of ` Ibadah عبادہ and Sunnah (the act of worshipping Allah and following in the footsteps of the Prophet ﷺ ). Therefore, in order that nikah نکاح be duly solemnized, there are, by the consensus of the ummah, some peculiar conditions which are not found in ordinary transactions of buying and selling.</p><p>First of all, nikah نکاح cannot take place between any man and any woman. Governing this, there is an absolute law of the Shari'ah under which several categories of men and women cannot be joined together in the bond of marriage.</p><p>Secondly, for all transactions and contracts, in order that they be concluded and finalized, witness is no condition. A witness is needed when parties differ, but nikah نکاح is not such a transaction. Here, in order that it be concluded, the physical presence of witnesses is a pre-condition. If a man and woman, the two of them mutually agree to have their marriage solemnized without witnesses, and even if, any one of the two never differs or retreats, that marriage is, according to the Shari'ah, still invalid, unless both respond to the proposal and acceptance before witnesses. However, the Sunnah is that 'nikah نکاح ' must be solemnized with a public announcement. Similarly, there are many other conditions and rules of decorum that are either necessary or masnun مسنون in marriage.makhan38</p><p>According to Imam Abu Hanifah (رح) ، and several other leading Muslim jurists, the aspect of ` Ibadah عبادہ (worship) and Sunnah in nikah نکاح dominates over the aspect of transaction and contract. Evidences from the Qur'an and Sunnah support it.</p><p>After this brief familiarity with the real nature of marriage, let us understand divorce. The outcome of talaq طلاق (divorce) is to terminate the transaction and contract of nikah نکاح (marriage). Just as the Shari` ah of Islam, by giving nikah the status of an act of ` Ibadah عبادہ ، has kept it at a level higher than common transactions and contracts and has imposed on it several restrictions, very similarly, the termination of this deal has not been left free, as in common transactions, where the parties may terminate the deal as and when they elect to do so, and go on to make a fresh deal with someone else. It has rather made a pointedly wise legal framework which has been described in the verses under reference.</p><p>According to the drift of Islamic teachings, the transaction and contract of nikah نکاح should be for the whole life-span. The point of departure where it has to be broken or terminated should never be reached because the discontinuation of this deal affects not only the parties involved but goes on to destroy children, and their children, and at times, it may even cause whole families and tribes to end up with disturbed relations, which in turn, badly infects the whole society. Therefore, the teachings of the Qur'an and Sunnah have taken all necessary steps to remove impediments that may cause the breaking of this deal. The focal drive of instructions given in the Qur'an and Sunnah covering all problems and situations relating to the married couples is that this relationship should always keep on becoming stronger and stronger and may just never break. Should disagreements crop up, instructions were given to first try and understand each other's point of view and talk it out, and in the event of failure, ways of restraint, hard advice and warning were identified. Should the tussle become serious and these elementary steps do not bring a resolution of crisis, the parties were then expected to set up a panel for arbitration comprising of the members of their immediate families who could help patch up the differences. The emphasis on making members of the family as sole arbitrators in the verse حَكَمًا مِّنْ أَهْلِهِ وَحَكَمًا مِّنْ أَهْلِهَا :'Then send one arbitrator from his people and one from her people' is certainly very wise since the tussle, if it escapes the immediate family circle, will only aggravate the situation and the parties may draw further apart.</p><p>But there are occasions and situations when all efforts for reconciliation fail and the parties in conflict rather than benefit by the desired results of the nikah نکاح relationship, feel that being married together is a mutual punishment. Under such conditions, terminating this husband-wife relationship becomes, in itself, a way-out promising comfort and peace for the parties. Therefore, the Shari'ah of Islam did not, as did some other religions, patently confirm that the marriage relationship must remain unbreakable under all conditions. Going a step ahead, it has framed a specific law for divorce and the dissolution of marriage. The right of divorce was given to man alone in whom the ingredients of thought, end-perception and forbearance were more pronounced than in a woman. This free choice was not given in the hands of women so that the disposition of being overtaken by transitory emotions, which is more pronounced in women as compared to men, may not become the cause of divorce.</p><p>But women too, were riot totally deprived of this right lest they are left with no alternative but to keep groaning under the cruelty of her husband. She was given the right to take her case to a court presided by a judge who qualifies as such under the rules of Shari'ah, present her complaint, prove her case, and get the marriage annulled, or secure a divorce. Then, as it is, Allah Almighty did entrust man with the free choice of divorce, but at the very first instance, it was declared that the use of this choice was very much detested and disapproved in the sight of Allah. It was permitted only in extreme situations of compulsion. It appears in Hadith: ابغض الحلال الی اللہ الطلاق : Divorce is the most detested of lawful things with Allah.</p><p>The second restriction placed stipulated that this choice should not be used in extreme anger or fleeting displeasure. It was due to this wisdom that the pronouncing of divorce was forbidden during the period of menstruation, as well as, during a’ tuhr اطہُر (the state of purity) in which the husband has had sexual intercourse with the wife. The pronouncing of divorce during menstruation and in a’ tuhr اطہُر marked by intimacy was forbidden on the basis that it would become the contributing reason to elongate the ` iddah عِدَّہ or 'waiting period' of the woman, which will aggravate her pain and worry. For these two situations, the noble Qur'an has this to say: فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ that is, divorce -- if it has to be given -- should be given at a time when the ` iddah عِدَّہ of the woman does not become longer without any reason. If divorce became effective during menstruation, that particular menstruation will not be counted in ` iddah عِدَّہ . The count of ` iddah عِدَّہ will begin from the next menstruation. And in a’ tuhr اطہُر marked with intimacy, the chances of pregnancy exist, which would elongate the period of ` iddah عِدَّہ ، upto the time of delivery. Another reason for fixing the time of tuhr طہُر ، mentioned earlier for the pronouncement of divorce is that it is quite possible that in the meantime the anger goes away, forgiveness and recompense follow and the very idea of divorce is withdrawn.</p><p>Now under the third restriction, the method adopted in breaking the marriage- contract and its annulment was not kept identical with that of the transactions and contracts of common buying and selling activity which releases the parties concerned of all obligations instantly once the contract is annulled. The first deal is all over and everybody gets the option to enter into another contract with some other party. In fact, in order to sever the marriage-relationship, talaq طلاق has been subjected to three stages. Then it was topped with the restriction of ` iddah عِدَّہ since a lot of residual effects of the nikah نکاح -relationship will remain active until the completion of ` iddah عِدَّہ . Another marriage will not be lawful for the woman. Some restriction on the man would also continue.</p><p>The fourth restriction stipulates if divorce was given once or twice in clear and unambiguous words, nikah نکاح did not break instantly on the pronouncement of talaq طلاق ; the marriage relationship continues till the completion of ` iddah عِدَّہ . If the husband revokes the talaq طلاق ، the previous nikah نکاح will remain valid.</p><p>This choice of ruju` رَجُوع (revocation or the act of taking back one's divorced wife) was restricted to only one or two talaqs طلاقین ، so that some cruel husband may not make a practice of giving talaqs طلاقین ، and then take her back and keep her as some captive. Therefore, came the injunction: If someone pronounces the third talaq طلاق as well, he now has no choice of ruju رَجُوع (revocation), that is, he cannot take his wife back. In fact, even if they wish to remarry after mutual agreement, their being joined together in marriage a second time is not lawful, except in a peculiar manner which has been described later on.</p><p>The verses under study consist of important injunctions relating to this system of divorce. Now let us ponder over the words, of these verses. In the beginning of the verse it was first said: الطَّلَاقُ مَرَّ‌تَانِ : that is, 'talaq طلاق is twice'. Then, in the process of these two talaqs طلاقین ، a certain flexibility was provided by virtue of which the marriage was not totally annulled; instead, the man has the choice to return to his wife and retain her in his marriage. Or, he may elect not to do his ruju-` رَجُوع (revocation) from the earlier pronouncements, allow the ` iddah عِدَّہ to be completed and once the ` iddah عِدَّہ is over, the marriage relationship will be terminated. This subject was stated in the words فَإِمْسَاكٌ بِمَعْرُ‌وفٍ أَوْ تَسْرِ‌يحٌ بِإِحْسَانٍ , (then either to retain in the recognized manner or to release in fairness) that is, either, one must revoke divorce and retain his wife in his marriage, or, allow her ` iddah عِدَّہ or the waiting period to be completed nicely and generously so that she can become free.</p><p>The third talaq طلاق (pronouncement of divorce) still remains unmentioned while the text takes up another problem in between, which generally comes up for. discussion under such conditions. The problem is that there are some cruel husbands who neither wish to retain their wives, nor care about their rights, nor give them divorce. The wife is placed in a situation of duress while the husband, taking advantage of her helplessness, demands some money or property from her, or as a last resort, demands that the mahr (dower) be forgiven, or returned in lieu of divorce. The Qur'an declares this to be haram حرام (unlawful). It was said: وَلَا يَحِلُّ لَكُمْ أَن تَأْخُذُوا مِمَّا آتَيْتُمُوهُنَّ شَيْئًا that is, it is not halal حلال (lawful) for you that, in return for talaq طلاق ، you take back from them money or mahr مھر (dower) or anything else given by you.</p><p>However, one exception was made in which forgiveness or return of mahr مھر (dower) was made permissible. Where the woman feels that she cannot do justice to the rights of her husband because of difference in temperaments and the man too, feels the same way, then this becomes a situation in which it is also permissible that divorce be given or taken in lieu of the forgiveness or return of mahr مھر (dower).</p>

CommentaryThe injunctions governing talaq طلاق (divorce) and nikah نکاح (marriage) appear in several verses throughout the Qur'an but the verses mentioned here consist of cardinal rules of procedure in cases of divorce. To understand these, it is necessary to know the status of Nikah نکاح in the Shari'ah of Islam.Marriage, divorce and the rules governing themOne commonly known aspect of Nikah نکاح (marriage) is that of a mutual transaction and contract similar to transactions in buying and selling and in loans and payments. The second aspect is that of Sunnah and ` Ibadah عبادہ . On this, there is a consensus of the whole ummah that nikah نکاح ، being far above ordinary transactions and contracts, has the status of ` Ibadah عبادہ and Sunnah (the act of worshipping Allah and following in the footsteps of the Prophet ﷺ ). Therefore, in order that nikah نکاح be duly solemnized, there are, by the consensus of the ummah, some peculiar conditions which are not found in ordinary transactions of buying and selling.First of all, nikah نکاح cannot take place between any man and any woman. Governing this, there is an absolute law of the Shari'ah under which several categories of men and women cannot be joined together in the bond of marriage.Secondly, for all transactions and contracts, in order that they be concluded and finalized, witness is no condition. A witness is needed when parties differ, but nikah نکاح is not such a transaction. Here, in order that it be concluded, the physical presence of witnesses is a pre-condition. If a man and woman, the two of them mutually agree to have their marriage solemnized without witnesses, and even if, any one of the two never differs or retreats, that marriage is, according to the Shari'ah, still invalid, unless both respond to the proposal and acceptance before witnesses. However, the Sunnah is that 'nikah نکاح ' must be solemnized with a public announcement. Similarly, there are many other conditions and rules of decorum that are either necessary or masnun مسنون in marriage.makhan38According to Imam Abu Hanifah (رح) ، and several other leading Muslim jurists, the aspect of ` Ibadah عبادہ (worship) and Sunnah in nikah نکاح dominates over the aspect of transaction and contract. Evidences from the Qur'an and Sunnah support it.After this brief familiarity with the real nature of marriage, let us understand divorce. The outcome of talaq طلاق (divorce) is to terminate the transaction and contract of nikah نکاح (marriage). Just as the Shari` ah of Islam, by giving nikah the status of an act of ` Ibadah عبادہ ، has kept it at a level higher than common transactions and contracts and has imposed on it several restrictions, very similarly, the termination of this deal has not been left free, as in common transactions, where the parties may terminate the deal as and when they elect to do so, and go on to make a fresh deal with someone else. It has rather made a pointedly wise legal framework which has been described in the verses under reference.According to the drift of Islamic teachings, the transaction and contract of nikah نکاح should be for the whole life-span. The point of departure where it has to be broken or terminated should never be reached because the discontinuation of this deal affects not only the parties involved but goes on to destroy children, and their children, and at times, it may even cause whole families and tribes to end up with disturbed relations, which in turn, badly infects the whole society. Therefore, the teachings of the Qur'an and Sunnah have taken all necessary steps to remove impediments that may cause the breaking of this deal. The focal drive of instructions given in the Qur'an and Sunnah covering all problems and situations relating to the married couples is that this relationship should always keep on becoming stronger and stronger and may just never break. Should disagreements crop up, instructions were given to first try and understand each other's point of view and talk it out, and in the event of failure, ways of restraint, hard advice and warning were identified. Should the tussle become serious and these elementary steps do not bring a resolution of crisis, the parties were then expected to set up a panel for arbitration comprising of the members of their immediate families who could help patch up the differences. The emphasis on making members of the family as sole arbitrators in the verse حَكَمًا مِّنْ أَهْلِهِ وَحَكَمًا مِّنْ أَهْلِهَا :'Then send one arbitrator from his people and one from her people' is certainly very wise since the tussle, if it escapes the immediate family circle, will only aggravate the situation and the parties may draw further apart.But there are occasions and situations when all efforts for reconciliation fail and the parties in conflict rather than benefit by the desired results of the nikah نکاح relationship, feel that being married together is a mutual punishment. Under such conditions, terminating this husband-wife relationship becomes, in itself, a way-out promising comfort and peace for the parties. Therefore, the Shari'ah of Islam did not, as did some other religions, patently confirm that the marriage relationship must remain unbreakable under all conditions. Going a step ahead, it has framed a specific law for divorce and the dissolution of marriage. The right of divorce was given to man alone in whom the ingredients of thought, end-perception and forbearance were more pronounced than in a woman. This free choice was not given in the hands of women so that the disposition of being overtaken by transitory emotions, which is more pronounced in women as compared to men, may not become the cause of divorce.But women too, were riot totally deprived of this right lest they are left with no alternative but to keep groaning under the cruelty of her husband. She was given the right to take her case to a court presided by a judge who qualifies as such under the rules of Shari'ah, present her complaint, prove her case, and get the marriage annulled, or secure a divorce. Then, as it is, Allah Almighty did entrust man with the free choice of divorce, but at the very first instance, it was declared that the use of this choice was very much detested and disapproved in the sight of Allah. It was permitted only in extreme situations of compulsion. It appears in Hadith: ابغض الحلال الی اللہ الطلاق : Divorce is the most detested of lawful things with Allah.The second restriction placed stipulated that this choice should not be used in extreme anger or fleeting displeasure. It was due to this wisdom that the pronouncing of divorce was forbidden during the period of menstruation, as well as, during a’ tuhr اطہُر (the state of purity) in which the husband has had sexual intercourse with the wife. The pronouncing of divorce during menstruation and in a’ tuhr اطہُر marked by intimacy was forbidden on the basis that it would become the contributing reason to elongate the ` iddah عِدَّہ or 'waiting period' of the woman, which will aggravate her pain and worry. For these two situations, the noble Qur'an has this to say: فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ that is, divorce -- if it has to be given -- should be given at a time when the ` iddah عِدَّہ of the woman does not become longer without any reason. If divorce became effective during menstruation, that particular menstruation will not be counted in ` iddah عِدَّہ . The count of ` iddah عِدَّہ will begin from the next menstruation. And in a’ tuhr اطہُر marked with intimacy, the chances of pregnancy exist, which would elongate the period of ` iddah عِدَّہ ، upto the time of delivery. Another reason for fixing the time of tuhr طہُر ، mentioned earlier for the pronouncement of divorce is that it is quite possible that in the meantime the anger goes away, forgiveness and recompense follow and the very idea of divorce is withdrawn.Now under the third restriction, the method adopted in breaking the marriage- contract and its annulment was not kept identical with that of the transactions and contracts of common buying and selling activity which releases the parties concerned of all obligations instantly once the contract is annulled. The first deal is all over and everybody gets the option to enter into another contract with some other party. In fact, in order to sever the marriage-relationship, talaq طلاق has been subjected to three stages. Then it was topped with the restriction of ` iddah عِدَّہ since a lot of residual effects of the nikah نکاح -relationship will remain active until the completion of ` iddah عِدَّہ . Another marriage will not be lawful for the woman. Some restriction on the man would also continue.The fourth restriction stipulates if divorce was given once or twice in clear and unambiguous words, nikah نکاح did not break instantly on the pronouncement of talaq طلاق ; the marriage relationship continues till the completion of ` iddah عِدَّہ . If the husband revokes the talaq طلاق ، the previous nikah نکاح will remain valid.This choice of ruju` رَجُوع (revocation or the act of taking back one's divorced wife) was restricted to only one or two talaqs طلاقین ، so that some cruel husband may not make a practice of giving talaqs طلاقین ، and then take her back and keep her as some captive. Therefore, came the injunction: If someone pronounces the third talaq طلاق as well, he now has no choice of ruju رَجُوع (revocation), that is, he cannot take his wife back. In fact, even if they wish to remarry after mutual agreement, their being joined together in marriage a second time is not lawful, except in a peculiar manner which has been described later on.The verses under study consist of important injunctions relating to this system of divorce. Now let us ponder over the words, of these verses. In the beginning of the verse it was first said: الطَّلَاقُ مَرَّ‌تَانِ : that is, 'talaq طلاق is twice'. Then, in the process of these two talaqs طلاقین ، a certain flexibility was provided by virtue of which the marriage was not totally annulled; instead, the man has the choice to return to his wife and retain her in his marriage. Or, he may elect not to do his ruju-` رَجُوع (revocation) from the earlier pronouncements, allow the ` iddah عِدَّہ to be completed and once the ` iddah عِدَّہ is over, the marriage relationship will be terminated. This subject was stated in the words فَإِمْسَاكٌ بِمَعْرُ‌وفٍ أَوْ تَسْرِ‌يحٌ بِإِحْسَانٍ , (then either to retain in the recognized manner or to release in fairness) that is, either, one must revoke divorce and retain his wife in his marriage, or, allow her ` iddah عِدَّہ or the waiting period to be completed nicely and generously so that she can become free.The third talaq طلاق (pronouncement of divorce) still remains unmentioned while the text takes up another problem in between, which generally comes up for. discussion under such conditions. The problem is that there are some cruel husbands who neither wish to retain their wives, nor care about their rights, nor give them divorce. The wife is placed in a situation of duress while the husband, taking advantage of her helplessness, demands some money or property from her, or as a last resort, demands that the mahr (dower) be forgiven, or returned in lieu of divorce. The Qur'an declares this to be haram حرام (unlawful). It was said: وَلَا يَحِلُّ لَكُمْ أَن تَأْخُذُوا مِمَّا آتَيْتُمُوهُنَّ شَيْئًا that is, it is not halal حلال (lawful) for you that, in return for talaq طلاق ، you take back from them money or mahr مھر (dower) or anything else given by you.However, one exception was made in which forgiveness or return of mahr مھر (dower) was made permissible. Where the woman feels that she cannot do justice to the rights of her husband because of difference in temperaments and the man too, feels the same way, then this becomes a situation in which it is also permissible that divorce be given or taken in lieu of the forgiveness or return of mahr مھر (dower).

<h2 class="title">Divorce is Thrice</h2><p>This honorable Ayah abrogated the previous practice in the beginning of Islam, when the man had the right to take back his divorced wife even if he had divorced her a hundred times, as long as she was still in her `Iddah (waiting period). This situation was harmful for the wife, and this is why Allah made the divorce thrice, where the husband is allowed to take back his wife after the first and the second divorce (as long as she is still in her `Iddah). The divorce becomes irrevocable after the third divorce, as Allah said: </p><div class="text_uthmani arabic">الطَّلَـقُ مَرَّتَانِ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَـنٍ</div><p>(The divorce is twice, after that, either you retain her on reasonable terms or release her with kindness.) </p><p>In his Sunan, Abu Dawud reported in Chapter: "Taking the Wife back after the third (Divorce) is an abrogated practice," that Ibn `Abbas commented on the Ayah: </p><div class="text_uthmani arabic">وَالْمُطَلَّقَـتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلَـثَةَ قُرُوءٍ وَلاَ يَحِلُّ لَهُنَّ أَن يَكْتُمْنَ مَا خَلَقَ اللَّهُ فِى أَرْحَامِهِنَّ</div><p>(And divorced women shall wait (as regards their marriage) for three menstrual periods, and it is not lawful for them to conceal what Allah has created in their wombs,) (2:228) The man used to have the right to take back his wife even if he had divorced her thrice. Allah abrogated this and said: </p><div class="text_uthmani arabic">الطَّلَـقُ مَرَّتَانِ</div><p>(The divorce is twice.) </p><p>This Hadith was also collected by An-Nasa'i. Ibn Abu Hatim reported that `Urwah said that a man said to his wife, "I will neither divorce you nor take you back." She said, "How" He said, "I will divorce you and when your term of `Iddah nears its end, I will take you back." She went to Allah's Messenger and told him what happened, and Allah revealed: </p><div class="text_uthmani arabic">الطَّلَـقُ مَرَّتَانِ</div><p>(The divorce is twice.) </p><p>Ibn Jarir (At-Tabari) also reported this Hadith in his Tafsir. </p><p>Allah said: </p><div class="text_uthmani arabic">فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَـنٍ</div><p>(...after that, either you retain her on reasonable terms or release her with kindness.) meaning, `If you divorce her once or twice, you have the choice to take her back, as long as she is still in her `Iddah, intending to be kind to her and to mend differences. Otherwise, await the end of her term of `Iddah, when the divorce becomes final, and let her go her own way in peace, without committing any harm or injustice against her.' `Ali bin Abu Talhah reported that Ibn `Abbas said, "When the man divorces his wife twice, let him fear Allah, regarding the third time. He should either keep her with him and treat her with kindness, or let her go her own way with kindness, without infringing upon any of her rights." </p><h2 class="title">Taking back the Mahr (Dowry)</h2><p>Allah said: </p><div class="text_uthmani arabic">وَلاَ يَحِلُّ لَكُمْ أَن تَأْخُذُواْ مِمَّآ ءَاتَيْتُمُوهُنَّ شَيْئًا</div><p>(And it is not lawful for you (men) to take back (from your wives) any of (the dowry) what you gave them,) meaning, you are not allowed to bother or pressure your wives to end this situation by giving you back the Mahr and any gifts that you have given them (in return for divorce). Similarly, Allah said: </p><div class="text_uthmani arabic">وَلاَ تَعْضُلُوهُنَّ لِتَذْهَبُواْ بِبَعْضِ مَآ ءَاتَيْتُمُوهُنَّ إِلاَّ أَن يَأْتِينَ بِفَاحِشَةٍ مُّبَيِّنَةٍ</div><p>(...and you should not treat them with harshness, that you may take away part of what you have given them, unless they commit open illegal sexual intercourse.) (4:19) </p><p>However, if the wife willingly gives back anything with a good heart, then Allah said regarding this situation: </p><div class="text_uthmani arabic">فَإِن طِبْنَ لَكُمْ عَن شَىْءٍ مِّنْهُ نَفْساً فَكُلُوهُ هَنِيئاً مَّرِيئاً</div><p>(...but if they, of their own good pleasure, remit any part of it to you, take it, and enjoy it without fear of any harm.) (4:4) </p><h2 class="title">Allowing Khul` and the Return of the Mahr in that Case</h2><p>When the spouses have irreconcilable differences wherein the wife ignores the rights of the husband, dislikes him and becomes unable to live with him any longer, she is allowed to free herself (from married life) by giving him back what he had given her (in gifts and Mahr). There is no sin on her in this case nor on him if he accepts such offer. This is why Allah said: </p><div class="text_uthmani arabic">وَلاَ يَحِلُّ لَكُمْ أَن تَأْخُذُواْ مِمَّآ ءَاتَيْتُمُوهُنَّ شَيْئًا إِلاَّ أَن يَخَافَآ أَلاَّ يُقِيمَا حُدُودَ اللَّهِ فَإِنْ خِفْتُمْ أَلاَّ يُقِيمَا حُدُودَ اللَّهِ فَلاَ جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ</div><p>(And it is not lawful for you (men) to take back (from your wives) any of what you gave them, except when both parties fear that they would be unable to keep the limits ordained by Allah (e.g., to deal with each other on a fair basis). Then if you fear that they would not be able to keep the limits ordained by Allah, then there is no sin on either of them if she gives back.) </p><p>Sometimes, the woman has no valid reason and she still asks for her marriage to be ended. In this case, Ibn Jarir reported that Thawban said that Allah's Messenger said: </p><div class="text_uthmani arabic">«أَيُّمَا امْرَأَةٍ سَأَلَتْ زَوْجَهَا طَلَاقًا فِي غَيْرِ مَا بَأْسٍ، فَحَرَامٌ عَلَيْهَا رَائِحَةُ الْجَنَّـة»</div><p>(Any woman who asks her husband for divorce without justification, then the scent of Paradise will be forbidden for her.) </p><p>At-Tirmidhi recorded this Hadith and stated that it is Hasan. </p><p>Ibn Jarir said that the Ayah (2:229) was revealed about Thabit bin Qays bin Shammas and his wife Habibah bint `Abdullah bin Ubayy bin Salul. In his Muwatta', Imam Malik reported that Habibah bint Sahl Al-Ansariyah was married to Thabit bin Qays bin Shammas and that Allah's Messenger once went to the Fajr (Dawn) prayer and found Habibah bint Sahl by his door in the dark. Allah's Messenger said, "Who is this" She said, "I am Habibah bint Sahl, O Messenger of Allah!" He said, "What is the matter" She said, "I and Thabit bin Qays", meaning, (she can no longer be with) her husband. When her husband Thabit bin Qays came, Allah's Messenger said to him: </p><div class="text_uthmani arabic">«هذِهِ حَبِيبَةُ بِنْتُ سَهْلٍ قَدْ ذَكَرَتْ مَا شَاءَ اللهُ أَنْ تَذْكُر»</div><p>(This is Habibah bint Sahl, she said what Allah has permitted her to say.) </p><p>Habibah also said, "O Messenger of Allah! I still have everything he gave me." Allah's Messenger said: </p><div class="text_uthmani arabic">«خُذْ مِنْهَا»</div><p>(Take it from her.) So, he took it from her and she remained in her family's house." </p><p>This was reported by Ahmad, Abu Dawud and An-Nasai. </p><p>Al-Bukhari reported that Ibn `Abbas said that the wife of Thabit bin Qays bin Shammas came to the Prophet and said, "O Messenger of Allah! I do not criticize his religion or mannerism. But I hate committing Kufr in Islam (by ignoring his rights on her)." Allah's Messenger said: </p><div class="text_uthmani arabic">«أَتَرُدِّينَ عَلَيهِ حَدِيقَتَه»</div><p>؟ </p><p>(Will you give him back his garden) </p><p>She said, "Yes." Allah's Messenger said: </p><div class="text_uthmani arabic">«اقْبَلِ الْحَدِيقَةَ وَطَلِّقْهَا تَطْلِيقَة»</div><p>(Take back the garden and divorce her once. ) </p><p>An-Nasa'i also recorded it. </p><h2 class="title">The `Iddah (Waiting Period) for the Khul"</h2><p>At-Tirmidhi reported that Rubayi` bint Mu`awwidh bin `Afra' got a Khul` during the time of Allah's Messenger and the Prophet ordered her to wait for one menstruation period for `Iddah. </p><h2 class="title">Transgressing the set limits of Allah is an Injustice</h2><p>Allah said: </p><div class="text_uthmani arabic">تِلْكَ حُدُودُ اللَّهِ فَلاَ تَعْتَدُوهَا وَمَن يَتَعَدَّ حُدُودَ اللَّهِ فَأُوْلَـئِكَ هُمُ الظَّـلِمُونَ</div><p>(These are the limits ordained by Allah, so do not transgress them. And whoever transgresses the limits ordained by Allah, then such are the wrongdoers.) </p><p>This means that the laws that Allah has legislated are His set limits, so do not transgress them. An authentic Hadith states: </p><div class="text_uthmani arabic">«إِنَّ اللهَ حَدَّ حُدُودًا فَلَا تَعْتَدُوهَا، وفَرَضَ فَرَائِضَ فَلَا تُضَيِّعُوهَا، وحَرَّمَ مَحَارِمَ فَلَا تَنْتَهِكُوهَا، وَسَكَتَ عَنْ أَشْيَاءَ رَحْمَةً لَكُمْ مِنْ غَيْرِ نِسْيَانٍ فَلَا تَسْأَلُوا عَنْهَا»</div><p>(Allah has set some limits, so do not transgress them; and commanded some commands, so do not ignore them; and made some things unlawful, so do not commit them. He has also left some matters (without rulings) as a mercy with you, not because He has forgotten them, so do not ask about them.) </p><h2 class="title">Pronouncing Three Divorces at the same Time is Unlawful</h2><p>The last Ayah we mentioned was used as evidence to prove that it is not allowed to pronounce three divorces at one time. What further proves this ruling is that Mahmud bin Labid has stated - as An-Nasa'i recorded - that Allah's Messenger was told about a man who pronounced three divorces on his wife at one time, so the Prophet stood up while angry and said: </p><div class="text_uthmani arabic">«أَيُلْعَبُ بِكِتَابِ اللهِ وَأَنَا بَيْنَ أَظْهُرِكُم»</div><p>؟ </p><p>(The Book of Allah is being made the subject of jest while I am still amongst you) </p><p>A man then stood up and said, "Should I kill that man, O Messenger of Allah" </p><h2 class="title">The Wife cannot be taken back after the Third Divorce</h2><p>Allah said: </p><div class="text_uthmani arabic">فَإِن طَلَّقَهَا فَلاَ تَحِلُّ لَهُ مِن بَعْدُ حَتَّى تَنْكِحَ زَوْجًا غَيْرَهُ</div><p>(And if he has divorced her (the third time), then she is not lawful for him thereafter until she has married another husband.) </p><p>This Ayah indicates that if the man divorces his wife for the third time after he divorced her twice, then she will no longer be allowed for marriage to him. Allah said: </p><div class="text_uthmani arabic">حَتَّى تَنْكِحَ زَوْجًا غَيْرَهُ</div><p>(...until she has married another husband.) meaning, until she legally marries another man. For instance, if she has sexual intercourse with any man, even her master (if she was a servant), she would still be ineligible for marriage for her ex-husband (who divorced her thrice), because whomever she had sexual relations with was not her legal husband. If she marries a man without consummating the marriage, she will not be eligible for her ex-husband. Muslim reported that `A'ishah said that Allah's Messenger was asked about a woman who marries a man who thereafter divorces her (thrice). She then marries another man and he divorces her before he has sexual relations with her, would she be allowed for her first husband Allah's Messenger said: </p><div class="text_uthmani arabic">«لَا، حَتَّى يَذُوقَ عُسَيْلَتَهَا»</div><p>(No, until he enjoys her `Usaylah (sexual relation).) Al-Bukhari also reported this Hadith. </p><p>Imam Ahmad recorded that `A'ishah said, "The wife of Rifa`ah Al-Qurazi came while I and Abu Bakr were with the Prophet and she said, `I was Rifa`ah's wife, but he divorced me and it was an irrevocable divorce. Then I married `Abdur-Rahman bin Az-Zubayr, but his sexual organ is minute like a string.' She then took a small string of her garment (to resemble how small his sexual organ was). Khalid bin Sa`id bin Al-`As, who was next to the door and was not yet allowed in, said, `O Abu Bakr! Why do you not forbid this (woman) from what she is revealing frankly before the Prophet' The Prophet merely smiled. Then, Allah's Messenger asked her: c </p><div class="text_uthmani arabic">«كَأَنَّكِ تُرِيدِينَ أَنْ تَرْجِعِي إِلى رِفَاعَةَ، لَا، حَتَّى تَذُوقِي عُسَيْلَتَهُ، وَيَذُوقَ عُسَيْلَتَك»</div><p>(Do you want to remarry Rifa`ah You cannot unless you experience his `Usaylah and he experiences your `Usaylah (i.e., had a complete sexual relation with your present husband).)" </p><p>Al-Bukhari, Muslim, and An-Nasa'i also recorded this Hadith. Muslim's wording is "Rifa`ah divorced his wife for the third and final time." </p><p>The word `Usaylah mentioned in the Hadith means sexual intercourse. Imam Ahmad and An-Nasa'i reported that `A'ishah said that Allah's Messenger said: </p><div class="text_uthmani arabic">«أَلَا إِنَّ الْعُسَيْلَةَ الْجِمَاع»</div><p>(`Usaylah is sexual intercourse.) </p><h2 class="title">The Curse on the Participants of Tahlil/Halalah</h2><p>The reason for the woman (who was divorced thrice) to marry another man must be that the man desires her and has the intention of having an extended married life with her. These are the legal goals and aims behind marriage. If the reason behind the second marriage was to make the woman eligible for her ex-husband again, then this is the Tahlil that the Hadiths have cursed and criticized. In addition, when the reason behind this marriage (if it was Tahlil) is announced in the contract, it would make the contract invalid according to the majority of the scholars. </p><p>Imam Ahmad reported that `Abdullah bin Mas`ud said, "Allah's Messenger cursed the one who does Tahlil, the one in whose favor it is done, those who eat Riba (usury) and those who feed it (pay the usury)." At-Tirmidhi and An-Nasa'i reported this Hadith and At-Tirmidhi said, "This Hadith is Hasan." He said, "This is what is acted upon according to people of knowledge among the Companions, among whom are `Umar, `Uthman and Ibn `Umar. It was also the saying of the scholars of Fiqh among the Tabi`in (second generation of Islam). And it has been reported from `Ali, Ibn Mas`ud and Ibn `Abbas". </p><p>In his Mustadrak, Al-Hakim reported that Nafi` said: "A man came to Ibn `Umar and asked him about a man who divorced his wife three times. Then, his brother married her to make Tahlil for his brother, without the brother knowing this fact. He then asked, "Is she allowed for the first (husband)" He said, "No, unless it is a marriage that involves desire. We used to consider this an act of adultery during the time of Allah's Messenger ." Al-Hakim said, "This Hadith has a Sahih chain although they (Al-Bukhari and Muslim) did not record it."The wording of this Hadith indicates that the ruling came from the Prophet . Abu Bakr bin Abu Shaybah, Al-Jawzjani, Harb Al-Kirmani and Abu Bakr Al-Athram said that Qabisah bin Jabir said that `Umar said, "If the participants to Tahlil are brought to me, I will have them stoned." </p><h2 class="title">When does a Woman who was divorced Three Times become Eligible for Her First Husband</h2><p>Allah said: </p><div class="text_uthmani arabic">فَإِن طَلَّقَهَا</div><p>(And if he has divorced her) meaning, the second husband after he had complete sexual relations with her, </p><div class="text_uthmani arabic">فَلاَ جُنَاحَ عَلَيْهِمَآ أَن يَتَرَاجَعَآ</div><p>(it is no sin on both of them that they reunite) meaning, the wife and her first husband, </p><div class="text_uthmani arabic">إِن ظَنَّآ أَن يُقِيمَا حُدُودَ اللَّهِ</div><p>(provided they feel that they can keep the limits ordained by Allah.) meaning, they live together honorably. Mujahid said, "If they are convinced that the aim behind their marriage is honorable." Next, Allah said: </p><div class="text_uthmani arabic">وَتِلْكَ حُدُودُ اللَّهِ</div><p>(These are the limits of Allah,) His commandments and legislation, </p><div class="text_uthmani arabic">يُبَيِّنُهَا</div><p>(He makes plain) </p><div class="text_uthmani arabic">لِقَوْمٍ يَعْلَمُونَ</div><p>(for the people who have knowledge.) </p>

Divorce is ThriceThis honorable Ayah abrogated the previous practice in the beginning of Islam, when the man had the right to take back his divorced wife even if he had divorced her a hundred times, as long as she was still in her `Iddah (waiting period). This situation was harmful for the wife, and this is why Allah made the divorce thrice, where the husband is allowed to take back his wife after the first and the second divorce (as long as she is still in her `Iddah). The divorce becomes irrevocable after the third divorce, as Allah said: الطَّلَـقُ مَرَّتَانِ فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَـنٍ(The divorce is twice, after that, either you retain her on reasonable terms or release her with kindness.) In his Sunan, Abu Dawud reported in Chapter: "Taking the Wife back after the third (Divorce) is an abrogated practice," that Ibn `Abbas commented on the Ayah: وَالْمُطَلَّقَـتُ يَتَرَبَّصْنَ بِأَنْفُسِهِنَّ ثَلَـثَةَ قُرُوءٍ وَلاَ يَحِلُّ لَهُنَّ أَن يَكْتُمْنَ مَا خَلَقَ اللَّهُ فِى أَرْحَامِهِنَّ(And divorced women shall wait (as regards their marriage) for three menstrual periods, and it is not lawful for them to conceal what Allah has created in their wombs,) (2:228) The man used to have the right to take back his wife even if he had divorced her thrice. Allah abrogated this and said: الطَّلَـقُ مَرَّتَانِ(The divorce is twice.) This Hadith was also collected by An-Nasa'i. Ibn Abu Hatim reported that `Urwah said that a man said to his wife, "I will neither divorce you nor take you back." She said, "How" He said, "I will divorce you and when your term of `Iddah nears its end, I will take you back." She went to Allah's Messenger and told him what happened, and Allah revealed: الطَّلَـقُ مَرَّتَانِ(The divorce is twice.) Ibn Jarir (At-Tabari) also reported this Hadith in his Tafsir. Allah said: فَإِمْسَاكٌ بِمَعْرُوفٍ أَوْ تَسْرِيحٌ بِإِحْسَـنٍ(...after that, either you retain her on reasonable terms or release her with kindness.) meaning, `If you divorce her once or twice, you have the choice to take her back, as long as she is still in her `Iddah, intending to be kind to her and to mend differences. Otherwise, await the end of her term of `Iddah, when the divorce becomes final, and let her go her own way in peace, without committing any harm or injustice against her.' `Ali bin Abu Talhah reported that Ibn `Abbas said, "When the man divorces his wife twice, let him fear Allah, regarding the third time. He should either keep her with him and treat her with kindness, or let her go her own way with kindness, without infringing upon any of her rights." Taking back the Mahr (Dowry)Allah said: وَلاَ يَحِلُّ لَكُمْ أَن تَأْخُذُواْ مِمَّآ ءَاتَيْتُمُوهُنَّ شَيْئًا(And it is not lawful for you (men) to take back (from your wives) any of (the dowry) what you gave them,) meaning, you are not allowed to bother or pressure your wives to end this situation by giving you back the Mahr and any gifts that you have given them (in return for divorce). Similarly, Allah said: وَلاَ تَعْضُلُوهُنَّ لِتَذْهَبُواْ بِبَعْضِ مَآ ءَاتَيْتُمُوهُنَّ إِلاَّ أَن يَأْتِينَ بِفَاحِشَةٍ مُّبَيِّنَةٍ(...and you should not treat them with harshness, that you may take away part of what you have given them, unless they commit open illegal sexual intercourse.) (4:19) However, if the wife willingly gives back anything with a good heart, then Allah said regarding this situation: فَإِن طِبْنَ لَكُمْ عَن شَىْءٍ مِّنْهُ نَفْساً فَكُلُوهُ هَنِيئاً مَّرِيئاً(...but if they, of their own good pleasure, remit any part of it to you, take it, and enjoy it without fear of any harm.) (4:4) Allowing Khul` and the Return of the Mahr in that CaseWhen the spouses have irreconcilable differences wherein the wife ignores the rights of the husband, dislikes him and becomes unable to live with him any longer, she is allowed to free herself (from married life) by giving him back what he had given her (in gifts and Mahr). There is no sin on her in this case nor on him if he accepts such offer. This is why Allah said: وَلاَ يَحِلُّ لَكُمْ أَن تَأْخُذُواْ مِمَّآ ءَاتَيْتُمُوهُنَّ شَيْئًا إِلاَّ أَن يَخَافَآ أَلاَّ يُقِيمَا حُدُودَ اللَّهِ فَإِنْ خِفْتُمْ أَلاَّ يُقِيمَا حُدُودَ اللَّهِ فَلاَ جُنَاحَ عَلَيْهِمَا فِيمَا افْتَدَتْ بِهِ(And it is not lawful for you (men) to take back (from your wives) any of what you gave them, except when both parties fear that they would be unable to keep the limits ordained by Allah (e.g., to deal with each other on a fair basis). Then if you fear that they would not be able to keep the limits ordained by Allah, then there is no sin on either of them if she gives back.) Sometimes, the woman has no valid reason and she still asks for her marriage to be ended. In this case, Ibn Jarir reported that Thawban said that Allah's Messenger said: «أَيُّمَا امْرَأَةٍ سَأَلَتْ زَوْجَهَا طَلَاقًا فِي غَيْرِ مَا بَأْسٍ، فَحَرَامٌ عَلَيْهَا رَائِحَةُ الْجَنَّـة»(Any woman who asks her husband for divorce without justification, then the scent of Paradise will be forbidden for her.) At-Tirmidhi recorded this Hadith and stated that it is Hasan. Ibn Jarir said that the Ayah (2:229) was revealed about Thabit bin Qays bin Shammas and his wife Habibah bint `Abdullah bin Ubayy bin Salul. In his Muwatta', Imam Malik reported that Habibah bint Sahl Al-Ansariyah was married to Thabit bin Qays bin Shammas and that Allah's Messenger once went to the Fajr (Dawn) prayer and found Habibah bint Sahl by his door in the dark. Allah's Messenger said, "Who is this" She said, "I am Habibah bint Sahl, O Messenger of Allah!" He said, "What is the matter" She said, "I and Thabit bin Qays", meaning, (she can no longer be with) her husband. When her husband Thabit bin Qays came, Allah's Messenger said to him: «هذِهِ حَبِيبَةُ بِنْتُ سَهْلٍ قَدْ ذَكَرَتْ مَا شَاءَ اللهُ أَنْ تَذْكُر»(This is Habibah bint Sahl, she said what Allah has permitted her to say.) Habibah also said, "O Messenger of Allah! I still have everything he gave me." Allah's Messenger said: «خُذْ مِنْهَا»(Take it from her.) So, he took it from her and she remained in her family's house." This was reported by Ahmad, Abu Dawud and An-Nasai. Al-Bukhari reported that Ibn `Abbas said that the wife of Thabit bin Qays bin Shammas came to the Prophet and said, "O Messenger of Allah! I do not criticize his religion or mannerism. But I hate committing Kufr in Islam (by ignoring his rights on her)." Allah's Messenger said: «أَتَرُدِّينَ عَلَيهِ حَدِيقَتَه»؟ (Will you give him back his garden) She said, "Yes." Allah's Messenger said: «اقْبَلِ الْحَدِيقَةَ وَطَلِّقْهَا تَطْلِيقَة»(Take back the garden and divorce her once. ) An-Nasa'i also recorded it. The `Iddah (Waiting Period) for the Khul"At-Tirmidhi reported that Rubayi` bint Mu`awwidh bin `Afra' got a Khul` during the time of Allah's Messenger and the Prophet ordered her to wait for one menstruation period for `Iddah. Transgressing the set limits of Allah is an InjusticeAllah said: تِلْكَ حُدُودُ اللَّهِ فَلاَ تَعْتَدُوهَا وَمَن يَتَعَدَّ حُدُودَ اللَّهِ فَأُوْلَـئِكَ هُمُ الظَّـلِمُونَ(These are the limits ordained by Allah, so do not transgress them. And whoever transgresses the limits ordained by Allah, then such are the wrongdoers.) This means that the laws that Allah has legislated are His set limits, so do not transgress them. An authentic Hadith states: «إِنَّ اللهَ حَدَّ حُدُودًا فَلَا تَعْتَدُوهَا، وفَرَضَ فَرَائِضَ فَلَا تُضَيِّعُوهَا، وحَرَّمَ مَحَارِمَ فَلَا تَنْتَهِكُوهَا، وَسَكَتَ عَنْ أَشْيَاءَ رَحْمَةً لَكُمْ مِنْ غَيْرِ نِسْيَانٍ فَلَا تَسْأَلُوا عَنْهَا»(Allah has set some limits, so do not transgress them; and commanded some commands, so do not ignore them; and made some things unlawful, so do not commit them. He has also left some matters (without rulings) as a mercy with you, not because He has forgotten them, so do not ask about them.) Pronouncing Three Divorces at the same Time is UnlawfulThe last Ayah we mentioned was used as evidence to prove that it is not allowed to pronounce three divorces at one time. What further proves this ruling is that Mahmud bin Labid has stated - as An-Nasa'i recorded - that Allah's Messenger was told about a man who pronounced three divorces on his wife at one time, so the Prophet stood up while angry and said: «أَيُلْعَبُ بِكِتَابِ اللهِ وَأَنَا بَيْنَ أَظْهُرِكُم»؟ (The Book of Allah is being made the subject of jest while I am still amongst you) A man then stood up and said, "Should I kill that man, O Messenger of Allah" The Wife cannot be taken back after the Third DivorceAllah said: فَإِن طَلَّقَهَا فَلاَ تَحِلُّ لَهُ مِن بَعْدُ حَتَّى تَنْكِحَ زَوْجًا غَيْرَهُ(And if he has divorced her (the third time), then she is not lawful for him thereafter until she has married another husband.) This Ayah indicates that if the man divorces his wife for the third time after he divorced her twice, then she will no longer be allowed for marriage to him. Allah said: حَتَّى تَنْكِحَ زَوْجًا غَيْرَهُ(...until she has married another husband.) meaning, until she legally marries another man. For instance, if she has sexual intercourse with any man, even her master (if she was a servant), she would still be ineligible for marriage for her ex-husband (who divorced her thrice), because whomever she had sexual relations with was not her legal husband. If she marries a man without consummating the marriage, she will not be eligible for her ex-husband. Muslim reported that `A'ishah said that Allah's Messenger was asked about a woman who marries a man who thereafter divorces her (thrice). She then marries another man and he divorces her before he has sexual relations with her, would she be allowed for her first husband Allah's Messenger said: «لَا، حَتَّى يَذُوقَ عُسَيْلَتَهَا»(No, until he enjoys her `Usaylah (sexual relation).) Al-Bukhari also reported this Hadith. Imam Ahmad recorded that `A'ishah said, "The wife of Rifa`ah Al-Qurazi came while I and Abu Bakr were with the Prophet and she said, `I was Rifa`ah's wife, but he divorced me and it was an irrevocable divorce. Then I married `Abdur-Rahman bin Az-Zubayr, but his sexual organ is minute like a string.' She then took a small string of her garment (to resemble how small his sexual organ was). Khalid bin Sa`id bin Al-`As, who was next to the door and was not yet allowed in, said, `O Abu Bakr! Why do you not forbid this (woman) from what she is revealing frankly before the Prophet' The Prophet merely smiled. Then, Allah's Messenger asked her: c «كَأَنَّكِ تُرِيدِينَ أَنْ تَرْجِعِي إِلى رِفَاعَةَ، لَا، حَتَّى تَذُوقِي عُسَيْلَتَهُ، وَيَذُوقَ عُسَيْلَتَك»(Do you want to remarry Rifa`ah You cannot unless you experience his `Usaylah and he experiences your `Usaylah (i.e., had a complete sexual relation with your present husband).)" Al-Bukhari, Muslim, and An-Nasa'i also recorded this Hadith. Muslim's wording is "Rifa`ah divorced his wife for the third and final time." The word `Usaylah mentioned in the Hadith means sexual intercourse. Imam Ahmad and An-Nasa'i reported that `A'ishah said that Allah's Messenger said: «أَلَا إِنَّ الْعُسَيْلَةَ الْجِمَاع»(`Usaylah is sexual intercourse.) The Curse on the Participants of Tahlil/HalalahThe reason for the woman (who was divorced thrice) to marry another man must be that the man desires her and has the intention of having an extended married life with her. These are the legal goals and aims behind marriage. If the reason behind the second marriage was to make the woman eligible for her ex-husband again, then this is the Tahlil that the Hadiths have cursed and criticized. In addition, when the reason behind this marriage (if it was Tahlil) is announced in the contract, it would make the contract invalid according to the majority of the scholars. Imam Ahmad reported that `Abdullah bin Mas`ud said, "Allah's Messenger cursed the one who does Tahlil, the one in whose favor it is done, those who eat Riba (usury) and those who feed it (pay the usury)." At-Tirmidhi and An-Nasa'i reported this Hadith and At-Tirmidhi said, "This Hadith is Hasan." He said, "This is what is acted upon according to people of knowledge among the Companions, among whom are `Umar, `Uthman and Ibn `Umar. It was also the saying of the scholars of Fiqh among the Tabi`in (second generation of Islam). And it has been reported from `Ali, Ibn Mas`ud and Ibn `Abbas". In his Mustadrak, Al-Hakim reported that Nafi` said: "A man came to Ibn `Umar and asked him about a man who divorced his wife three times. Then, his brother married her to make Tahlil for his brother, without the brother knowing this fact. He then asked, "Is she allowed for the first (husband)" He said, "No, unless it is a marriage that involves desire. We used to consider this an act of adultery during the time of Allah's Messenger ." Al-Hakim said, "This Hadith has a Sahih chain although they (Al-Bukhari and Muslim) did not record it."The wording of this Hadith indicates that the ruling came from the Prophet . Abu Bakr bin Abu Shaybah, Al-Jawzjani, Harb Al-Kirmani and Abu Bakr Al-Athram said that Qabisah bin Jabir said that `Umar said, "If the participants to Tahlil are brought to me, I will have them stoned." When does a Woman who was divorced Three Times become Eligible for Her First HusbandAllah said: فَإِن طَلَّقَهَا(And if he has divorced her) meaning, the second husband after he had complete sexual relations with her, فَلاَ جُنَاحَ عَلَيْهِمَآ أَن يَتَرَاجَعَآ(it is no sin on both of them that they reunite) meaning, the wife and her first husband, إِن ظَنَّآ أَن يُقِيمَا حُدُودَ اللَّهِ(provided they feel that they can keep the limits ordained by Allah.) meaning, they live together honorably. Mujahid said, "If they are convinced that the aim behind their marriage is honorable." Next, Allah said: وَتِلْكَ حُدُودُ اللَّهِ(These are the limits of Allah,) His commandments and legislation, يُبَيِّنُهَا(He makes plain) لِقَوْمٍ يَعْلَمُونَ(for the people who have knowledge.)

If a man divorces her again (a third time), she becomes unlawful for him (and he cannot remarry her) until she has married another man. Then if he divorces her there is no harm if the two unite again if they think they will keep within the bounds set by God and made clear for those who understand.

Then if he divorces her the third time, she will not be lawful to him until she has stayed with another husband; then if the other husband divorces her, it is no sin for these two to reunite if they consider that they can keep the limits of Allah established; these are the limits set by Allah which He explains for people of intellect.

If he divorces her finally, she shall not be lawful to him after that, until she marries another husband. If he divorces her, then it is no fault in them to return to each other, if they suppose that they will maintain God's bounds. Those are God's bounds; He makes them clear unto a people that have knowledge.

And if he divorces her [finally], she shall thereafter not be lawful unto him unless she first takes another man for husband; then, if the latter divorces her, there shall be no sin upon either of the two if they return to one another-provided that both of them think that they will be able to keep within the bounds set by God: for these are the bounds of God which He makes clear unto people of [innate] knowledge.

If he divorceth her, then she is not allowed unto him thereafter until she wed a husband other than he; then if he divorceth her, no blame is on the twain in that they return unto each other, if they imagine they will oh serve the bonds of Allah. And these are the bonds of Allah; He expoundeth them unto a people who know.

And if he has divorced her (the third time), then she is not lawful unto him thereafter until she has married another husband. Then, if the other husband divorces her, it is no sin on both of them that they reunite, provided they feel that they can keep the limits ordained by Allah. These are the limits of Allah, which He makes plain for the people who have knowledge.

If he divorces her, she shall not be lawful for him again until she has married another husband. If the latter divorces her, then there is no blame on them for reuniting, provided they think they can maintain God's limits. These are God’s limits; He makes them clear to people who know.

And if the husband divorces his wife (for the third time), she shall not remain his lawful wife after this (absolute) divorce, unless she marries another husband and the second husband divorces her. (In that case) there is no harm if they re-marry, provided that the woman and her first husband are convinced that they will be able to keep within the bounds fixed by Allah. And these are Allah's bounds, which He makes clear for the guidance of those who know (the consequences of transgression).

And if he has divorced her (the third time), then she is not lawful unto him thereafter until she has married another husband. Then, if the other husband divorces her, it is no sin on both of them that they reunite, provided they feel that they can keep the limits ordained by Allah. These are the limits of Allah, which He makes plain for the people who have knowledge.

And if he hath divorced her (the third time), then she is not lawful unto him thereafter until she hath wedded another husband. Then if he (the other husband) divorce her it is no sin for both of them that they come together again if they consider that they are able to observe the limits of Allah. These are the limits of Allah. He manifesteth them for people who have knowledge.

And if he divorces her, she will not be lawful for him thereafter until she marries a husband other than him, and if he divorces her, there is no sin upon them to remarry if they think that they can maintain Allah’s bounds. These are Allah’s bounds, which He clarifies for a people who have knowledge.

If he divorces her (for the third time), she shall not be lawful to him after that until she has wed (not for the purpose of remarrying her former husband) another spouse and then if he divorces her it shall be no offense for either of them to return to each other, if they think that they can keep within the Bounds of Allah. Those are the Bounds of Allah. He makes them plain to people who know.

And if he has divorced her [for the third time], then she is not lawful to him afterward until [after] she marries a husband other than him. And if the latter husband divorces her [or dies], there is no blame upon the woman and her former husband for returning to each other if they think that they can keep [within] the limits of Allah. These are the limits of Allah, which He makes clear to a people who know.

After a divorce for the third time, it is not lawful for the husband to resume marital relations with her or remarry her until she has been married and divorced by another husband. In that case, there is no sin for the former husband to marry her if they (both) think that they can abide by the law. These are the laws of God. He explains them for the people of knowledge.

So if he divorces her she shall not be lawful to him afterwards until she marries another husband; then if he divorces her there is no blame on them both if they return to each other (by marriage), if they think that they can keep within the limits of Allah, and these are the limits of Allah which He makes clear for a people who know.

Fain <u>t</u>allaqah<u>a</u> fal<u>a</u> ta<u>h</u>illu lahu min baAAdu <u>h</u>att<u>a</u> tanki<u>h</u>a zawjan ghayrahu fain <u>t</u>allaqah<u>a</u> fal<u>a</u> jun<u>ah</u>a AAalayhim<u>a</u> an yatar<u>a</u>jaAA<u>a</u> in <i><u>th</u></i>ann<u>a</u> an yuqeem<u>a</u> <u>h</u>udooda All<u>a</u>hi watilka <u>h</u>udoodu All<u>a</u>hi yubayyinuh<u>a</u> liqawmin yaAAlamoon<b>a</b>

And if man finally divorces his wife, he cannot remarry her until she has married another man. Then if the next husband divorces her, there will be no blame on either of them if the former husband and wife return to one another, provided they think that they can keep within the bounds set by God. These are the bounds prescribed by God, which He makes clear to men of understanding.

So if a husband divorces his wife (irrevocably), He cannot, after that, re-marry her until after she has married another husband and He has divorced her. In that case there is no blame on either of them if they re-unite, provided they feel that they can keep the limits ordained by Allah. Such are the limits ordained by Allah, which He makes plain to those who understand.

فَإِن طَلَّقَهَا فَلَا تَحِلُّ لَهُۥ مِنۢ بَعْدُ حَتَّىٰ تَنكِحَ زَوْجًا غَيْرَهُۥ فَإِن طَلَّقَهَا فَلَا جُنَاحَ عَلَيْهِمَآ أَن يَتَرَاجَعَآ إِن ظَنَّآ أَن يُقِيمَا حُدُودَ ٱللَّهِ وَتِلْكَ حُدُودُ ٱللَّهِ يُبَيِّنُهَا لِقَوْمٍ يَعْلَمُونَ

If the husband divorces her for the third time, he may not remarry her until she gets married to another man in a valid marriage that is genuine and not merely contracted to make her lawful for the original husband, and where sexual intercourse has taken place in this later marriage. Should the second husband divorce her or pass away, the woman and her first husband may return to one another with a new marriage contract and dowry, if they feel that they will fulfil the rights of each other set-out in the sacred law. These rules are made clear by Allah for people who know His laws and limits, as they are the ones who benefit from them.

If the husband divorces her for the third time, he may not remarry her until she gets married to another man in a valid marriage that is genuine and not merely contracted to make her lawful for the original husband, and where sexual intercourse has taken place in this later marriage. Should the second husband divorce her or pass away, the woman and her first husband may return to one another with a new marriage contract and dowry, if they feel that they will fulfil the rights of each other set-out in the sacred law. These rules are made clear by Allah for people who know His laws and limits, as they are the ones who benefit from them.

<p>After dealing with the above problem, the third talaq was mentioned in this manner فَإِن طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِن بَعْدُ حَتَّىٰ تَنكِحَ زَوْجًا غَيْرَ‌هُ that is, if that person goes on to pronounce the third talaq as well (something not liked by the Shari'ah), the transaction of nikah shall stand totally annulled. He has exhausted his choice to revoke his divorce and take his wife back. And since he transgressed the limits of Shari'ah by unnecessarily giving the third talaq, he must now have his punishment whereby it is not possible for them to remarry each other even if both of them agree to do so. Now, in order that they could remarry each other, the condition of such nikah is that the woman (after completing her period of ` iddah following talaq) should enter into marriage with another man, fulfill matrimonial obligations and live with this other husband. Thereafter, if by chance that other husband also divorces her (or dies), she could remarry the first husband after completing her ` iddah. The last sentence of the verse says:</p><p>فَإِن طَلَّقَهَا فَلَا جُنَاحَ عَلَيْهِمَا أَن يَتَرَ‌اجَعَا</p><p>Should he too divorce her, then there is no sin on them in their returning to each other.</p><p>Detailed injunctions regarding three divorces at a time</p><p>A close look at the style of the noble Qur'an makes it explicitly clear that the right method of pronouncing talaq stipulated by the Shari'ah is that one should, at the most, reach the limit of two talaqs and it is not appropriate to reach to the extent of a third talaq. After the use of words الطَّلَاقُ مَرَّ‌تَانِ in verse 229, the third talaq is identified in the words فَإِن طَلَّقَهَا (Then, if he divorces her) wherein the letter إِن (if) is note-worthy. Here the hint in question is visibly present. Otherwise, the third talaq could simply be expressed by saying الطَّلَاقُ ثُلث 'The divorces are three.' Now the text, to the exclusion of expressions to this effect, has an expression of its own which carries a clear hint that one should not reach the stage of the third talaq. This is why Imam Malik (رح) and several other jurists did not just permit the third talaq. They call it talaq al-bid'ah الطَّلَاقُ (the innovated talaq: divorce without the authority of the Qur'an and Sunnah). Some other jurists have ruled that three talaqs are permissible only on condition that these three talaqs be pronounced separately in three tuhrs (the state of post-menstrual purity). In the terminology used by these jurists this too has been termed as talaq al-sunnah. But none of them are proposing by this term that giving three talaqs in this manner is desirable, and is according to the Sunnah. In fact, this was given the name of talaq al-sunnah as opposed to talaq al-bid'ah for the simple reason that this form does not amount to bid'ah (an innovation in settled religious practice).</p><p>The gist of that which stands proved regarding the talaq count, on the authority of the guidance given by the Qur'an and Sunnah, and the practice of the Companions of the Holy Prophet ﷺ and their followers is this: When no option, except that of talaq is left, the best method of pronouncing talaq is to pronounce one talaq during the state of tuhr تُہر (purity) in which sexual intercourse has not taken place. Then, let this one talaq stay as such. As soon as the ` iddah finishes, the nikah relationship will automatically be finished with it. The Muslim Jurists have called it al-talaq al-ahsan الطَّلَاقُ الاحسان and the respected Companions of the Holy Prophet ﷺ have declared it as the best method of talaq.</p><p>Ibn Abi Shaybah has reported from Sayyidna Ibrahim al-Nakha` i that the noble sahabah ؓ favoured the method in which, after giving one talaq, nothing is done thereafter and the ` iddah of talaq -- three menstruation periods -- are allowed to expire so that the woman would become free.</p><p>From the words of the noble Qur'an mentioned earlier, the permission to pronounce upto two talaqs can also be deduced, but by the use of the word ,' (twice) it has been pointed out that two talaqs should not be given in one utterance and at one time but should be given separately in two tuhrs (states of purity). The use of مَرَّ‌تَانِ (Two talaqs are permissible) could also have helped prove the permission of two talaqs but the word مَرَّ‌تَانِ suggests that the two talaqs should be given at two separate occasions, that is in two separate tuhrs (states of purity).50 (Ruh al-Ma'ani)</p><p>50-The use of the adverb, 'twice' to stand for the Qur'anic word, 'marratan' in the accompanying translation is to cover this element of sequence and deferment for, lexically, 'twice' means -- on two occasions or two times.</p><p>In short, the limit of two talaqs stands proved from the words of the Qur'an. Therefore, by consensus of Imams and fuqaha' (Muslim Jurists), this talaq is included in Sunnah, that is, it is not a bid'ah (innovation). That the third talaq is undesirable is clearly indicated in the Qur'anic diction itself. That this is undesirable has not been questioned by anyone.</p><p>As to how detested and reprehensible the third talaq is stands proved by a hadith of the Holy Prophet ﷺ . Imam al-Nasa'i reports on the authority of Mahmud ibn Labid that:</p><p>آخبرَ رسول اللہ ﷺ عن رجل طلق امراتہ ثلاث تطلیقات جمیعاً فقامَ غضباناً ، ثم قال : ایلعب بکتاب اللہ و انا بین اظھرکم حتی قام رجل و قال : یا رسول اللہ ﷺ الا اقتلہ ؟</p><p>The noble Prophet ﷺ was told about a man who had divorced his wife by pronouncing three talaqs simultaneously. He rose in anger, then said: 'What is this game being played with Allah's Book while I am present amongst you?' In the meantime, a man stood up and said: Ya Rasulallah! should I not kill him? (Nasa'i, Kitab al-Talaq, vol.2, p. 98)51</p><p>51-Hafiz Ibn al-Qaiyyim has ruled that the isnad of this hadith is sahib according to the conditions prescribed by Muslim (Zad al-Ma'ad). ` Allamah al-Mardini, in his al-Jauhar al-Naqi, calls the sanad of this hadith -- sahih, Ibn Kathir terms the isnad as excellent and Ibn Hajar finds this 'narrated by the reliable'.</p><p>Based on this, Imam Malik and some other leading fugaha ' فقہاء (jurists) have ruled that the third talaq is absolutely impermissible and that it is talaq al-bid'ah (a divorce based on innovation in religious practice and not supported by the Qur'an and Sunnah). Other Imams, by saying that three talaqs given in three tuhrs (states of purity) are included under sunnah talaq, have though excluded it from the purview of talaq al-bid'ah, but there is no difference of opinion as to its being undesirable.</p><p>To summarize, it can be said that the three stages of talaq (divorce) established by the Shari'ah of Islam in the form of three talaqs, do never mean that crossing these three stages are necessary or better. Instead, the intent of the Shari'ah is that the very initial step towards divorce is a detestable and reprehensible act. If such a step has to be taken under dire compulsion, it is only proper that its lowest possible stage, that is, one (pronouncement of) talaq be considered sufficient, allowing ` iddah (the waiting period) to take its course. Once the ` iddah is over, this very one talaq will become sufficient to sever the husband-wife relationship and the woman shall become free to marry another person. This method of talaq is called ahsan, that is, the best. In this method there is wisdom, and an element of advantage as well, since the option of reconciliation will remain open for the parties concerned in the event only one talaq has been given in clear words to that effect. Only taking the talaq back before the expiry of ` iddah will be sufficient to sustain the nikah. And after the ` iddah has expired, the nikah will, no doubt, be broken and the woman set free, but there still will remain room for reconciliation between them, and should they reconcile and wish to remarry each other, the fresh nikah could be solemnized immediately.</p><p>But, should a person who does not stick with this method of ahsan talaq احسن طلاق and goes on to pronounce one more talaq in clear and unambiguous words during the period of ` iddah, he then, completes two stages of the severance of nikah, which was unnecessary, and certainly not approved by the Shari'ah. However, two stages stand completed anyway. But the position, inspite of the completion of these two stages, stays where it was, that is, the choice of raj’ ah (revocation) or return (to one's wife) during the period of ` iddah remains open and a fresh nikah could be made by the mutual agreement of the parties concerned after the expiry of the period of ` iddah. The only difference is that the husband has, by reaching the count of two talaqs, broken one more chain of his choices and arrived at the borderline from where the pronouncement of just one more talaq by him would end the matter for ever.</p><p>For one who has gone through these two stages of talaq, the instruction given later is: فَإِمْسَاكٌ بِمَعْرُ‌وفٍ أَوْ تَسْرِ‌يحٌ بِإِحْسَانٍ :'Then either to retain in the recognized manner or to release in fairness.' Here two injunctions have been communicated through the words</p><p>Firstly, revocation during ` iddah does not require fresh nikah; instead, only imsak إِمْسَاكٌ, that is, retaining one's wife by revoking the talaq is sufficient. If this was done, the marriage relationship will stand reinstated on the very basis of the previous nikah.</p><p>Secondly, through this, the husband was instructed to take steps to effect his raj’ ah (revocation) only if he intends to correct the situation and looks forward to living in peace and harmony; if not, he should pass this option so that the marriage relationship ends following the completion of ` iddah. The concern here is that raj’ ah (revocation) may not be done just to harass the woman without any intention of correcting the situation.</p><p>To match this, it was said: أَوْ تَسْرِ‌يحٌ بِإِحْسَانٍ. The word, Tasrih تَسْرِ‌يحٌ means to untie, to free, to release. Through this, it was pointed out that in order to sever relations, no additional talaq, or for that matter, no other action is necessary. That the ` iddah (waiting period) expires without revocation is, in itself, sufficient to end the marriage relationship.</p><p>Abu Dawud reports on the authority of Abu Razin al-Asadi that, following the revelation of this verse, a man asked the Holy Prophet ﷺ 'Allah Almighty has said: الطَّلَاقُ مَرَّ‌تَانِ (Divorce is twice). Why the third talaq was not mentioned here?' He said: 'The expression تَسْرِ‌يحٌ بِإِحْسَانٍ (To release in fairness) which follows immediately is the third talaq.' (Ruh al-Ma'ani). It means, according to the consensus of ` ulama', that the act of the total severance of marriage relationship which would come out of the third talaq, would be taken care of by this mode of action, that is, by not revoking the divorce during the period of ` iddah. Now, just as, by placing the restrictive condition of بِمَعْرُ‌وفٍ (in recognized manner) along with إِمْسَاكٌ (retaining), the instruction was given that the wife, if retained after the revocation of talaq pronouncement (raj’ a), should be retained in good grace. Very similarly, by placing the restrictive condition of بِإِحْسَانٍ (in fairness) along with تَسْرِ‌يحٌ (release), the instruction was given that talaq is the dissolution of transaction and gentlemen go through their transactions and contracts in good taste and manners and in the event dissolution of contract becomes necessary, that too, should not be done with anger or altercation, instead, that should be done with charity, kindness and grace, for instance, while saying goodbye to the divorced wife, let her depart with some presents, such as clothing and its likes. This is mentioned in the Qur'an:</p><p>وَمَتِّعُوهُنَّ عَلَى الْمُوسِعِ قَدَرُ‌هُ وَعَلَى الْمُقْتِرِ‌ قَدَرُ‌هُ</p><p>So, give them benefit -- the rich man according to his means and the poor one according to his means. (2:236)</p><p>And, if he, in spite of this, elects not to do so, rather, going a step farther, pronounces the third talaq as well, he now has reached a dead end where he has, quite unreasonably and unnecessarily, done away with all his options, ignoring in that process, graces allowed by the Shari'ah. The punishment he now deserves is that raj’ ah (revocation) will not be possible, and without the wife marrying someone else, the couple's being re-united in marriage will also be not possible.</p><p>Three divorces given unlawfully are effective</p><p>The immediate, rational and conventional answer to this question is that the nature of an act in being a crime and a sin does not stop it from taking effect anywhere. Killing unjustly is a crime and a sin. But one who is shot with a bullet, or struck with a sword, gets killed after all. His death does not wait to discover if the bullet was fired legally or illegally. Stealing is a crime and a sin by the consensus of all religions, but that which has been stolen as such leaves the possession of the owner anyway. Similarly, all sins and crimes are hemmed in by the same situation -- that their being sin and crime does not stop them from taking effect.</p><p>In accordance with the dictates of this principle, the false steps taken., such as, the ignoring of concessions given by the Shari'ah and shooting upto three talaqs unnecessarily, bypassing all choices of talaq one has, no doubt, became a cause of anger for the Holy Prophet ﷺ as stated in the previous report, and for this reason, this act was considered ` undesirable' by the consensus of the ummah, and 'impermissible' by some; but, if inspite of all this, someone has taken such a step, it should bring forth the same effect as would be that of a permissible talaq, that is, three talaqs become effective and not only the choice of raj’ ah (revocation) but also the very choice of fresh nikah stands negated.</p><p>And the decision of the Holy Prophet is a testimony that he, in spite of his showing anger against giving three divorces, enforced the three talaqs, several incidents relating to which appear in books of ahadith. The ` ulama' who have written regular books on this subject have collected these incidents therein. Recently, "Umdah al-Athath عمدہ الاثاث ', a book written on this subject by Maulana Abu al-Zahid Muhammad Sarfaraz has been published and is sufficient enough. Quoted here are only three ahadith.</p><p>The report by Mahmud ibn Labid mentioned earlier with reference to al-Nasa'i does record the expression of extreme anger by the Messenger of Allah ﷺ on the giving of three talaqs at one time, so much so, that some sahabah ؓ (Companions) thought that the person deserved being killed. But this is not reported anywhere that he ruled the man's talaq to be a revocable قابل للإلغاء talaq and let the man have his wife back.</p><p>On the contrary, the second report that follows clearly indicates that the Holy Prophet ﷺ has enforced the three simultaneous talaqs of Sayyidna ` Uwaymir in spite of displeasure. Very similarly, Qadi Abu Bakr ibn al-Arabi has, in relation to the previously quoted hadith of Mahmud ibn Labid, reported that the Holy Prophet ﷺ had enforced his three talaqs similar to the three talaqs of Sayyidna ` Uwaymir. His words are:</p><p>فلم یردہ النبی ﷺ بل امضاہ کما فی حدیث عویمر الجعلانی فی اللعان حیث امضیٰ طلاقہ الثلاث ولم یردہ</p><p>So, the Holy Prophet s did not reject it. He enforced it in-stead. As it appears in ` Uwaymir al ` Ajlani's hadith of li` an, the Holy Prophet s had enforced his three talaqs and had not rejected it.</p><p>The second hadith, that of Sayyidah A'ishah ؓ ، appears in Sahih al-Bukhari in the following words:</p><p>ان رجلاً طلق امراتہ ثلاثا فتزوجت فطلق فسٔل النبی ﷺ اتحل للاول قال یذوق عسیل تھا کما ذاقھا الاول</p><p>A man pronounced three talaqs on his wife. When the woman married elsewhere, the other husband also divorced her. The noble Prophet s was asked: 'Is this woman halal (lawful)?' He said: 'Not unless the other husband has had intimacy with her as was done by the first husband.'</p><p>The words of the the report indicate that the three talaqs were given at the same time. Commentaries on Hadith, such as Fath al-Bari, ` Umdah al-Qari, al-Qastalani, confirm this reading of the report, that is, three talaqs were given at the same time. And the hadith carries the decision thereupon, that the Holy Prophet ﷺ made these three talaqs effective and ruled that, unless there occurs marital intimacy with the second husband, she will not become lawful for the first husband, simply by having been divorced by the former.</p><p>The third report is that of Sayyidna ` Uwaymir al-` Ajlani ؓ ، who did his li'an) لعان : sworn allegation of adultery) against his wife in the presence of the Holy Prophet ﷺ ، and following that, he said:</p><p>فلما فرغا قال عویمر کذبت علیھا یا رسول اللہ ﷺ ان امسک تھا فطلقھا ثلاثا قبل ان یامرہ النبی ﷺ</p><p>So when they were through with li an لعان ، 'Uwaymir ؓ said: 'I shall be telling a lie if I retained her. Then, he gave her three talaqs before the Holy Prophet ﷺ could give his verdict. (Sahib al-Bukhari including Bath al-Bari Sahib Muslim page 289, volume-l)</p><p>And Abu Dharr ؓ has, on the authority of Sayyidnd Sahl ibn Sa'd ؓ ، reported this incident in the following words:</p><p>فانقذہ رسول اللہ ﷺ وکان ما صنع عند رسول اللہ ﷺ سنۃ قال سعد حضرت ھٰذا عند عند رسول اللہ ﷺ قبضت السنۃ بعد فی المتلاعنین ان یفرق بینھما ثم لا یجتمعان ابداً</p><p>Then the Holy Prophet ﷺ enforced it, and that which happened in the presence of the Holy Prophet became established as Sunnah. Sa'd says: 'On this occasion, I was present when this occurred before the Holy Prophet ﷺ . So, following that, the practice became common that they should be separated after which the two should never be united. (Abu Dawud)</p><p>In this hadith, it 1s proved with full clarity that the Holy Prophet ﷺ has enforced the three simultaneously pronounced talaqs of Sayyidna 'Uwaymir ؓ ruling these as three.</p><p>And in the previous report of Mahmud ibn Labid as well, as corroborated by the report of Abu Bakr ibn al-` Arabi, it is mentioned that three talaqs were enforced but, even if this was not so, at least this much is not reported anywhere that the Holy Prophet ﷺ ruled it to be one revocable divorce pronouncement, and allowed the husband to retain his wife.</p><p>To sum up, the three ahadith under reference prove that, despite the fact of three simultaneous talaqs which invited the extreme anger of the Holy Prophet ﷺ ، their consequence, in any case, was that all three talaqs were ruled effective.</p><p>The action taken by Sayyidna Faruq Al-A` zams</p><p>Now the above discussion proves this much that holding three talaqs as three was a decision of the Holy Prophet ﷺ himself However, at this point, an incident related to Sayyidna Faruq A` zam رضی اللہ تعالیٰ عنہ ، which has been reported in Sahih Muslim and :several other books of Hadith, raises a problem. The words are:</p><p>عن ابن عباس ؓ قال : کان الطلاق علی عھد رسول اللہ ﷺ و ابی بکر ؓ و سِنتین من خلافۃ عمر ؓ طلاق الثلث واحدۃ فقال عمر بن الخطاب : ان الناس قد استعجلوا فی امر کانت لھم فیہ اناۃ فلو امضیناہ علیھم۔ فأمڈاہ علیھم، (صحیح مسلم ج 1 ص 477)</p><p>It has been reported from Sayyidna ibn ` Abbas ؓ that during the times of the Holy Prophet ﷺ and during the first two years of the caliphate of Sayyidna ` Umar ؓ three talaqs were taken as one. So, Sayyidna ` Umar ؓ said: 'People are becoming haste-prone in a matter in which there was a room for deferment for them. Therefore, it would be appropriate if we enforce it on them.' Then he enforced it on them. (Sahih Muslim, page 477, volume 1)</p><p>This declaration of Sayyidna ` Umar al-Faruq ؓ was made publicly in the presence of Sahabah ؓ (Companions) and Tabi` in تابعین (their successors) --after consultation with Sahabah having expertise in Fiqh. Rejection or hesitation by any one of them has not been reported. Therefore, Imam Ibn ` Abd al-Barr al-Maliki (رح) has reported a consensus on this; the following words appear in al-Zurgani Sharh al-Mu'atta:</p><p>والجمھور علی وقوع الثلاث بل حکی ابن عبدالبرالاِجماع قأٌیلاً : ان خلافہ لا یلتفت الیہ۔</p><p>(زرقانی شرح مؤطا ج 3 ص 167)</p><p>The overwhelming majority of the scholars of Shari'ah is of the view that three simultaneous talaqs become effective. In fact, Ibn 'Abd al-Barr, while reporting ijma` اجمع (consensus) on this, has said: 'The contrary of this is not worth consideration.' (al-Zurgani: Shark al-Mu'atta: page 167, v.3)</p><p>قال شافعی (رح) ومالک وابو حنیفہ و احمد و جماھیر العلماء من السلف و الخلف رحمۃ اللہ علیہم اجمعین یقع الثلاث ۔ و قال طاؤس و بعض اھل الظاھر : لا یقع بذلک الا واحدۃ (شرح مسلم ج 1 ص 478)</p><p>Imam al-Shafi` i, Imam Malik, Imam Abu Hanifah, Imam Ahmad and a large number of earlier and later ` ulama' have said that three talaqs do become effective. And Taw'us and some Zahiri adherents have said what becomes effective with this is one talaq only. (Sharh Muslim, page 475, volume 1)</p><p>Imam al-Tahawi (رح) says in Sharh Ma` ani al-Athar:</p><p>فخاطب عمر ؓ بذلک الناس جمیعاً ، وفیھم اصحاب رسول ﷺ ۔ ؓ الذین قد علموا ما تقدم من ذلک فی زمن رسول ﷺ ، فلم ینکر علیہ منھم منکر و لم یدرعنہ دافع۔</p><p>(شرح معنی الاثار ج۔2 ص۔29)</p><p>So, Sayyidna ` Umar ؓ addressed people on this subject publicly, and present among those were Companions of the Holy Prophet ﷺ who knew about the method practiced prior to this during the time of the Holy Prophet ﷺ . But no one from among them challenged it and no one from among them rejected it.</p><p>In the event cited above, no doubt, the course of action for the Muslim community has been laid down with the consensus of Sahabah صحابہ ؓ and Tabi` in تابعین ، warning that giving three talaqs simultaneously is certainly a cause of the anger of the Holy Prophet ﷺ ، and therefore undesirable, but despite this, anyone who commits this mistake will end up finding that his wife has become unlawful for him, and thereafter, not to become lawful again, unless she goes through the process of marriage and divorce with another man.</p><p>Intellectually and theoretically, two questions arise here. First: As stated earlier with the support of several hadith reports, it stands proved that the Holy Prophet has himself enforced three talaqs on those who gave three talaqs simultaneously. They were not permitted by him to revoke the divorce pronouncements or enter into a fresh marriage contract. What would then be the meaning of what Sayyidna ` Abdullah ibn ` Abbas ؓ said in relation to this incident, that is, during the times of the Prophet ﷺ ، during the Siddiqi caliphate, and upto to two years during the Faruqi caliphate, three talaqs were taken as one when Sayyidna Faruq al-A` zam ؓ gave the ruling about three talaqs.</p><p>The second question is that if it is accepted that three talaqs were taken as one during the times of the Holy Prophet ﷺ and the Siddiqi caliphate, how it was that Sayyidna Faruq al-A` zam ؓ changed this decision? And even if, supposedly, a mistake was made by him, how did all the Sahabah ؓ present there accept it?</p><p>Both these questions have been answered variously by respected fuqaha' and muhaddithin محدثین The most clear and unburdened answer given is the one by Imam Nawawi (رح) which he has reported in Sharh Muslim calling it 'the most authentic (اصح) suggesting that this executive order of Sayyidna Faruq al-A` zam ؓ and the total agreement (اجمع) of the noble Sahabah upon it, should be related to a particular form of three talaqs in which someone might say three times: °You are divorced, you are divorced, you are divorced -- or he might say: 'I divorce you, I divorce you, I divorce you°.</p><p>This situation, meaning-wise, has two possibilities. (1) The pronouncer may have said these words with the intention of giving three ؓ . (2) The three repeated pronouncements were simply for the sake of emphasis without any intention of giving three talaqs, and it is obvious that the knowledge of intention can come only through the statement of the pronouncer. During the blessed times of the Holy Prophet ﷺ truth and honesty were common and dominant. If, after using such words, someone stated that he did not intend to give three talaqs, instead, the words were said repeatedly just for the sake of emphasis, the Holy Prophet ﷺ would then confirm his sworn statement and rule that this was only one talaq.</p><p>This is corroborated by the hadith of Sayyidna Rukana ؓ ، which says that he had divorced his wife with the word, 'albattah' البتہ . This word was spoken for three talaqs in common Arab usage but the sense of three was not clear in it. Sayyidna Rukana ؓ ، said: 'I never intended three talaqs with this word. In fact, I wanted to give one talaq'. The Holy Prophet ﷺ put him on oath to which he swore. Then, he ruled it to be only one talaq.</p><p>This hadith appears in al-Tirmidhi, Abu Dawud, Ibn Majah and al-Darimi with different chains of authorities and in different words. Some of the words also indicate that Sayyidna Rukana ؓ had given three talaqs to his wife. But, Abu Dawud has preferred the position that Sayyidna Rukana ؓ ، in reality, had given talaq by using the word 'albatah' البتہ (i). Since this word was used for three talaqs in common usage, some narrator has interpreted it as three talaqs.</p><p>In any case, this hadith proves, as generally agreed upon, that the Holy Prophet ruled Sayyidna Rukana's talaq to be one only when he declared on oath that he did not intend to give three talaqs. This too, indeed, proves that he had not pronounced the words of three talaqs explicitly and clearly, otherwise there would have remained no possibility of his having not intended three talaqs and consequently, there would have been no need to question him.</p><p>The incident clarifies that if the words of talaq had two possibilities about whether the husband had actually intended to give three talaqs or he had used the words of divorce thrice just for the sake of emphasis, and had actually intended to give one talaq only, the Holy Prophet ﷺ ruled only after a solemn declaration under oath, that it was one because those were the days of truth and honesty and the chance that someone would take a false oath was far too remote.</p><p>This practice continued during the caliphate of Sayyidna Siddiq al-Akbar ؓ and during the first two years of the caliphate of Sayyidna Faruq al-A` zam ؓ . It was during his time that Sayyidna Faruq al-A` zam ؓ realized that the standard of truth and honesty was on the decline now, and according to the prophecy made in hadith will further decline in the future. On the other hand, incidents became numerous wherein those who pronounced the words of divorce three times started declaring that their intention was that of one talaq only. It was then realized that should the practice of ruling (three talaqs as) one talaq following confirmation of the statement of intent by the pronouncer of talaq continue like this into the future, it will not be too far when people start misusing this concession given by the Shari'ah and go about lying that their intention was for one talaq just to take a wife back. All Sababah, finding the intelligence and far-sightedness of Sayyidna Faruq al-A` zam ؓ in the management, of religion (din دین ) as correct, agreed with him. These were blessed people who knew the thinking of the Holy Prophet ﷺ . They came to the conclusion that, should he be present in their particular time, surely he too, would not rule on the basis of the intention hidden in hearts and on the statement given by the person concerned. Therefore, the law he made for this purpose declared that whosoever repeats the word of talaq three times will find his very three talaqs ruled as effective. His contention -- that he had intended to give only one talaq -- would not be considered (in the courts) as valid.</p><p>In the foregoing incident related to Sayyidna Faruq al-A` zam ؓ ، the words of the report themselves confirm the subject under discussion. He said:</p><p>اِن النسان قد استعجلوا فی امر کانت لھم فیہ اناۃ فلو امضینا علیھم</p><p>People are becoming haste-prone in a matter in which there was a room for deferment for them. Therefore, it would be appropriate if we enforce it on them.</p><p>This explanation of the executive order of Sayyidna Faruq al-A` zam ؓ ، and the consensus of the noble Shari` ah on it, is confirmed by Hadith reports as well. It automatically supplies answers to the two questions referred to above.</p><p>The problem is resolved as we know that a particular talaq (divorce) given by the word 'three', or the repetition of the word talaq with the intention of 'three', were ruled as three after all -- even during the time of the Holy Prophet ﷺ . The ruling of 'one' concerns a talaq in which thalath or 'three' is not mentioned clearly or in which the act of giving three talaqs is not admitted and instead, it is claimed that the count of three was for emphasis only.</p><p>Then the other question -- when the Holy Prophet ﷺ had already ruled three divorce pronouncements to be one, why did Sayyidna ` Umar ؓ act otherwise and how did the noble Companion ؓ agree with it? -- is also eliminated because, in this particular situation, Sayyidna ` Umar ؓ has blocked the indiscriminate use of the leave given by the Holy Prophets ﷺ . God forbid, there is no trace of doubt here about any decision of the Holy Prophet ﷺ having been reversed.</p><p>Now that all doubts have been removed, let Allah be praised. The purpose here does not warrant going into comprehensive and exhaustive details on the subject of three talaqs. That appears in extensive details in Hadith commentaries and several ` ulama have explained it in detailed treatises. Here, this much is sufficient to understand the subject. And Allah is our supporter and helper.</p>

After dealing with the above problem, the third talaq was mentioned in this manner فَإِن طَلَّقَهَا فَلَا تَحِلُّ لَهُ مِن بَعْدُ حَتَّىٰ تَنكِحَ زَوْجًا غَيْرَ‌هُ that is, if that person goes on to pronounce the third talaq as well (something not liked by the Shari'ah), the transaction of nikah shall stand totally annulled. He has exhausted his choice to revoke his divorce and take his wife back. And since he transgressed the limits of Shari'ah by unnecessarily giving the third talaq, he must now have his punishment whereby it is not possible for them to remarry each other even if both of them agree to do so. Now, in order that they could remarry each other, the condition of such nikah is that the woman (after completing her period of ` iddah following talaq) should enter into marriage with another man, fulfill matrimonial obligations and live with this other husband. Thereafter, if by chance that other husband also divorces her (or dies), she could remarry the first husband after completing her ` iddah. The last sentence of the verse says:فَإِن طَلَّقَهَا فَلَا جُنَاحَ عَلَيْهِمَا أَن يَتَرَ‌اجَعَاShould he too divorce her, then there is no sin on them in their returning to each other.Detailed injunctions regarding three divorces at a timeA close look at the style of the noble Qur'an makes it explicitly clear that the right method of pronouncing talaq stipulated by the Shari'ah is that one should, at the most, reach the limit of two talaqs and it is not appropriate to reach to the extent of a third talaq. After the use of words الطَّلَاقُ مَرَّ‌تَانِ in verse 229, the third talaq is identified in the words فَإِن طَلَّقَهَا (Then, if he divorces her) wherein the letter إِن (if) is note-worthy. Here the hint in question is visibly present. Otherwise, the third talaq could simply be expressed by saying الطَّلَاقُ ثُلث 'The divorces are three.' Now the text, to the exclusion of expressions to this effect, has an expression of its own which carries a clear hint that one should not reach the stage of the third talaq. This is why Imam Malik (رح) and several other jurists did not just permit the third talaq. They call it talaq al-bid'ah الطَّلَاقُ (the innovated talaq: divorce without the authority of the Qur'an and Sunnah). Some other jurists have ruled that three talaqs are permissible only on condition that these three talaqs be pronounced separately in three tuhrs (the state of post-menstrual purity). In the terminology used by these jurists this too has been termed as talaq al-sunnah. But none of them are proposing by this term that giving three talaqs in this manner is desirable, and is according to the Sunnah. In fact, this was given the name of talaq al-sunnah as opposed to talaq al-bid'ah for the simple reason that this form does not amount to bid'ah (an innovation in settled religious practice).The gist of that which stands proved regarding the talaq count, on the authority of the guidance given by the Qur'an and Sunnah, and the practice of the Companions of the Holy Prophet ﷺ and their followers is this: When no option, except that of talaq is left, the best method of pronouncing talaq is to pronounce one talaq during the state of tuhr تُہر (purity) in which sexual intercourse has not taken place. Then, let this one talaq stay as such. As soon as the ` iddah finishes, the nikah relationship will automatically be finished with it. The Muslim Jurists have called it al-talaq al-ahsan الطَّلَاقُ الاحسان and the respected Companions of the Holy Prophet ﷺ have declared it as the best method of talaq.Ibn Abi Shaybah has reported from Sayyidna Ibrahim al-Nakha` i that the noble sahabah ؓ favoured the method in which, after giving one talaq, nothing is done thereafter and the ` iddah of talaq -- three menstruation periods -- are allowed to expire so that the woman would become free.From the words of the noble Qur'an mentioned earlier, the permission to pronounce upto two talaqs can also be deduced, but by the use of the word ,' (twice) it has been pointed out that two talaqs should not be given in one utterance and at one time but should be given separately in two tuhrs (states of purity). The use of مَرَّ‌تَانِ (Two talaqs are permissible) could also have helped prove the permission of two talaqs but the word مَرَّ‌تَانِ suggests that the two talaqs should be given at two separate occasions, that is in two separate tuhrs (states of purity).50 (Ruh al-Ma'ani)50-The use of the adverb, 'twice' to stand for the Qur'anic word, 'marratan' in the accompanying translation is to cover this element of sequence and deferment for, lexically, 'twice' means -- on two occasions or two times.In short, the limit of two talaqs stands proved from the words of the Qur'an. Therefore, by consensus of Imams and fuqaha' (Muslim Jurists), this talaq is included in Sunnah, that is, it is not a bid'ah (innovation). That the third talaq is undesirable is clearly indicated in the Qur'anic diction itself. That this is undesirable has not been questioned by anyone.As to how detested and reprehensible the third talaq is stands proved by a hadith of the Holy Prophet ﷺ . Imam al-Nasa'i reports on the authority of Mahmud ibn Labid that:آخبرَ رسول اللہ ﷺ عن رجل طلق امراتہ ثلاث تطلیقات جمیعاً فقامَ غضباناً ، ثم قال : ایلعب بکتاب اللہ و انا بین اظھرکم حتی قام رجل و قال : یا رسول اللہ ﷺ الا اقتلہ ؟The noble Prophet ﷺ was told about a man who had divorced his wife by pronouncing three talaqs simultaneously. He rose in anger, then said: 'What is this game being played with Allah's Book while I am present amongst you?' In the meantime, a man stood up and said: Ya Rasulallah! should I not kill him? (Nasa'i, Kitab al-Talaq, vol.2, p. 98)5151-Hafiz Ibn al-Qaiyyim has ruled that the isnad of this hadith is sahib according to the conditions prescribed by Muslim (Zad al-Ma'ad). ` Allamah al-Mardini, in his al-Jauhar al-Naqi, calls the sanad of this hadith -- sahih, Ibn Kathir terms the isnad as excellent and Ibn Hajar finds this 'narrated by the reliable'.Based on this, Imam Malik and some other leading fugaha ' فقہاء (jurists) have ruled that the third talaq is absolutely impermissible and that it is talaq al-bid'ah (a divorce based on innovation in religious practice and not supported by the Qur'an and Sunnah). Other Imams, by saying that three talaqs given in three tuhrs (states of purity) are included under sunnah talaq, have though excluded it from the purview of talaq al-bid'ah, but there is no difference of opinion as to its being undesirable.To summarize, it can be said that the three stages of talaq (divorce) established by the Shari'ah of Islam in the form of three talaqs, do never mean that crossing these three stages are necessary or better. Instead, the intent of the Shari'ah is that the very initial step towards divorce is a detestable and reprehensible act. If such a step has to be taken under dire compulsion, it is only proper that its lowest possible stage, that is, one (pronouncement of) talaq be considered sufficient, allowing ` iddah (the waiting period) to take its course. Once the ` iddah is over, this very one talaq will become sufficient to sever the husband-wife relationship and the woman shall become free to marry another person. This method of talaq is called ahsan, that is, the best. In this method there is wisdom, and an element of advantage as well, since the option of reconciliation will remain open for the parties concerned in the event only one talaq has been given in clear words to that effect. Only taking the talaq back before the expiry of ` iddah will be sufficient to sustain the nikah. And after the ` iddah has expired, the nikah will, no doubt, be broken and the woman set free, but there still will remain room for reconciliation between them, and should they reconcile and wish to remarry each other, the fresh nikah could be solemnized immediately.But, should a person who does not stick with this method of ahsan talaq احسن طلاق and goes on to pronounce one more talaq in clear and unambiguous words during the period of ` iddah, he then, completes two stages of the severance of nikah, which was unnecessary, and certainly not approved by the Shari'ah. However, two stages stand completed anyway. But the position, inspite of the completion of these two stages, stays where it was, that is, the choice of raj’ ah (revocation) or return (to one's wife) during the period of ` iddah remains open and a fresh nikah could be made by the mutual agreement of the parties concerned after the expiry of the period of ` iddah. The only difference is that the husband has, by reaching the count of two talaqs, broken one more chain of his choices and arrived at the borderline from where the pronouncement of just one more talaq by him would end the matter for ever.For one who has gone through these two stages of talaq, the instruction given later is: فَإِمْسَاكٌ بِمَعْرُ‌وفٍ أَوْ تَسْرِ‌يحٌ بِإِحْسَانٍ :'Then either to retain in the recognized manner or to release in fairness.' Here two injunctions have been communicated through the wordsFirstly, revocation during ` iddah does not require fresh nikah; instead, only imsak إِمْسَاكٌ, that is, retaining one's wife by revoking the talaq is sufficient. If this was done, the marriage relationship will stand reinstated on the very basis of the previous nikah.Secondly, through this, the husband was instructed to take steps to effect his raj’ ah (revocation) only if he intends to correct the situation and looks forward to living in peace and harmony; if not, he should pass this option so that the marriage relationship ends following the completion of ` iddah. The concern here is that raj’ ah (revocation) may not be done just to harass the woman without any intention of correcting the situation.To match this, it was said: أَوْ تَسْرِ‌يحٌ بِإِحْسَانٍ. The word, Tasrih تَسْرِ‌يحٌ means to untie, to free, to release. Through this, it was pointed out that in order to sever relations, no additional talaq, or for that matter, no other action is necessary. That the ` iddah (waiting period) expires without revocation is, in itself, sufficient to end the marriage relationship.Abu Dawud reports on the authority of Abu Razin al-Asadi that, following the revelation of this verse, a man asked the Holy Prophet ﷺ 'Allah Almighty has said: الطَّلَاقُ مَرَّ‌تَانِ (Divorce is twice). Why the third talaq was not mentioned here?' He said: 'The expression تَسْرِ‌يحٌ بِإِحْسَانٍ (To release in fairness) which follows immediately is the third talaq.' (Ruh al-Ma'ani). It means, according to the consensus of ` ulama', that the act of the total severance of marriage relationship which would come out of the third talaq, would be taken care of by this mode of action, that is, by not revoking the divorce during the period of ` iddah. Now, just as, by placing the restrictive condition of بِمَعْرُ‌وفٍ (in recognized manner) along with إِمْسَاكٌ (retaining), the instruction was given that the wife, if retained after the revocation of talaq pronouncement (raj’ a), should be retained in good grace. Very similarly, by placing the restrictive condition of بِإِحْسَانٍ (in fairness) along with تَسْرِ‌يحٌ (release), the instruction was given that talaq is the dissolution of transaction and gentlemen go through their transactions and contracts in good taste and manners and in the event dissolution of contract becomes necessary, that too, should not be done with anger or altercation, instead, that should be done with charity, kindness and grace, for instance, while saying goodbye to the divorced wife, let her depart with some presents, such as clothing and its likes. This is mentioned in the Qur'an:وَمَتِّعُوهُنَّ عَلَى الْمُوسِعِ قَدَرُ‌هُ وَعَلَى الْمُقْتِرِ‌ قَدَرُ‌هُSo, give them benefit -- the rich man according to his means and the poor one according to his means. (2:236)And, if he, in spite of this, elects not to do so, rather, going a step farther, pronounces the third talaq as well, he now has reached a dead end where he has, quite unreasonably and unnecessarily, done away with all his options, ignoring in that process, graces allowed by the Shari'ah. The punishment he now deserves is that raj’ ah (revocation) will not be possible, and without the wife marrying someone else, the couple's being re-united in marriage will also be not possible.Three divorces given unlawfully are effectiveThe immediate, rational and conventional answer to this question is that the nature of an act in being a crime and a sin does not stop it from taking effect anywhere. Killing unjustly is a crime and a sin. But one who is shot with a bullet, or struck with a sword, gets killed after all. His death does not wait to discover if the bullet was fired legally or illegally. Stealing is a crime and a sin by the consensus of all religions, but that which has been stolen as such leaves the possession of the owner anyway. Similarly, all sins and crimes are hemmed in by the same situation -- that their being sin and crime does not stop them from taking effect.In accordance with the dictates of this principle, the false steps taken., such as, the ignoring of concessions given by the Shari'ah and shooting upto three talaqs unnecessarily, bypassing all choices of talaq one has, no doubt, became a cause of anger for the Holy Prophet ﷺ as stated in the previous report, and for this reason, this act was considered ` undesirable' by the consensus of the ummah, and 'impermissible' by some; but, if inspite of all this, someone has taken such a step, it should bring forth the same effect as would be that of a permissible talaq, that is, three talaqs become effective and not only the choice of raj’ ah (revocation) but also the very choice of fresh nikah stands negated.And the decision of the Holy Prophet is a testimony that he, in spite of his showing anger against giving three divorces, enforced the three talaqs, several incidents relating to which appear in books of ahadith. The ` ulama' who have written regular books on this subject have collected these incidents therein. Recently, "Umdah al-Athath عمدہ الاثاث ', a book written on this subject by Maulana Abu al-Zahid Muhammad Sarfaraz has been published and is sufficient enough. Quoted here are only three ahadith.The report by Mahmud ibn Labid mentioned earlier with reference to al-Nasa'i does record the expression of extreme anger by the Messenger of Allah ﷺ on the giving of three talaqs at one time, so much so, that some sahabah ؓ (Companions) thought that the person deserved being killed. But this is not reported anywhere that he ruled the man's talaq to be a revocable قابل للإلغاء talaq and let the man have his wife back.On the contrary, the second report that follows clearly indicates that the Holy Prophet ﷺ has enforced the three simultaneous talaqs of Sayyidna ` Uwaymir in spite of displeasure. Very similarly, Qadi Abu Bakr ibn al-Arabi has, in relation to the previously quoted hadith of Mahmud ibn Labid, reported that the Holy Prophet ﷺ had enforced his three talaqs similar to the three talaqs of Sayyidna ` Uwaymir. His words are:فلم یردہ النبی ﷺ بل امضاہ کما فی حدیث عویمر الجعلانی فی اللعان حیث امضیٰ طلاقہ الثلاث ولم یردہSo, the Holy Prophet s did not reject it. He enforced it in-stead. As it appears in ` Uwaymir al ` Ajlani's hadith of li` an, the Holy Prophet s had enforced his three talaqs and had not rejected it.The second hadith, that of Sayyidah A'ishah ؓ ، appears in Sahih al-Bukhari in the following words:ان رجلاً طلق امراتہ ثلاثا فتزوجت فطلق فسٔل النبی ﷺ اتحل للاول قال یذوق عسیل تھا کما ذاقھا الاولA man pronounced three talaqs on his wife. When the woman married elsewhere, the other husband also divorced her. The noble Prophet s was asked: 'Is this woman halal (lawful)?' He said: 'Not unless the other husband has had intimacy with her as was done by the first husband.'The words of the the report indicate that the three talaqs were given at the same time. Commentaries on Hadith, such as Fath al-Bari, ` Umdah al-Qari, al-Qastalani, confirm this reading of the report, that is, three talaqs were given at the same time. And the hadith carries the decision thereupon, that the Holy Prophet ﷺ made these three talaqs effective and ruled that, unless there occurs marital intimacy with the second husband, she will not become lawful for the first husband, simply by having been divorced by the former.The third report is that of Sayyidna ` Uwaymir al-` Ajlani ؓ ، who did his li'an) لعان : sworn allegation of adultery) against his wife in the presence of the Holy Prophet ﷺ ، and following that, he said:فلما فرغا قال عویمر کذبت علیھا یا رسول اللہ ﷺ ان امسک تھا فطلقھا ثلاثا قبل ان یامرہ النبی ﷺSo when they were through with li an لعان ، 'Uwaymir ؓ said: 'I shall be telling a lie if I retained her. Then, he gave her three talaqs before the Holy Prophet ﷺ could give his verdict. (Sahib al-Bukhari including Bath al-Bari Sahib Muslim page 289, volume-l)And Abu Dharr ؓ has, on the authority of Sayyidnd Sahl ibn Sa'd ؓ ، reported this incident in the following words:فانقذہ رسول اللہ ﷺ وکان ما صنع عند رسول اللہ ﷺ سنۃ قال سعد حضرت ھٰذا عند عند رسول اللہ ﷺ قبضت السنۃ بعد فی المتلاعنین ان یفرق بینھما ثم لا یجتمعان ابداًThen the Holy Prophet ﷺ enforced it, and that which happened in the presence of the Holy Prophet became established as Sunnah. Sa'd says: 'On this occasion, I was present when this occurred before the Holy Prophet ﷺ . So, following that, the practice became common that they should be separated after which the two should never be united. (Abu Dawud)In this hadith, it 1s proved with full clarity that the Holy Prophet ﷺ has enforced the three simultaneously pronounced talaqs of Sayyidna 'Uwaymir ؓ ruling these as three.And in the previous report of Mahmud ibn Labid as well, as corroborated by the report of Abu Bakr ibn al-` Arabi, it is mentioned that three talaqs were enforced but, even if this was not so, at least this much is not reported anywhere that the Holy Prophet ﷺ ruled it to be one revocable divorce pronouncement, and allowed the husband to retain his wife.To sum up, the three ahadith under reference prove that, despite the fact of three simultaneous talaqs which invited the extreme anger of the Holy Prophet ﷺ ، their consequence, in any case, was that all three talaqs were ruled effective.The action taken by Sayyidna Faruq Al-A` zamsNow the above discussion proves this much that holding three talaqs as three was a decision of the Holy Prophet ﷺ himself However, at this point, an incident related to Sayyidna Faruq A` zam رضی اللہ تعالیٰ عنہ ، which has been reported in Sahih Muslim and :several other books of Hadith, raises a problem. The words are:عن ابن عباس ؓ قال : کان الطلاق علی عھد رسول اللہ ﷺ و ابی بکر ؓ و سِنتین من خلافۃ عمر ؓ طلاق الثلث واحدۃ فقال عمر بن الخطاب : ان الناس قد استعجلوا فی امر کانت لھم فیہ اناۃ فلو امضیناہ علیھم۔ فأمڈاہ علیھم، (صحیح مسلم ج 1 ص 477)It has been reported from Sayyidna ibn ` Abbas ؓ that during the times of the Holy Prophet ﷺ and during the first two years of the caliphate of Sayyidna ` Umar ؓ three talaqs were taken as one. So, Sayyidna ` Umar ؓ said: 'People are becoming haste-prone in a matter in which there was a room for deferment for them. Therefore, it would be appropriate if we enforce it on them.' Then he enforced it on them. (Sahih Muslim, page 477, volume 1)This declaration of Sayyidna ` Umar al-Faruq ؓ was made publicly in the presence of Sahabah ؓ (Companions) and Tabi` in تابعین (their successors) --after consultation with Sahabah having expertise in Fiqh. Rejection or hesitation by any one of them has not been reported. Therefore, Imam Ibn ` Abd al-Barr al-Maliki (رح) has reported a consensus on this; the following words appear in al-Zurgani Sharh al-Mu'atta:والجمھور علی وقوع الثلاث بل حکی ابن عبدالبرالاِجماع قأٌیلاً : ان خلافہ لا یلتفت الیہ۔(زرقانی شرح مؤطا ج 3 ص 167)The overwhelming majority of the scholars of Shari'ah is of the view that three simultaneous talaqs become effective. In fact, Ibn 'Abd al-Barr, while reporting ijma` اجمع (consensus) on this, has said: 'The contrary of this is not worth consideration.' (al-Zurgani: Shark al-Mu'atta: page 167, v.3)قال شافعی (رح) ومالک وابو حنیفہ و احمد و جماھیر العلماء من السلف و الخلف رحمۃ اللہ علیہم اجمعین یقع الثلاث ۔ و قال طاؤس و بعض اھل الظاھر : لا یقع بذلک الا واحدۃ (شرح مسلم ج 1 ص 478)Imam al-Shafi` i, Imam Malik, Imam Abu Hanifah, Imam Ahmad and a large number of earlier and later ` ulama' have said that three talaqs do become effective. And Taw'us and some Zahiri adherents have said what becomes effective with this is one talaq only. (Sharh Muslim, page 475, volume 1)Imam al-Tahawi (رح) says in Sharh Ma` ani al-Athar:فخاطب عمر ؓ بذلک الناس جمیعاً ، وفیھم اصحاب رسول ﷺ ۔ ؓ الذین قد علموا ما تقدم من ذلک فی زمن رسول ﷺ ، فلم ینکر علیہ منھم منکر و لم یدرعنہ دافع۔(شرح معنی الاثار ج۔2 ص۔29)So, Sayyidna ` Umar ؓ addressed people on this subject publicly, and present among those were Companions of the Holy Prophet ﷺ who knew about the method practiced prior to this during the time of the Holy Prophet ﷺ . But no one from among them challenged it and no one from among them rejected it.In the event cited above, no doubt, the course of action for the Muslim community has been laid down with the consensus of Sahabah صحابہ ؓ and Tabi` in تابعین ، warning that giving three talaqs simultaneously is certainly a cause of the anger of the Holy Prophet ﷺ ، and therefore undesirable, but despite this, anyone who commits this mistake will end up finding that his wife has become unlawful for him, and thereafter, not to become lawful again, unless she goes through the process of marriage and divorce with another man.Intellectually and theoretically, two questions arise here. First: As stated earlier with the support of several hadith reports, it stands proved that the Holy Prophet has himself enforced three talaqs on those who gave three talaqs simultaneously. They were not permitted by him to revoke the divorce pronouncements or enter into a fresh marriage contract. What would then be the meaning of what Sayyidna ` Abdullah ibn ` Abbas ؓ said in relation to this incident, that is, during the times of the Prophet ﷺ ، during the Siddiqi caliphate, and upto to two years during the Faruqi caliphate, three talaqs were taken as one when Sayyidna Faruq al-A` zam ؓ gave the ruling about three talaqs.The second question is that if it is accepted that three talaqs were taken as one during the times of the Holy Prophet ﷺ and the Siddiqi caliphate, how it was that Sayyidna Faruq al-A` zam ؓ changed this decision? And even if, supposedly, a mistake was made by him, how did all the Sahabah ؓ present there accept it?Both these questions have been answered variously by respected fuqaha' and muhaddithin محدثین The most clear and unburdened answer given is the one by Imam Nawawi (رح) which he has reported in Sharh Muslim calling it 'the most authentic (اصح) suggesting that this executive order of Sayyidna Faruq al-A` zam ؓ and the total agreement (اجمع) of the noble Sahabah upon it, should be related to a particular form of three talaqs in which someone might say three times: °You are divorced, you are divorced, you are divorced -- or he might say: 'I divorce you, I divorce you, I divorce you°.This situation, meaning-wise, has two possibilities. (1) The pronouncer may have said these words with the intention of giving three ؓ . (2) The three repeated pronouncements were simply for the sake of emphasis without any intention of giving three talaqs, and it is obvious that the knowledge of intention can come only through the statement of the pronouncer. During the blessed times of the Holy Prophet ﷺ truth and honesty were common and dominant. If, after using such words, someone stated that he did not intend to give three talaqs, instead, the words were said repeatedly just for the sake of emphasis, the Holy Prophet ﷺ would then confirm his sworn statement and rule that this was only one talaq.This is corroborated by the hadith of Sayyidna Rukana ؓ ، which says that he had divorced his wife with the word, 'albattah' البتہ . This word was spoken for three talaqs in common Arab usage but the sense of three was not clear in it. Sayyidna Rukana ؓ ، said: 'I never intended three talaqs with this word. In fact, I wanted to give one talaq'. The Holy Prophet ﷺ put him on oath to which he swore. Then, he ruled it to be only one talaq.This hadith appears in al-Tirmidhi, Abu Dawud, Ibn Majah and al-Darimi with different chains of authorities and in different words. Some of the words also indicate that Sayyidna Rukana ؓ had given three talaqs to his wife. But, Abu Dawud has preferred the position that Sayyidna Rukana ؓ ، in reality, had given talaq by using the word 'albatah' البتہ (i). Since this word was used for three talaqs in common usage, some narrator has interpreted it as three talaqs.In any case, this hadith proves, as generally agreed upon, that the Holy Prophet ruled Sayyidna Rukana's talaq to be one only when he declared on oath that he did not intend to give three talaqs. This too, indeed, proves that he had not pronounced the words of three talaqs explicitly and clearly, otherwise there would have remained no possibility of his having not intended three talaqs and consequently, there would have been no need to question him.The incident clarifies that if the words of talaq had two possibilities about whether the husband had actually intended to give three talaqs or he had used the words of divorce thrice just for the sake of emphasis, and had actually intended to give one talaq only, the Holy Prophet ﷺ ruled only after a solemn declaration under oath, that it was one because those were the days of truth and honesty and the chance that someone would take a false oath was far too remote.This practice continued during the caliphate of Sayyidna Siddiq al-Akbar ؓ and during the first two years of the caliphate of Sayyidna Faruq al-A` zam ؓ . It was during his time that Sayyidna Faruq al-A` zam ؓ realized that the standard of truth and honesty was on the decline now, and according to the prophecy made in hadith will further decline in the future. On the other hand, incidents became numerous wherein those who pronounced the words of divorce three times started declaring that their intention was that of one talaq only. It was then realized that should the practice of ruling (three talaqs as) one talaq following confirmation of the statement of intent by the pronouncer of talaq continue like this into the future, it will not be too far when people start misusing this concession given by the Shari'ah and go about lying that their intention was for one talaq just to take a wife back. All Sababah, finding the intelligence and far-sightedness of Sayyidna Faruq al-A` zam ؓ in the management, of religion (din دین ) as correct, agreed with him. These were blessed people who knew the thinking of the Holy Prophet ﷺ . They came to the conclusion that, should he be present in their particular time, surely he too, would not rule on the basis of the intention hidden in hearts and on the statement given by the person concerned. Therefore, the law he made for this purpose declared that whosoever repeats the word of talaq three times will find his very three talaqs ruled as effective. His contention -- that he had intended to give only one talaq -- would not be considered (in the courts) as valid.In the foregoing incident related to Sayyidna Faruq al-A` zam ؓ ، the words of the report themselves confirm the subject under discussion. He said:اِن النسان قد استعجلوا فی امر کانت لھم فیہ اناۃ فلو امضینا علیھمPeople are becoming haste-prone in a matter in which there was a room for deferment for them. Therefore, it would be appropriate if we enforce it on them.This explanation of the executive order of Sayyidna Faruq al-A` zam ؓ ، and the consensus of the noble Shari` ah on it, is confirmed by Hadith reports as well. It automatically supplies answers to the two questions referred to above.The problem is resolved as we know that a particular talaq (divorce) given by the word 'three', or the repetition of the word talaq with the intention of 'three', were ruled as three after all -- even during the time of the Holy Prophet ﷺ . The ruling of 'one' concerns a talaq in which thalath or 'three' is not mentioned clearly or in which the act of giving three talaqs is not admitted and instead, it is claimed that the count of three was for emphasis only.Then the other question -- when the Holy Prophet ﷺ had already ruled three divorce pronouncements to be one, why did Sayyidna ` Umar ؓ act otherwise and how did the noble Companion ؓ agree with it? -- is also eliminated because, in this particular situation, Sayyidna ` Umar ؓ has blocked the indiscriminate use of the leave given by the Holy Prophets ﷺ . God forbid, there is no trace of doubt here about any decision of the Holy Prophet ﷺ having been reversed.Now that all doubts have been removed, let Allah be praised. The purpose here does not warrant going into comprehensive and exhaustive details on the subject of three talaqs. That appears in extensive details in Hadith commentaries and several ` ulama have explained it in detailed treatises. Here, this much is sufficient to understand the subject. And Allah is our supporter and helper.

When you have divorced your wives, and they have reached the end of the period of waiting, then keep them honourably (by revoking the divorce), or let them go with honour, and do not detain them with the intent of harassing lest you should transgress. He who does so will wrong himself. Do not mock the decrees of God, and remember the favours God has bestowed on you, and revealed to you the Book and the Law to warn you of the consequences of doing wrong. Have fear of God, and remember, God is cognisant of everything.

And when you have divorced women, and their term reaches its end, either retain them on good terms within this period or release them with kindness; and do not retain them in order to hurt them, hence transgressing the limits; and he who does so harms only himself; and do not make the signs of Allah the objects of ridicule; and remember Allah’s favour that is bestowed upon you and that He has sent down to you the Book and wisdom, for your guidance; keep fearing Allah and know well that Allah knows everything. (The traditions of the Holy Prophet – sunnah and hadith – are called wisdom.)

When you divorce women, and they have reached their term, then retain them honourably or set them free honourably; do not retain them by force, to transgress; whoever does that has wronged himself. Take not God's signs in mockery, and remember God's blessing upon you, and the Book and the Wisdom He has sent down on you, to admonish you. And fear God, and know that God has knowledge of everything.

And so, when you divorce women and they are about to reach the end of their waiting-term, then either retain them in a fair manner or let them go in a fair manner. But do not retain them against their will in order to hurt [them]: for he who does so sins indeed against himself. And do not take [these] messages of God in a frivolous spirit; and remember the blessings with which God has graced you, and all the revelation and the wisdom which He has bestowed on you from on high in order to admonish you thereby; and remain conscious of God, and know that God has full knowledge of everything.

And when ye have divorced your women, and they have attained their period, then either retain them reputably or let them off kindly; and retain them not to their hurt that ye may trespass; and whosoever doth this assuredly wrongeth his soul. And hold not Allah's commandments in mockery and remember Allah's favour upon you, and that he hath sent down unto you the Book and the wisdom wherewith He exhorted you; and fear Allah, and know that verily Allah is of everything the Knower

And when you have divorced women and they have fulfilled the term of their prescribed period, either take them back on reasonable basis or set them free on reasonable basis. But do not take them back to hurt them, and whoever does that, then he has wronged himself. And treat not the Verses (Laws) of Allah as a jest, but remember Allah's Favours on you (i.e. Islam), and that which He has sent down to you of the Book (i.e. the Quran) and Al-Hikmah (the Prophet's Sunnah - legal ways - Islamic jurisprudence, etc.) whereby He instructs you. And fear Allah, and know that Allah is All-Aware of everything.

When you divorce women, and they have reached their term, either retain them amicably, or release them amicably. But do not retain them to hurt them and commit aggression. Whoever does that has wronged himself. And do not take God’s revelations for a joke. And remember God's favor to you, and that He revealed to you the Scripture and Wisdom to teach you. And fear God, and know that God is aware of everything.

And when you have divorced your wives and they are about to complete their prescribed term, then either retain them gracefully or release them generously. It is transgression to retain them merely for harassment; and whoever' does that indeed wrongs his own self. Do not play with Allah's Commandments, and remember that Allah has blessed you with a great favour. He admonishes you to show due respect to the Book and the Wisdom He has sent to you. Fear Allah and know that He is fully aware of everything.

And when you have divorced women and they have fulfilled the term of their prescribed period, either take them back on a reasonable basis or set them free on a reasonable basis. But do not take them back to hurt them, and whoever does that, then he has wronged himself. And treat not the verses (Laws) of Allah in jest, but remember Allah's favors on you (i.e., Islam), and that which He has sent down to you of the Book (i.e., the Qur'an) and Al-Hikmah (the Prophet's Sunnah ـ legal ways ـ Islamic jurisprudence) whereby He instructs you. And fear Allah, and know that Allah is All-Aware of everything.

When ye have divorced women, and they have reached their term, then retain them in kindness or release them in kindness. Retain them not to their hurt so that ye transgress (the limits). He who doeth that hath wronged his soul. Make not the revelations of Allah a laughing-stock (by your behaviour), but remember Allah's grace upon you and that which He hath revealed unto you of the Scripture and of wisdom, whereby He doth exhort you. Observe your duty to Allah and know that Allah is Aware of all things.

When you divorce women and they complete their term [of waiting], then either retain them honourably or release them honourably, and do not retain them maliciously in order that you may transgress; and whoever does that certainly wrongs himself. Do not take the signs of Allah in derision, and remember Allah’s blessing upon you, and what He has sent down to you of the Book and wisdom, to advise you therewith. Be wary of Allah and know that Allah has knowledge of all things.

When you have divorced women and they have reached the end of their waiting period, either keep them in kindness or let them go with kindness. But you shall not keep them, being harmful, in order to transgress. Whoever does this wrongs himself. Do not take the verses of Allah in mockery. Remember the favor of Allah upon you, and what He sent down to you from the Book and Wisdom to exhort you. Fear Allah and know that He has knowledge of everything.

And when you divorce women and they have [nearly] fulfilled their term, either retain them according to acceptable terms or release them according to acceptable terms, and do not keep them, intending harm, to transgress [against them]. And whoever does that has certainly wronged himself. And do not take the verses of Allah in jest. And remember the favor of Allah upon you and what has been revealed to you of the Book and wisdom by which He instructs you. And fear Allah and know that Allah is Knowing of all things.

When you divorce your wives and their waiting period has almost ended, you may resume marital relations with honor or leave them with kindness. Do not force them to live with you in suffering to satisfy your hostility. Whoever commits such transgressions, he has only harmed himself. Do not make jest of God's words. Remember the favors that God has done to you and the Book and wisdom He has revealed for your guidance. Have fear of God and know that God has knowledge of all things.

And when you divorce women and they reach their prescribed time, then either retain them in good fellowship or set them free with liberality, and do not retain them for injury, so that you exceed the limits, and whoever does this, he indeed is unjust to his own soul; and do not take Allah's communications for a mockery, and remember the favor of Allah upon you, and that which He has revealed to you of the Book and the Wisdom, admonishing you thereby; and be careful (of your duty to) Allah, and know that Allah is the Knower of all things.

Wai<u>tha</u> <u>t</u>allaqtumu a<b>l</b>nnis<u>a</u>a fabalaghna ajalahunna faamsikoohunna bimaAAroofin aw sarri<u>h</u>oohunna bimaAAroofin wal<u>a</u> tumsikoohunna <u>d</u>ir<u>a</u>ran litaAAtadoo waman yafAAal <u>tha</u>lika faqad <i><u>th</u></i>alama nafsahu wal<u>a</u> tattakhi<u>th</u>oo <u>a</u>y<u>a</u>ti All<u>a</u>hi huzuwan wa<b>o</b><u>th</u>kuroo niAAmata All<u>a</u>hi AAalaykum wam<u>a</u> anzala AAalaykum mina alkit<u>a</u>bi wa<b>a</b>l<u>h</u>ikmati yaAAi<i><u>th</u></i>ukum bihi wa<b>i</b>ttaqoo All<u>a</u>ha wa<b>i</b>AAlamoo anna All<u>a</u>ha bikulli shayin AAaleem<b>un</b>

Once you divorce women, and they have reached the end of their waiting period, then either retain them in all decency or part from them decently. Do not retain them in order to harm them or to wrong them. Whoever does this, wrongs his own soul. Do not make a mockery of God's revelations. Remember the favours God has bestowed upon you, and the Book and the wisdom He has revealed to exhort you. Fear God and know that God is aware of everything.

When ye divorce women, and they fulfil the term of their ('Iddat), either take them back on equitable terms or set them free on equitable terms; but do not take them back to injure them, (or) to take undue advantage; if any one does that; He wrongs his own soul. Do not treat Allah's Signs as a jest, but solemnly rehearse Allah's favours on you, and the fact that He sent down to you the Book and Wisdom, for your instruction. And fear Allah, and know that Allah is well acquainted with all things.

وَإِذَا طَلَّقْتُمُ ٱلنِّسَآءَ فَبَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ سَرِّحُوهُنَّ بِمَعْرُوفٍ وَلَا تُمْسِكُوهُنَّ ضِرَارًا لِّتَعْتَدُوا۟ وَمَن يَفْعَلْ ذَٰلِكَ فَقَدْ ظَلَمَ نَفْسَهُۥ وَلَا تَتَّخِذُوٓا۟ ءَايَٰتِ ٱللَّهِ هُزُوًا وَٱذْكُرُوا۟ نِعْمَتَ ٱللَّهِ عَلَيْكُمْ وَمَآ أَنزَلَ عَلَيْكُم مِّنَ ٱلْكِتَٰبِ وَٱلْحِكْمَةِ يَعِظُكُم بِهِۦ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ

When you divorce women and they approach the end of their waiting period, you have the right to take them back or to leave them in a good way until their waiting period is over. Do not take them back in order to oppress and harm them, as was the practice in the period before Islam. Whoever acts with the aim of causing harm to them has wronged himself by exposing himself to sin and punishment. Do not make Allah’s words the object of mockery and play. Remember Allah’s favours on you: most importantly, the revelation you have received in the form of the Qur’ān and Sunnah, through which He reminds you to encourage and warn you. Fear Allah by fulfilling His instructions and avoiding His prohibitions. Know that Allah knows everything and that nothing is hidden from Him. He will reward you for your actions.

When you divorce women and they approach the end of their waiting period, you have the right to take them back or to leave them in a good way until their waiting period is over. Do not take them back in order to oppress and harm them, as was the practice in the period before Islam. Whoever acts with the aim of causing harm to them has wronged himself by exposing himself to sin and punishment. Do not make Allah’s words the object of mockery and play. Remember Allah’s favours on you: most importantly, the revelation you have received in the form of the Qur’ān and Sunnah, through which He reminds you to encourage and warn you. Fear Allah by fulfilling His instructions and avoiding His prohibitions. Know that Allah knows everything and that nothing is hidden from Him. He will reward you for your actions.

<p>Commentary:</p><p>In the previous two verses, it will be recalled, important rules of the law of talaq (divorce) were given. Also delineated there was the just and moderate system of divorce in Islam. Now some other relevant injunctions and rulings have been mentioned in the verses under discussion (231 - 232).</p><p>Special instructions for revocation of divorce</p><p>or annulment of marriage</p><p>The first rule given in the first verse is: When women divorced revocably reach near the completion of their ` iddah (waiting period), the husband has two choices; either he may revoke his divorce and let her continue to be married to him or he may not revoke his divorce, discontinue the nikah relationship and release her totally.</p><p>But along with both these choices, the noble Qur'an places a restriction which requires that a wife, if retained, must be retained in accordance with a manner well-recognized and should it come to a parting of ways, even then, the parting should be in accordance with the rule as approved by the Shari'ah. Here, the word (in fairness), which appears separately at both the places, suggests that there are some conditions and rules governing the choice of retaining, similarly as there are, in the choice of releasing. When choice is made from either of the two options, it must be done in accordance with the method prescribed by the Shari` ah and not under the heat of spot anger or sentiments. Some of these rules of Islamic law appear in the Qur'an itself. Rest of the details have been given by the Holy Prophet ﷺ</p><p>For instance, should the thought of ugly consequences of separation after the incident of divorce produce a change of heart in favour of revoking it and keeping the marriage intact, then the Shari'ah has a method. It stipulates that the purpose in doing so should be to wash out past anger and displeasure and resolve to live anew in good family relationship with intention to give her the due rights. The purpose should not be to hold the woman in captivity or to harass and torture her. Therefore, the following words were said in the verse under reference: وَلَا تُمْسِكُوهُنَّ ضِرَ‌ارً‌ا لِّتَعْتَدُوا ، that is, 'do not retain them with intent to harm them unjustly'.</p><p>The other method of rajah (revocation) has been mentioned in</p><p>Surah Al-Talaq:</p><p>وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِّنكُمْ وَأَقِيمُوا الشَّهَادَةَ لِلَّـهِ</p><p>And let two trustworthy persons from amongst you be witnesses; then, let witness be given if needed, precisely for the sake of Allah, (without fear or favour). (65:2)</p><p>It means that anyone intending to take his wife back by raj'a راجع (revocation) should invite two trustworthy Muslims to act as witnesses. Out of the many advantages it has, one is the possible use of these witnesses in case there is a legal claim against raj’ a راجع filed by the woman.</p><p>Moreover, if the rule of having witnesses on raj’ a راجع is not observed there is a possibility that someone, out of selfishness or Satanic instigation, comes up with a claim, even after the ` iddah has expired, that he had already done his raj’ a راجع (revocation) before the expiry of ` iddah (waiting period).</p><p>In Order to eradicate these evils, the Holy Qur'an has directed that the act of revocation should have two trustworthy witnesses.</p><p>Looking at the other side of the matter, it is also possible that hearts remain heavy and anger does not go away even after the long span of ` iddah which has given them sufficient time for thinking. So, a termination of relationship may seem to be the choice, in which case the danger of hostile emotions flaring up is acute, which again may become contagious -- starting from two persons, it could envelope two families and could become, for both, a danger for both this world and the Hereafter. To offset this danger, it was briefly said: أَوْ سَرِّ‌حُوهُنَّ بِمَعْرُ‌وفٍ ‘Or release them in fairness,' that is, if you have to leave or free a wife and sever your relationship with her, that too, must be done in accordance with the recognised method. Some details of this method are given in the noble Qur'an itself; rest of the details stand proved through what the Holy Prophet ﷺ said and did.</p><p>For instance, in the preceding verse, it was said: وَلَا يَحِلُّ لَكُمْ أَن تَأْخُذُوا مِمَّا آتَيْتُمُوهُنَّ شَيْئًا that is, do not take back (without a valid ground admitted by the Islamic Law) that which you have already given to the woman as mahr (dower), in return for the divorce, or go about demanding some other compensation.</p><p>Then, in the following verse, it was said: وَلِلْمُطَلَّقَاتِ مَتَاعٌ بِالْمَعْرُ‌وفِ ۖ حَقًّا عَلَى الْمُتَّقِينَ ﴿241﴾, that is, 'for all divorced women, there is some benefit as recognized rightly due on those who fear Allah'. The explanation of: مَتَاعٌ mata` or compensatory benefit to be given to a divorced wife is that she should be given some present or cash or a set of clothing at the least. Thus the fulfillment of some rights of the divorced wife has been made mandatory for the divorcing husband while the fulfillment of some others has been assigned to him in the form of kind treatment and good conduct. This is a chaste lesson in high morals and social manners which points to the fact that, just as the marriage was a transaction and mutual contract, the divorce is the termination of a transaction. There is no reason why the termination of this transaction should be a hotbed of enmity and hostility. The final annulment of the transaction should also be done decently and compassionately, that is, following talaq, the divorced wife should be given some benefits.</p><p>The details of this 'benefit° are that he should allow her to stay in the family house during ` iddah, pay for her total sustenance, pay the full amount of mahr (dower) if still unpaid while intercourse has already occurred; and in case the incident of divorce has occurred before intercourse, then half of the dower should be paid in good cheer. All these are obligatory rights which have to be given to a divorced woman necessarily; however, it is not only desirable but excellent as well, if the divorced wife, on her parting day, goes with some cash or at the least, with a set of clothing as parting gift. Subhan Allah سبحان اللہ ، what a decent teaching it is -- all that customarily causes quarrels and fights and takes families to ruin has been so wisely transformed into everlasting goodwill and peace.</p><p>After all these injunctions, it was said: وَمَن يَفْعَلْ ذَٰلِكَ فَقَدْ ظَلَمَ نَفْسَهُ that is, anyone who acts against these divine commands will harm none but himself. It is obvious that Hereafter (the life to come) will be the place where every injustice and cruelty will be avenged in the sight of Allah and the oppressor is not going to move one step forward unless the oppressed is avenged.</p><p>If we ponder with discernment and hindsight, we shall discover that, if some oppressor gets away with his cruelty against the oppressed, the evil consequences of this act do disgrace him, more than often, right here in this world. He may or may not comprehend it, but fairly often, he is overtaken by misfortunes which make him taste at least some retribution of his oppression during his life of the mortal world. This is what Shaykh Sa'di, mercy be on him, said in a Persian couplet:</p><p>پیداشت ستمگر کہ جفا برما کرد</p><p>برگردنِ ---- بماند و برما بگزشت</p><p>The oppressor presumed that he had hit me. But his weapon boomeranged back into his neck while it sailed past me!</p><p>The noble Qur'an has an approach which is wise, and a style that is special, when it does not describe law in the manner penal laws of the world are described. It rather explains its injunctions in a sympathetic and persuasive manner, showing its wisdom and describing the series of losses man suffers while acting against it, which, if duly understood, will render one incapable of embarking on such crimes. So, behind every law there comes the reminder that man must fear Allah and that man should never forget his accountability in the Hereafter.</p><p>Do not make a marriage and divorce a plaything</p><p>The second rule presented in this verse is that the word of Allah should not be taken lightly as some amusement: وَلَا تَتَّخِذُوا آيَاتِ اللَّـهِ هُزُوًا ‘And do not take the verses of Allah in jest.' According to one explanation of the expression -- playing games with the verses of Allah or making a mockery of it -- means acting against Divine ordinances in matters of marriage and divorce. The second explanation reported from Sayyidna Abu al-Darda' ؓ is that some people during pre-Islam Arabia would give divorce or free a slave, then they would go back on their word and start saying that this was all in fun; talaq (divorce) or ` itaq (to free a slave) was not intended. Thereupon, this verse was revealed which gave the ruling that anyone going through divorce and marriage, even if it be playfully or jokingly, would find these enforced and the plea of 'having no intention' will not be accepted as valid.</p><p>The Holy Prophet ﷺ has said that there are three things in which acting seriously, or in jest, are both equal: One -- talaq (divorce); two - ` itaq (to free a slave); three -- nikah (marriage) (reported by Ibn Marduwayh from Ibn al-'Abbas and Ibn a1-Mundhir from ` Ubadah ibn al-Samit).</p><p>This hadith has been reported from Sayyidna Abu Hurayrah ؓ in the following words:</p><p>ثلاث جدھن جَد و ھزلھن جَد : النکاح و الطلاق والرجعۃ</p><p>It means that there are three things which take effect equally whether done seriously or jokingly. These are: The marriage, the divorce and the revocation of divorce. (Mazhari)</p><p>The Islamic law governing these three is: Should a man and a woman go through the process of offer and acceptance before witnesses, even if it be without any intention or just in jest, the marriage stands solemnized anyway. Similarly, if divorce is given in clear words, without any intention, or just in jest, divorce takes effect; or revocation, if done, becomes valid too. Similarly again, if a slave is playfully declared to be free, the slave becomes free. Jest or fun are not taken as valid excuses.</p><p>After stating this injunction, the noble Qur'an then educates man, in its unique style, how he should obey Allah Almighty and fear the consequences of the life to come (akhirah). It was said:</p><p>وَاذْكُرُ‌وا نِعْمَتَ اللَّـهِ عَلَيْكُمْ وَمَا أَنزَلَ عَلَيْكُم مِّنَ الْكِتَابِ وَالْحِكْمَةِ يَعِظُكُم بِهِ ۚ وَاتَّقُوا اللَّـهَ وَاعْلَمُوا أَنَّ اللَّـهَ بِكُلِّ شَيْءٍ عَلِيمٌ ﴿231﴾</p><p>That is, And remember the grace of Allah on you and what He has revealed to you of the Book and the wisdom giving you good counsel thereby. And fear Allah, and be sure that Allah is all-knowing in respect of everything'</p><p>It means: He knows the secrets hidden in your hearts, your intentions and your purposes. Therefore, when you have to release your wife from your marriage bond by giving divorce, you should do so with the intention of avoiding mutual disputes, loss of mutual rights and doing injustice, and not with the intention of releasing anger on your wife or disgracing or hurting her.</p><p>The basic rules of giving a divorce</p><p>The third rule identified in this verse is: Should a man be left with no other option but divorce, then the basic and true method in the view of Shari'ah and Sunnah is that he should give one revocable divorce in clear and unambiguous words so that the choice of taking the wife back remains open. Words that cause sudden severance of marriage relationship should not be spoken. This is known as al-talaq al-ba` in الطلاق الباین ، the divorce that cannot be revoked. In addition to this, reaching three talaqs must be avoided following which even fresh marriage between the couple becomes haram (unlawful). This point is indicated by the use of the universal and unqualified words in طَلَّقْتُمُ النِّسَاءَ (when you have divorced women), because the injunction contained in this verse covers only one or two revocable talaqs. It does not concern the irrevocable three talaqs; but the Holy Qur'an, by not mentioning any related qualification, has suggested that the real talaq (divorce) is none other than the revocable talaq as approved by the Shari'ah. Other forms are not devoid of repugnance or undesirability.</p>

Commentary:In the previous two verses, it will be recalled, important rules of the law of talaq (divorce) were given. Also delineated there was the just and moderate system of divorce in Islam. Now some other relevant injunctions and rulings have been mentioned in the verses under discussion (231 - 232).Special instructions for revocation of divorceor annulment of marriageThe first rule given in the first verse is: When women divorced revocably reach near the completion of their ` iddah (waiting period), the husband has two choices; either he may revoke his divorce and let her continue to be married to him or he may not revoke his divorce, discontinue the nikah relationship and release her totally.But along with both these choices, the noble Qur'an places a restriction which requires that a wife, if retained, must be retained in accordance with a manner well-recognized and should it come to a parting of ways, even then, the parting should be in accordance with the rule as approved by the Shari'ah. Here, the word (in fairness), which appears separately at both the places, suggests that there are some conditions and rules governing the choice of retaining, similarly as there are, in the choice of releasing. When choice is made from either of the two options, it must be done in accordance with the method prescribed by the Shari` ah and not under the heat of spot anger or sentiments. Some of these rules of Islamic law appear in the Qur'an itself. Rest of the details have been given by the Holy Prophet ﷺFor instance, should the thought of ugly consequences of separation after the incident of divorce produce a change of heart in favour of revoking it and keeping the marriage intact, then the Shari'ah has a method. It stipulates that the purpose in doing so should be to wash out past anger and displeasure and resolve to live anew in good family relationship with intention to give her the due rights. The purpose should not be to hold the woman in captivity or to harass and torture her. Therefore, the following words were said in the verse under reference: وَلَا تُمْسِكُوهُنَّ ضِرَ‌ارً‌ا لِّتَعْتَدُوا ، that is, 'do not retain them with intent to harm them unjustly'.The other method of rajah (revocation) has been mentioned inSurah Al-Talaq:وَأَشْهِدُوا ذَوَيْ عَدْلٍ مِّنكُمْ وَأَقِيمُوا الشَّهَادَةَ لِلَّـهِAnd let two trustworthy persons from amongst you be witnesses; then, let witness be given if needed, precisely for the sake of Allah, (without fear or favour). (65:2)It means that anyone intending to take his wife back by raj'a راجع (revocation) should invite two trustworthy Muslims to act as witnesses. Out of the many advantages it has, one is the possible use of these witnesses in case there is a legal claim against raj’ a راجع filed by the woman.Moreover, if the rule of having witnesses on raj’ a راجع is not observed there is a possibility that someone, out of selfishness or Satanic instigation, comes up with a claim, even after the ` iddah has expired, that he had already done his raj’ a راجع (revocation) before the expiry of ` iddah (waiting period).In Order to eradicate these evils, the Holy Qur'an has directed that the act of revocation should have two trustworthy witnesses.Looking at the other side of the matter, it is also possible that hearts remain heavy and anger does not go away even after the long span of ` iddah which has given them sufficient time for thinking. So, a termination of relationship may seem to be the choice, in which case the danger of hostile emotions flaring up is acute, which again may become contagious -- starting from two persons, it could envelope two families and could become, for both, a danger for both this world and the Hereafter. To offset this danger, it was briefly said: أَوْ سَرِّ‌حُوهُنَّ بِمَعْرُ‌وفٍ ‘Or release them in fairness,' that is, if you have to leave or free a wife and sever your relationship with her, that too, must be done in accordance with the recognised method. Some details of this method are given in the noble Qur'an itself; rest of the details stand proved through what the Holy Prophet ﷺ said and did.For instance, in the preceding verse, it was said: وَلَا يَحِلُّ لَكُمْ أَن تَأْخُذُوا مِمَّا آتَيْتُمُوهُنَّ شَيْئًا that is, do not take back (without a valid ground admitted by the Islamic Law) that which you have already given to the woman as mahr (dower), in return for the divorce, or go about demanding some other compensation.Then, in the following verse, it was said: وَلِلْمُطَلَّقَاتِ مَتَاعٌ بِالْمَعْرُ‌وفِ ۖ حَقًّا عَلَى الْمُتَّقِينَ ﴿241﴾, that is, 'for all divorced women, there is some benefit as recognized rightly due on those who fear Allah'. The explanation of: مَتَاعٌ mata` or compensatory benefit to be given to a divorced wife is that she should be given some present or cash or a set of clothing at the least. Thus the fulfillment of some rights of the divorced wife has been made mandatory for the divorcing husband while the fulfillment of some others has been assigned to him in the form of kind treatment and good conduct. This is a chaste lesson in high morals and social manners which points to the fact that, just as the marriage was a transaction and mutual contract, the divorce is the termination of a transaction. There is no reason why the termination of this transaction should be a hotbed of enmity and hostility. The final annulment of the transaction should also be done decently and compassionately, that is, following talaq, the divorced wife should be given some benefits.The details of this 'benefit° are that he should allow her to stay in the family house during ` iddah, pay for her total sustenance, pay the full amount of mahr (dower) if still unpaid while intercourse has already occurred; and in case the incident of divorce has occurred before intercourse, then half of the dower should be paid in good cheer. All these are obligatory rights which have to be given to a divorced woman necessarily; however, it is not only desirable but excellent as well, if the divorced wife, on her parting day, goes with some cash or at the least, with a set of clothing as parting gift. Subhan Allah سبحان اللہ ، what a decent teaching it is -- all that customarily causes quarrels and fights and takes families to ruin has been so wisely transformed into everlasting goodwill and peace.After all these injunctions, it was said: وَمَن يَفْعَلْ ذَٰلِكَ فَقَدْ ظَلَمَ نَفْسَهُ that is, anyone who acts against these divine commands will harm none but himself. It is obvious that Hereafter (the life to come) will be the place where every injustice and cruelty will be avenged in the sight of Allah and the oppressor is not going to move one step forward unless the oppressed is avenged.If we ponder with discernment and hindsight, we shall discover that, if some oppressor gets away with his cruelty against the oppressed, the evil consequences of this act do disgrace him, more than often, right here in this world. He may or may not comprehend it, but fairly often, he is overtaken by misfortunes which make him taste at least some retribution of his oppression during his life of the mortal world. This is what Shaykh Sa'di, mercy be on him, said in a Persian couplet:پیداشت ستمگر کہ جفا برما کردبرگردنِ ---- بماند و برما بگزشتThe oppressor presumed that he had hit me. But his weapon boomeranged back into his neck while it sailed past me!The noble Qur'an has an approach which is wise, and a style that is special, when it does not describe law in the manner penal laws of the world are described. It rather explains its injunctions in a sympathetic and persuasive manner, showing its wisdom and describing the series of losses man suffers while acting against it, which, if duly understood, will render one incapable of embarking on such crimes. So, behind every law there comes the reminder that man must fear Allah and that man should never forget his accountability in the Hereafter.Do not make a marriage and divorce a playthingThe second rule presented in this verse is that the word of Allah should not be taken lightly as some amusement: وَلَا تَتَّخِذُوا آيَاتِ اللَّـهِ هُزُوًا ‘And do not take the verses of Allah in jest.' According to one explanation of the expression -- playing games with the verses of Allah or making a mockery of it -- means acting against Divine ordinances in matters of marriage and divorce. The second explanation reported from Sayyidna Abu al-Darda' ؓ is that some people during pre-Islam Arabia would give divorce or free a slave, then they would go back on their word and start saying that this was all in fun; talaq (divorce) or ` itaq (to free a slave) was not intended. Thereupon, this verse was revealed which gave the ruling that anyone going through divorce and marriage, even if it be playfully or jokingly, would find these enforced and the plea of 'having no intention' will not be accepted as valid.The Holy Prophet ﷺ has said that there are three things in which acting seriously, or in jest, are both equal: One -- talaq (divorce); two - ` itaq (to free a slave); three -- nikah (marriage) (reported by Ibn Marduwayh from Ibn al-'Abbas and Ibn a1-Mundhir from ` Ubadah ibn al-Samit).This hadith has been reported from Sayyidna Abu Hurayrah ؓ in the following words:ثلاث جدھن جَد و ھزلھن جَد : النکاح و الطلاق والرجعۃIt means that there are three things which take effect equally whether done seriously or jokingly. These are: The marriage, the divorce and the revocation of divorce. (Mazhari)The Islamic law governing these three is: Should a man and a woman go through the process of offer and acceptance before witnesses, even if it be without any intention or just in jest, the marriage stands solemnized anyway. Similarly, if divorce is given in clear words, without any intention, or just in jest, divorce takes effect; or revocation, if done, becomes valid too. Similarly again, if a slave is playfully declared to be free, the slave becomes free. Jest or fun are not taken as valid excuses.After stating this injunction, the noble Qur'an then educates man, in its unique style, how he should obey Allah Almighty and fear the consequences of the life to come (akhirah). It was said:وَاذْكُرُ‌وا نِعْمَتَ اللَّـهِ عَلَيْكُمْ وَمَا أَنزَلَ عَلَيْكُم مِّنَ الْكِتَابِ وَالْحِكْمَةِ يَعِظُكُم بِهِ ۚ وَاتَّقُوا اللَّـهَ وَاعْلَمُوا أَنَّ اللَّـهَ بِكُلِّ شَيْءٍ عَلِيمٌ ﴿231﴾That is, And remember the grace of Allah on you and what He has revealed to you of the Book and the wisdom giving you good counsel thereby. And fear Allah, and be sure that Allah is all-knowing in respect of everything'It means: He knows the secrets hidden in your hearts, your intentions and your purposes. Therefore, when you have to release your wife from your marriage bond by giving divorce, you should do so with the intention of avoiding mutual disputes, loss of mutual rights and doing injustice, and not with the intention of releasing anger on your wife or disgracing or hurting her.The basic rules of giving a divorceThe third rule identified in this verse is: Should a man be left with no other option but divorce, then the basic and true method in the view of Shari'ah and Sunnah is that he should give one revocable divorce in clear and unambiguous words so that the choice of taking the wife back remains open. Words that cause sudden severance of marriage relationship should not be spoken. This is known as al-talaq al-ba` in الطلاق الباین ، the divorce that cannot be revoked. In addition to this, reaching three talaqs must be avoided following which even fresh marriage between the couple becomes haram (unlawful). This point is indicated by the use of the universal and unqualified words in طَلَّقْتُمُ النِّسَاءَ (when you have divorced women), because the injunction contained in this verse covers only one or two revocable talaqs. It does not concern the irrevocable three talaqs; but the Holy Qur'an, by not mentioning any related qualification, has suggested that the real talaq (divorce) is none other than the revocable talaq as approved by the Shari'ah. Other forms are not devoid of repugnance or undesirability.

<h2 class="title">Being Kind to the Divorced Wife</h2><p>This is a command from Allah to men that when one of them divorces his wife with a reversible divorce, he should treat her kindly. So when her term of `Iddah (waiting period) nears its end, he either takes her back in a way that is better, including having witnesses that he has taken her back, and he lives with her with kindness. Or, he should release her after her `Iddah finishes and then kindly asks her to depart from his house, without disputing, fighting with her or using foul words. Allah then said: </p><div class="text_uthmani arabic">وَلاَ تُمْسِكُوهُنَّ ضِرَارًا لِّتَعْتَدُواْ</div><p>(But do not take them back to hurt them,) </p><p>Ibn `Abbas, Mujahid, Masruq, Al-Hasan, Qatadah, Ad-Dahhak, Ar-Rabi` and Muqatil bin Hayyan said that a man used to divorce his wife, and when her `Iddah came near its end, he would take her back to harm her and to stop her from marrying someone else. He then divorced her and she would begin her `Iddah and when her `Iddah term neared its end, he would take her back again, so that the term of `Iddah would be prolonged for her. After that, Allah prohibited this practice. Allah has also threatened those who indulge in such practices, when He said; </p><div class="text_uthmani arabic">وَمَن يَفْعَلْ ذَلِكَ فَقَدْ ظَلَمَ نَفْسَهُ</div><p>(...and whoever does that, then he has wronged himself.) meaning, by defying Allah's commandments. Allah then said: </p><div class="text_uthmani arabic">وَلاَ تَتَّخِذُواْ آيَـتِ اللَّهِ هُزُوًا</div><p>(And treat not the verses (Laws) of Allah in a jest,) </p><p>Ibn Jarir said that Abu Musa (Al-Ash`ari) narrated that Allah's Messenger once became angry at the Ash`ari tribe. Abu Musa went to him and said, "O Messenger of Allah! Are you angry with the Ash`ariyyin" The Prophet said: </p><div class="text_uthmani arabic">«يَقُولُ أَحَدُكُمْ: قَدْ طَلَّقْتُ، قَدْ رَاجَعْتُ، لَيْسَ هَذَا طَلَاقُ الْمُسْلِمِينَ، طَلِّقُوا الْمَرْأَةَ فِي قُبُلِ عِدَّتِهَا»</div><p>(One of you says, `I divorced her' -then says- `I took her back!' This is not the appropriate way Muslims conduct divorce. Divorce the woman when she has fulfilled the term of the prescribed period.) </p><p>Masruq said that the Ayah refers to the man who harms his wife by divorcing her and then taking her back, so that the `Iddah term is prolonged for her. Al-Hasan, Qatadah, `Ata' Al-Khurasani, Ar-Rabi` and Muqatil bin Hayyan said, "He is the man who divorces his wife and says, `I was joking.' Or he frees a servant or gets married and says, `I was only joking.' Allah revealed: </p><div class="text_uthmani arabic">وَلاَ تَتَّخِذُواْ آيَـتِ اللَّهِ هُزُوًا</div><p>(And treat not the verses (Laws) of Allah in a jest,) </p><p>Then such men were made to bear the consequences of their actions. </p><p>Allah then said: </p><div class="text_uthmani arabic">وَاذْكُرُواْ نِعْمَتَ اللَّهِ عَلَيْكُمْ</div><p>(. ..but remember Allah's favors on you,) meaning, by His sending His Messenger with the right guidance and clear signs to you: </p><div class="text_uthmani arabic">وَمَآ أَنزَلَ عَلَيْكُم مِّنَ الْكِتَـبِ وَالْحِكْمَةِ</div><p>(...and that which He has sent down to you of the Book (i.e., the Qur'an) and Al-Hikmah) meaning the Sunnah, </p><div class="text_uthmani arabic">يَعِظُكُمْ بِهِ</div><p>(...whereby He instructs you.) meaning, commands you, forbids you and threatens you for transgressing His prohibitions. Allah said: </p><div class="text_uthmani arabic">وَاتَّقُواْ اللَّهَ</div><p>(And fear Allah) meaning, concerning what you perform and what you avoid, </p><div class="text_uthmani arabic">وَاعْلَمُواْ أَنَّ اللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ</div><p>(and know that Allah is All-Aware of everything.) none of your secret or public affairs ever escapes His knowledge, and He will treat you accordingly. </p>

Being Kind to the Divorced WifeThis is a command from Allah to men that when one of them divorces his wife with a reversible divorce, he should treat her kindly. So when her term of `Iddah (waiting period) nears its end, he either takes her back in a way that is better, including having witnesses that he has taken her back, and he lives with her with kindness. Or, he should release her after her `Iddah finishes and then kindly asks her to depart from his house, without disputing, fighting with her or using foul words. Allah then said: وَلاَ تُمْسِكُوهُنَّ ضِرَارًا لِّتَعْتَدُواْ(But do not take them back to hurt them,) Ibn `Abbas, Mujahid, Masruq, Al-Hasan, Qatadah, Ad-Dahhak, Ar-Rabi` and Muqatil bin Hayyan said that a man used to divorce his wife, and when her `Iddah came near its end, he would take her back to harm her and to stop her from marrying someone else. He then divorced her and she would begin her `Iddah and when her `Iddah term neared its end, he would take her back again, so that the term of `Iddah would be prolonged for her. After that, Allah prohibited this practice. Allah has also threatened those who indulge in such practices, when He said; وَمَن يَفْعَلْ ذَلِكَ فَقَدْ ظَلَمَ نَفْسَهُ(...and whoever does that, then he has wronged himself.) meaning, by defying Allah's commandments. Allah then said: وَلاَ تَتَّخِذُواْ آيَـتِ اللَّهِ هُزُوًا(And treat not the verses (Laws) of Allah in a jest,) Ibn Jarir said that Abu Musa (Al-Ash`ari) narrated that Allah's Messenger once became angry at the Ash`ari tribe. Abu Musa went to him and said, "O Messenger of Allah! Are you angry with the Ash`ariyyin" The Prophet said: «يَقُولُ أَحَدُكُمْ: قَدْ طَلَّقْتُ، قَدْ رَاجَعْتُ، لَيْسَ هَذَا طَلَاقُ الْمُسْلِمِينَ، طَلِّقُوا الْمَرْأَةَ فِي قُبُلِ عِدَّتِهَا»(One of you says, `I divorced her' -then says- `I took her back!' This is not the appropriate way Muslims conduct divorce. Divorce the woman when she has fulfilled the term of the prescribed period.) Masruq said that the Ayah refers to the man who harms his wife by divorcing her and then taking her back, so that the `Iddah term is prolonged for her. Al-Hasan, Qatadah, `Ata' Al-Khurasani, Ar-Rabi` and Muqatil bin Hayyan said, "He is the man who divorces his wife and says, `I was joking.' Or he frees a servant or gets married and says, `I was only joking.' Allah revealed: وَلاَ تَتَّخِذُواْ آيَـتِ اللَّهِ هُزُوًا(And treat not the verses (Laws) of Allah in a jest,) Then such men were made to bear the consequences of their actions. Allah then said: وَاذْكُرُواْ نِعْمَتَ اللَّهِ عَلَيْكُمْ(. ..but remember Allah's favors on you,) meaning, by His sending His Messenger with the right guidance and clear signs to you: وَمَآ أَنزَلَ عَلَيْكُم مِّنَ الْكِتَـبِ وَالْحِكْمَةِ(...and that which He has sent down to you of the Book (i.e., the Qur'an) and Al-Hikmah) meaning the Sunnah, يَعِظُكُمْ بِهِ(...whereby He instructs you.) meaning, commands you, forbids you and threatens you for transgressing His prohibitions. Allah said: وَاتَّقُواْ اللَّهَ(And fear Allah) meaning, concerning what you perform and what you avoid, وَاعْلَمُواْ أَنَّ اللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ(and know that Allah is All-Aware of everything.) none of your secret or public affairs ever escapes His knowledge, and He will treat you accordingly.

When you have divorced your wives and they have completed the fixed term (of waiting), do not stop them from marrying other men if it is agreed between them honourably. This warning is for those among you who believe in God and the Last Day. This is both proper and right for you, for God knows and you do not know.

And when you have divorced women and they complete their waiting period – then O guardians of such women, do not prevent them from marrying their husbands if they agree between themselves in accordance with Islamic law; this lesson is for those among People who Believe in Allah and the Last Day; this is purer for you, and cleaner; and Allah knows and you do not know.

When you divorce women, and they have reached their term, do not debar them from marrying their husbands, when they have agreed together honourably. That is an admonition for whoso of you believes in God and the Last Day; that is cleaner and purer for you; God knows, and you know not.

And when you divorce women, and they have come to the end of their waiting-term, hinder them not from marrying other men if they have agreed with each other in a fair manner. This is an admonition unto every one of you who believes in God and the Last Day; it is the most virtuous [way] for you, and the cleanest. And God knows, whereas you do not know.

And when ye have divorced women and they have attained their period; straiten them not so that they wed not their husbands when they have agreed between themselves reputably; hereby is exhorted he among you who believeth in Allah and the Last Day: this is cleanest for you and purest. Allah knoweth and ye know not.

And when you have divorced women and they have fulfilled the term of their prescribed period, do not prevent them from marrying their (former) husbands, if they mutually agree on reasonable basis. This (instruction) is an admonition for him among you who believes in Allah and the Last Day. That is more virtuous and purer for you. Allah knows and you know not.

When you divorce women, and they have reached their term, do not prevent them from marrying their husbands, provided they agree on fair terms. Thereby is advised whoever among you believes in God and the Last Day. That is better and more decent for you. God knows, and you do not know.

When you have divorced your wives absolutely and they have completed their prescribed term, then you should not prevent them from marrying their prospective husbands, if they mutually agree to marry each other in a lawful way. You are enjoined not to commit such an offence, if you sincerely believe in Allah and the Last Day. It is most decent and pure for you to desist from this; Allah knows and you do not know.

And when you have divorced women and they have fulfilled the term of their prescribed period, do not prevent them from marrying their (former) husbands, if they mutually agree on reasonable basis. This (instruction) is an admonition for him among you who believes in Allah and the Last Day. That is more virtuous and purer for you. Allah knows and you know not.

And when ye have divorced women and they reach their term, place not difficulties in the way of their marrying their husbands if it is agreed between them in kindness. This is an admonition for him among you who believeth in Allah and the Last Day. That is more virtuous for you, and cleaner. Allah knoweth; ye know not.

When you divorce women and they complete their term, do not hinder them from [re]marrying their husbands, when they honourably reach mutual consent. Herewith are advised those of you who believe in Allah and the Last Day. That will be more decent and purer for you, and Allah knows and you do not know.

When you divorce women, and they have reached their term, do not restrain them from marrying their (future) husbands, when they have agreed together with kindness. That is an exhortation for whosoever of you believes in Allah and the Last Day. That is cleaner and purer for you. Allah knows, and you do not know.

And when you divorce women and they have fulfilled their term, do not prevent them from remarrying their [former] husbands if they agree among themselves on an acceptable basis. That is instructed to whoever of you believes in Allah and the Last Day. That is better for you and purer, and Allah knows and you know not.

When the waiting period of the divorced women has ended, you (her relatives) must not prevent them from marrying their (previous) husbands again if they might reach an honorable agreement. This is an advice for those of you who believe in God and the Day of Judgment. It is the most beneficial and pure way of treating each other. God knows but you do not know.

And when you have divorced women and they have ended-- their term (of waiting), then do not prevent them from marrying their husbands when they agree among themselves in a lawful manner; with this is admonished he among you who believes in Allah and the last day, this is more profitable and purer for you; and Allah knows while you do not know.

Wai<u>tha</u> <u>t</u>allaqtumu a<b>l</b>nnis<u>a</u>a fabalaghna ajalahunna fal<u>a</u> taAA<u>d</u>uloohunna an yanki<u>h</u>na azw<u>a</u>jahunna i<u>tha</u> tar<u>ad</u>aw baynahum bi<b>a</b>lmaAAroofi <u>tha</u>lika yooAAa<i><u>th</u></i>u bihi man k<u>a</u>na minkum yuminu bi<b>A</b>ll<u>a</u>hi wa<b>a</b>lyawmi al<u>a</u>khiri <u>tha</u>likum azk<u>a</u> lakum waa<u>t</u>haru wa<b>A</b>ll<u>a</u>hu yaAAlamu waantum l<u>a</u> taAAlamoon<b>a</b>

When you divorce women and they reach the end of their waiting period, do not prevent them from marrying other men, if they have come to an honourable agreement. This is enjoined on every one of you who believes in God and the Last Day; it is more wholesome and purer for you. God knows, but you do not know.

When ye divorce women, and they fulfil the term of their ('Iddat), do not prevent them from marrying their (former) husbands, if they mutually agree on equitable terms. This instruction is for all amongst you, who believe in Allah and the Last Day. That is (the course Making for) most virtue and purity amongst you and Allah knows, and ye know not.

وَإِذَا طَلَّقْتُمُ ٱلنِّسَآءَ فَبَلَغْنَ أَجَلَهُنَّ فَلَا تَعْضُلُوهُنَّ أَن يَنكِحْنَ أَزْوَٰجَهُنَّ إِذَا تَرَٰضَوْا۟ بَيْنَهُم بِٱلْمَعْرُوفِ ذَٰلِكَ يُوعَظُ بِهِۦ مَن كَانَ مِنكُمْ يُؤْمِنُ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ ذَٰلِكُمْ أَزْكَىٰ لَكُمْ وَأَطْهَرُ وَٱللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ

When you divorce women less than three times and their waiting period ends, do not stop them from returning to their husbands with a new marriage contract if they wish to do so and they agree with their husbands. This law prohibiting them from being prevented is a piece of advice for that person who has faith in Allah and the Last Day. If you obey, this will bring greater good to you, and keep your honour and actions free of impurities. Allah knows the reality and outcome of matters, whereas you do not.

When you divorce women less than three times and their waiting period ends, do not stop them from returning to their husbands with a new marriage contract if they wish to do so and they agree with their husbands. This law prohibiting them from being prevented is a piece of advice for that person who has faith in Allah and the Last Day. If you obey, this will bring greater good to you, and keep your honour and actions free of impurities. Allah knows the reality and outcome of matters, whereas you do not.

<p>Rules of the remarriage of the divorced women</p><p>The second verse stops the unjust treatment meted out to divorced women, that is, they are discouraged to marry again. In some cases the first husband generally opposes the idea of his divorced wife marrying someone else and considers this to be a violation of his honour. In some families, even guardians of the divorced woman stop her from marrying a second time -- some of them often do that out of greed hoping to let her marry only when there is some financial gain for them. There are times when the divorced woman agrees to remarry her former husband but the guardians and relatives develop a sort of hostility towards him after the incident of divorce. As such, they oppose their remarriage even after both of them agree to it. Stopping free women, without any valid reason admitted by Islamic law, from marrying at their choice, is a grave injustice whether it comes from the former husband or from the guardians of the woman. This injustice has been prevented through this verse.</p><p>This verse was revealed in the background of an incident of this nature. It appears in Sahih al-Bukhari that Sayyidna Ma'qil ibn Yasar</p><p>رضی اللہ تعالیٰ عنہ had given his sister in marriage to someone. He divorced her and the period of ` iddah expired as well. Following that, this man was sorry for what he did and wished to remarry her. His wife, that is, the sister of Ma'qil ibn Yasar ؓ also agreed to it. When this man talked to Ma'qil about it, he said, of course, in anger against the man's act of divorce: 'I did you an honour. I gave you the hand of my sister and you did this to me. You divorced her. Now you have come again to me so that I can let you marry her once again. By Allah, she will not go back in your nikah now.'</p><p>There was another incident concerning a cousin of Sayyidna Jabir</p><p>ibn ` Abdullah ؓ similar to the one above. Thereupon, this verse was revealed in which the approach of Ma'qil and Jabir ؓ was declared to be undesirable and impermissible.</p><p>The noble Sahabah (Companions) were true lovers of Allah Almighty and His Messenger g . Such was the beneficence of the verse that Ma'qil ibn Yasar's anger cooled down as he heard it. He himself went to his former brother-in-law and gave his sister in his marriage once again and then gave kaffarah کَفَّارہ (expiation) for his oath. Similarly, Jabir also carried out the instruction.</p><p>Keeping in view the form of address used here, this verse includes husbands who have given a divorce as well as the guardians of the women. Both have been commanded: فَلَا تَعْضُلُوهُنَّ أَن يَنكِحْنَ أَزْوَاجَهُنَّ إِذَا تَرَ‌اضَوْا بَيْنَهُم بِالْمَعْرُ‌وفِ is, 'do not prevent them from marrying their husbands when they mutually agree with fairness.' They may even be their previous husbands who had divorced them or they may be others. But a condition has been imposed here which is: بِالْمَعْرُ‌وفِ تَرَ‌اضَوْا بَيْنَهُم ، that is, 'when they mutually agree with fairness.' It means: When a man and woman agree to marry in accordance with the rules set by the Shari'ah, then, do not stop them from getting married. Here it was hinted that the absence of an agreement between the two, or compulsion from any quarter, is a valid reason for people around to stop them. Or, it may be that there is mutual agreement of the couple but it is not in accordance with the method prescribed by the Shari'ah. For instance, the couple may agree to live together without marrying; or may, in be-tween them, enter into a new nikah illegitimately after three talaqs. Still more, should there be an intention to marry another husband during the period of ` iddah, every Muslim, especially those closely related to the man and woman concerned, have a right to stop them from doing so. In fact, it is wajib or obligatory to stop them within the limits of one's ability.</p><p>Similarly, if a girl wishes to marry outside her kaf (کفو : equal, like) without the permission of her guardians, or wishes to enter into nikah (marriage) on a dower which is less than her mahr al-mithl (a dower approximately similar to the one customary in her family) then this affects the family. Since she has no right to do this, her consent is also not in accordance with the method prescribed by the SharT'ah. In this situation, the guardians of the girl have a right to stop her from this marriage. However, the words :'When they mutually agree' do point out that a sane and pubert girl cannot be given in marriage without her consent or permission.</p><p>Towards the end of verse 232 there are three sentences appearing one after the other. The first one is. يُوعَظُ بِهِ مَن كَانَ مِنكُمْ يُؤْمِنُ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ‌: It means: 'These injunctions are for those who believe in Allah and the Last Day.' Here it was hinted that the necessary outcome of believing in Allah and the Last Day, (the Day of Judgment) is that man should observe, practice and be bound by these Divine injunctions in toto. Those who fall short in following these injunctions should realize that their ` Iman ایمان or belief is in disarray.</p><p>In the second sentence, it was said: ذَٰلِكُمْ أَزْكَىٰ لَكُمْ وَأَطْهَرُ‌, that is, 'adherence to these injunctions is for you a modality of purity and cleanliness.' It has been suggested here that the result of acting contrary to these injunctions is defilement with the pollution of sin, and involvement in discord and strife; for instance, if sane, pubert and young girls were categorically prevented from marriage, it would, on one hand, be an act of cruelty to them and a denial of their rights and on the other, this would put their modesty and chastity in danger. Thirdly, if God forbid, they get involved in sin, the resulting curse will also fall on those who prevented them from marrying. And it is quite possible that, much before the curse of the life to come (the akhirah), the misfortune of these helpless women may drive men to the outside limits of wars and murders, as is not uncommon even now. If that happens, much before the curse of the akhirah, their deeds will become a curse for them right here in this world. And if they were not, categorically at least, prevented from marriage, but were forced to enter into marriage with a person not of their choice and liking, that too will result in perpetual hostility, discord and strife, or talaq (divorce) and khul' خلع Divorce at the instance of wife against compensation). Its unpleasant effects are obvious. It was, therefore, said that in not preventing them from marrying the husbands of their choice there is for you easy access to purity and cleanliness.</p><p>In the third sentence it was said: وَاللَّـهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ , that is, 'and Allah knows (that which is good for you) and you do not know'. The purpose of this statement is that people who prevent divorced women from marrying see some benefits coming to them according to their conjecture, for instance, the notion of retaining honour and prestige or the hope of extracting some money on the pretext of their marriage. In order to remove this Satanic deception and unjust expediency, it was said: Allah Almighty knows very well what is suitable or beneficial for you -- so, when injunctions are given, these considerations are already taken care of. Since you do not know the reality of things and the end of affairs, you go ahead with your imperfect thoughts and faulty opinions, taking such things to be suitable or beneficial at times, while in them there is nothing but ruin and destruction for you. The assumed honour and prestige that you uphold will be rolling in dust if divorced women were to go out of control. And when you think of illegitimate monetary gains, it is likely that these may get you involved in intrigues and conflicts which may become dangerous not only for your money but also for your life.</p><p>The Qur'aniic strategy about the enforcement of a law</p><p>At this point here, the Holy Qur'an presents a law to the effect that preventing divorced women from marrying as they choose is prohibited. Now, in order that acting in accordance with this law becomes easy, and that a climate of acceptance is generated in the public mind, these three sentences have followed after the initial declaration of the law. In the first sentence man is induced to be ready for action in accordance with this law by warning him against the accountability of the Day of Judgment and the subsequent punishment of crimes. In the second sentence, man is persuaded to abide by the law by telling him about evils caused by acting against it and many a harm that such contravention may bring to humanity. In the third sentence it was said that your own betterment lies in abiding by the law given by Allah Almighty. If, in acting against it, you have some expedient gain in mind, that then, is an outcome of your short-sightedness and insensitivity to consequences.</p><p>This manner and style of the Holy Qur'an does not end here; in fact, it runs throughout all injunctions. When a law is identified, along with it comes the warning that Allah is Almighty and that there is accountability and punishment in the Hereafter. With the beginning and the end of each law there are affixes and suffixes like اتَّقُوا اللَّـهَ (Fearllah) and إِنَّ اللَّـهَ خَبِيرٌ‌ بِمَا تَعْمَلُونَ (Allah is All-Aware of what you do) and بِمَا تَعْمَلُونَ بَصِي (Allah is watchful of what you do). The Qur'an is. For the whole world, and for the generations to come till the Day of Doom (Qiyamah), a complete code of life, and a law covering all aspects of living. Of course, it does describe restrictive ordinances and legal punishments, but the manner in which these are handled is unique, not to be found in the law books of the whole world. The diction it has is more sympathetic than authoritarian. In the description of each law, there is an objective approach that no man should, by disobeying it, become deserving of punishment. This is not something like the governments of the contemporary world which make a law, publish it and then anyone who acts against it is left out to go through his punishment.</p><p>Moreover, a rather long-term benefit that comes out of this method of Qur'an and its special style, is that man, once he has sensed it, does not start abiding by the law simply because he knows that acting against it would bring some sort of punishment in the mortal world; much contrary to this, he starts worrying about the displeasure of Allah Almighty and the punishment that would come in the Hereafter (akhirah) and this very concern of his renders his outside and inside, his open and his secret, all even -- one and indivisible. He cannot act against the law even at a place where there are no chances at all of his being policed, openly or secretly, because he believes that Allah Almighty, great is His Majesty, is present everywhere, watching and knowing everything down to the minutest particle. This is the reason why every Muslim abided by the law considering it to be an ideal of his life as a result of the principles of clean social living taught by the Qur'an.</p><p>Aside from identifying limits and restrictions of law, the distinction of a Qur'anic system of government is that by using the tools of persuasion and warning, it raises the standards of human morals and character to heights where legal limits and restrictions become second nature to him, before which he makes his personal desires and preferences take the back seat. A hard look into the history and governments of nations and the roster of crimes and punishments they offer would show that law alone has never reformed any nation or individual. The police and the army alone have never succeeded in rooting crimes out unless the fear of Allah Almighty and the realization of His supreme greatness is impinged on human hearts. That which helps prevent crimes is, in reality, the fear of Allah and the fear of accountability on the Day of Judgment. If this is not there, nobody can keep anybody away from crimes.</p>

Rules of the remarriage of the divorced womenThe second verse stops the unjust treatment meted out to divorced women, that is, they are discouraged to marry again. In some cases the first husband generally opposes the idea of his divorced wife marrying someone else and considers this to be a violation of his honour. In some families, even guardians of the divorced woman stop her from marrying a second time -- some of them often do that out of greed hoping to let her marry only when there is some financial gain for them. There are times when the divorced woman agrees to remarry her former husband but the guardians and relatives develop a sort of hostility towards him after the incident of divorce. As such, they oppose their remarriage even after both of them agree to it. Stopping free women, without any valid reason admitted by Islamic law, from marrying at their choice, is a grave injustice whether it comes from the former husband or from the guardians of the woman. This injustice has been prevented through this verse.This verse was revealed in the background of an incident of this nature. It appears in Sahih al-Bukhari that Sayyidna Ma'qil ibn Yasarرضی اللہ تعالیٰ عنہ had given his sister in marriage to someone. He divorced her and the period of ` iddah expired as well. Following that, this man was sorry for what he did and wished to remarry her. His wife, that is, the sister of Ma'qil ibn Yasar ؓ also agreed to it. When this man talked to Ma'qil about it, he said, of course, in anger against the man's act of divorce: 'I did you an honour. I gave you the hand of my sister and you did this to me. You divorced her. Now you have come again to me so that I can let you marry her once again. By Allah, she will not go back in your nikah now.'There was another incident concerning a cousin of Sayyidna Jabiribn ` Abdullah ؓ similar to the one above. Thereupon, this verse was revealed in which the approach of Ma'qil and Jabir ؓ was declared to be undesirable and impermissible.The noble Sahabah (Companions) were true lovers of Allah Almighty and His Messenger g . Such was the beneficence of the verse that Ma'qil ibn Yasar's anger cooled down as he heard it. He himself went to his former brother-in-law and gave his sister in his marriage once again and then gave kaffarah کَفَّارہ (expiation) for his oath. Similarly, Jabir also carried out the instruction.Keeping in view the form of address used here, this verse includes husbands who have given a divorce as well as the guardians of the women. Both have been commanded: فَلَا تَعْضُلُوهُنَّ أَن يَنكِحْنَ أَزْوَاجَهُنَّ إِذَا تَرَ‌اضَوْا بَيْنَهُم بِالْمَعْرُ‌وفِ is, 'do not prevent them from marrying their husbands when they mutually agree with fairness.' They may even be their previous husbands who had divorced them or they may be others. But a condition has been imposed here which is: بِالْمَعْرُ‌وفِ تَرَ‌اضَوْا بَيْنَهُم ، that is, 'when they mutually agree with fairness.' It means: When a man and woman agree to marry in accordance with the rules set by the Shari'ah, then, do not stop them from getting married. Here it was hinted that the absence of an agreement between the two, or compulsion from any quarter, is a valid reason for people around to stop them. Or, it may be that there is mutual agreement of the couple but it is not in accordance with the method prescribed by the Shari'ah. For instance, the couple may agree to live together without marrying; or may, in be-tween them, enter into a new nikah illegitimately after three talaqs. Still more, should there be an intention to marry another husband during the period of ` iddah, every Muslim, especially those closely related to the man and woman concerned, have a right to stop them from doing so. In fact, it is wajib or obligatory to stop them within the limits of one's ability.Similarly, if a girl wishes to marry outside her kaf (کفو : equal, like) without the permission of her guardians, or wishes to enter into nikah (marriage) on a dower which is less than her mahr al-mithl (a dower approximately similar to the one customary in her family) then this affects the family. Since she has no right to do this, her consent is also not in accordance with the method prescribed by the SharT'ah. In this situation, the guardians of the girl have a right to stop her from this marriage. However, the words :'When they mutually agree' do point out that a sane and pubert girl cannot be given in marriage without her consent or permission.Towards the end of verse 232 there are three sentences appearing one after the other. The first one is. يُوعَظُ بِهِ مَن كَانَ مِنكُمْ يُؤْمِنُ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ‌: It means: 'These injunctions are for those who believe in Allah and the Last Day.' Here it was hinted that the necessary outcome of believing in Allah and the Last Day, (the Day of Judgment) is that man should observe, practice and be bound by these Divine injunctions in toto. Those who fall short in following these injunctions should realize that their ` Iman ایمان or belief is in disarray.In the second sentence, it was said: ذَٰلِكُمْ أَزْكَىٰ لَكُمْ وَأَطْهَرُ‌, that is, 'adherence to these injunctions is for you a modality of purity and cleanliness.' It has been suggested here that the result of acting contrary to these injunctions is defilement with the pollution of sin, and involvement in discord and strife; for instance, if sane, pubert and young girls were categorically prevented from marriage, it would, on one hand, be an act of cruelty to them and a denial of their rights and on the other, this would put their modesty and chastity in danger. Thirdly, if God forbid, they get involved in sin, the resulting curse will also fall on those who prevented them from marrying. And it is quite possible that, much before the curse of the life to come (the akhirah), the misfortune of these helpless women may drive men to the outside limits of wars and murders, as is not uncommon even now. If that happens, much before the curse of the akhirah, their deeds will become a curse for them right here in this world. And if they were not, categorically at least, prevented from marriage, but were forced to enter into marriage with a person not of their choice and liking, that too will result in perpetual hostility, discord and strife, or talaq (divorce) and khul' خلع Divorce at the instance of wife against compensation). Its unpleasant effects are obvious. It was, therefore, said that in not preventing them from marrying the husbands of their choice there is for you easy access to purity and cleanliness.In the third sentence it was said: وَاللَّـهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ , that is, 'and Allah knows (that which is good for you) and you do not know'. The purpose of this statement is that people who prevent divorced women from marrying see some benefits coming to them according to their conjecture, for instance, the notion of retaining honour and prestige or the hope of extracting some money on the pretext of their marriage. In order to remove this Satanic deception and unjust expediency, it was said: Allah Almighty knows very well what is suitable or beneficial for you -- so, when injunctions are given, these considerations are already taken care of. Since you do not know the reality of things and the end of affairs, you go ahead with your imperfect thoughts and faulty opinions, taking such things to be suitable or beneficial at times, while in them there is nothing but ruin and destruction for you. The assumed honour and prestige that you uphold will be rolling in dust if divorced women were to go out of control. And when you think of illegitimate monetary gains, it is likely that these may get you involved in intrigues and conflicts which may become dangerous not only for your money but also for your life.The Qur'aniic strategy about the enforcement of a lawAt this point here, the Holy Qur'an presents a law to the effect that preventing divorced women from marrying as they choose is prohibited. Now, in order that acting in accordance with this law becomes easy, and that a climate of acceptance is generated in the public mind, these three sentences have followed after the initial declaration of the law. In the first sentence man is induced to be ready for action in accordance with this law by warning him against the accountability of the Day of Judgment and the subsequent punishment of crimes. In the second sentence, man is persuaded to abide by the law by telling him about evils caused by acting against it and many a harm that such contravention may bring to humanity. In the third sentence it was said that your own betterment lies in abiding by the law given by Allah Almighty. If, in acting against it, you have some expedient gain in mind, that then, is an outcome of your short-sightedness and insensitivity to consequences.This manner and style of the Holy Qur'an does not end here; in fact, it runs throughout all injunctions. When a law is identified, along with it comes the warning that Allah is Almighty and that there is accountability and punishment in the Hereafter. With the beginning and the end of each law there are affixes and suffixes like اتَّقُوا اللَّـهَ (Fearllah) and إِنَّ اللَّـهَ خَبِيرٌ‌ بِمَا تَعْمَلُونَ (Allah is All-Aware of what you do) and بِمَا تَعْمَلُونَ بَصِي (Allah is watchful of what you do). The Qur'an is. For the whole world, and for the generations to come till the Day of Doom (Qiyamah), a complete code of life, and a law covering all aspects of living. Of course, it does describe restrictive ordinances and legal punishments, but the manner in which these are handled is unique, not to be found in the law books of the whole world. The diction it has is more sympathetic than authoritarian. In the description of each law, there is an objective approach that no man should, by disobeying it, become deserving of punishment. This is not something like the governments of the contemporary world which make a law, publish it and then anyone who acts against it is left out to go through his punishment.Moreover, a rather long-term benefit that comes out of this method of Qur'an and its special style, is that man, once he has sensed it, does not start abiding by the law simply because he knows that acting against it would bring some sort of punishment in the mortal world; much contrary to this, he starts worrying about the displeasure of Allah Almighty and the punishment that would come in the Hereafter (akhirah) and this very concern of his renders his outside and inside, his open and his secret, all even -- one and indivisible. He cannot act against the law even at a place where there are no chances at all of his being policed, openly or secretly, because he believes that Allah Almighty, great is His Majesty, is present everywhere, watching and knowing everything down to the minutest particle. This is the reason why every Muslim abided by the law considering it to be an ideal of his life as a result of the principles of clean social living taught by the Qur'an.Aside from identifying limits and restrictions of law, the distinction of a Qur'anic system of government is that by using the tools of persuasion and warning, it raises the standards of human morals and character to heights where legal limits and restrictions become second nature to him, before which he makes his personal desires and preferences take the back seat. A hard look into the history and governments of nations and the roster of crimes and punishments they offer would show that law alone has never reformed any nation or individual. The police and the army alone have never succeeded in rooting crimes out unless the fear of Allah Almighty and the realization of His supreme greatness is impinged on human hearts. That which helps prevent crimes is, in reality, the fear of Allah and the fear of accountability on the Day of Judgment. If this is not there, nobody can keep anybody away from crimes.

<h2 class="title">The Wali (Guardian) of the Divorced Woman should not prevent Her from going back to Her Husband</h2><p>`Ali bin Abu Talhah reported that Ibn `Abbas said, "This Ayah was revealed about the man who divorces his wife once or twice and her `Iddah finishes. He later thinks about taking her back in marriage and the woman also wishes that, yet, her family prevents her from remarrying him. Hence, Allah prohibited her family from preventing her." Masruq, Ibrahim An-Nakha`i, Az-Zuhri and Ad-Dahhak stated that this is the reason behind revealing the Ayah (2:232). These statements clearly conform to the apparent meaning of the Ayah. </p><h2 class="title">There is no Marriage without a Wali (for the Woman)</h2><p>The Ayah (2:232) also indicates that the woman is not permitted to give herself in marriage. Rather, she requires a Wali (guardian such as her father, brother, adult son, and so forth) to give her away in marriage, as Ibn Jarir and At-Tirmidhi have stated when they mentioned this Ayah. Also, a Hadith states that: </p><div class="text_uthmani arabic">«لَا تُزَوِّجُ الْمَرْأةُ الْمَرْأَةَ، ولَا تُزَوِّج الْمَرأةُ نَفْسَهَا، فَإِنَّ الزَّانِيَةَ هِيَ الَّتِي تُزَوِّجُ نَفْسَهَا»</div><p>(The woman does not give another woman away for marriage and the woman does not give herself away in marriage, for only the adulteress gives herself away for marriage.) </p><p>Another Hadith states: </p><div class="text_uthmani arabic">«لَا نِكَاحَ إلَّا بِوَلِيَ مُرْشِدٍ وَشَاهِدَيْ عَدْل»</div><p>(No marriage is valid except with the participation of a mature Wali and two trustworthy witnesses.) </p><h2 class="title">The Reason behind revealing the Ayah (2:232)</h2><p>It was reported that this Ayah was revealed about Ma`qil bin Yasar Al-Muzani and his sister. Al-Bukhari reported in his Sahih, when he mentioned the Tafsir of this Ayah (2:232), that the husband of the sister of Ma`qil bin Yasar divorced her. He waited until her `Iddah finished and then asked to remarry her, but Ma`qil refused. Then, this Ayah was sent down: </p><div class="text_uthmani arabic">فَلاَ تَعْضُلُوهُنَّ أَن يَنكِحْنَ أَزْوَجَهُنَّ</div><p>(...do not prevent them from marrying their (former) husbands.) </p><p>Abu Dawud, At-Tirmidhi, Ibn Abu Hatim, Ibn Jarir and Ibn Marduwyah and Al-Bayhaqi reported this Hadith from Al-Hasan from Ma`qil bin Yasar. At-Tirmidhi rendered this Hadith authentic and in his narration, Ma`qil bin Yasar gave his sister in marriage for a Muslim man during the time of Allah's Messenger . She remained with him for a while and he divorced her once and did not take her back until her `Iddah finished. They then wanted to get back with each other and he came to ask her for marriage. Ma`qil said to him, "O ungrateful one! I honored you and married her to you but you divorced her. By Allah! She will never be returned to you." But Allah knew his need for his wife and her need for her husband and He revealed: </p><div class="text_uthmani arabic">وَإِذَا طَلَّقْتُمُ النِّسَآءَ فَبَلَغْنَ أَجَلَهُنَّ</div><p>(And when you have divorced women and they have fulfilled the term of their prescribed period, ) until He said: </p><div class="text_uthmani arabic">وَأَنتُمْ لاَ تَعْلَمُونَ</div><p>(...and you know not.) </p><p>When Ma`qil heard the Ayah, he said, "I hear and obey my Lord." He then summoned the man and said, "I will honor you and let you remarry (my sister)." Ibn Marduwyah added (that Ma`qil said), "And will pay (the expiation) for breaking my vow." </p><p>Allah said: </p><div class="text_uthmani arabic">ذلِكَ يُوعَظُ بِهِ مَن كَانَ مِنكُمْ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ</div><p>(This (instruction) is an admonition for him among you who believes in Allah and the Last Day.) meaning, prohibiting you from preventing the women from marrying their ex-husbands, if they both agree to it, </p><div class="text_uthmani arabic">مَن كَانَ مِنكُمْ</div><p>(among you) O people, </p><div class="text_uthmani arabic">يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ</div><p>(who believes in Allah and the Last Day.) meaning, believes in Allah's commandments and fears His warnings and the torment in the Hereafter. Allah said: </p><div class="text_uthmani arabic">ذلِكُمْ أَزْكَى لَكُمْ وَأَطْهَرُ</div><p>(That is more virtuous and purer for you.) meaning, obeying Allah's Law by returning the women to their ex-husbands, and abandoning your displeasure, is purer and cleaner for your hearts, </p><div class="text_uthmani arabic">وَاللَّهُ يَعْلَمُ</div><p>(Allah knows) the benefits you gain from what He commands and what He forbids. </p><div class="text_uthmani arabic">وَأَنتُمْ لاَ تَعْلَمُونَ</div><p>(and you know not) the benefits in what you do or what you refrain from doing. </p>

The Wali (Guardian) of the Divorced Woman should not prevent Her from going back to Her Husband`Ali bin Abu Talhah reported that Ibn `Abbas said, "This Ayah was revealed about the man who divorces his wife once or twice and her `Iddah finishes. He later thinks about taking her back in marriage and the woman also wishes that, yet, her family prevents her from remarrying him. Hence, Allah prohibited her family from preventing her." Masruq, Ibrahim An-Nakha`i, Az-Zuhri and Ad-Dahhak stated that this is the reason behind revealing the Ayah (2:232). These statements clearly conform to the apparent meaning of the Ayah. There is no Marriage without a Wali (for the Woman)The Ayah (2:232) also indicates that the woman is not permitted to give herself in marriage. Rather, she requires a Wali (guardian such as her father, brother, adult son, and so forth) to give her away in marriage, as Ibn Jarir and At-Tirmidhi have stated when they mentioned this Ayah. Also, a Hadith states that: «لَا تُزَوِّجُ الْمَرْأةُ الْمَرْأَةَ، ولَا تُزَوِّج الْمَرأةُ نَفْسَهَا، فَإِنَّ الزَّانِيَةَ هِيَ الَّتِي تُزَوِّجُ نَفْسَهَا»(The woman does not give another woman away for marriage and the woman does not give herself away in marriage, for only the adulteress gives herself away for marriage.) Another Hadith states: «لَا نِكَاحَ إلَّا بِوَلِيَ مُرْشِدٍ وَشَاهِدَيْ عَدْل»(No marriage is valid except with the participation of a mature Wali and two trustworthy witnesses.) The Reason behind revealing the Ayah (2:232)It was reported that this Ayah was revealed about Ma`qil bin Yasar Al-Muzani and his sister. Al-Bukhari reported in his Sahih, when he mentioned the Tafsir of this Ayah (2:232), that the husband of the sister of Ma`qil bin Yasar divorced her. He waited until her `Iddah finished and then asked to remarry her, but Ma`qil refused. Then, this Ayah was sent down: فَلاَ تَعْضُلُوهُنَّ أَن يَنكِحْنَ أَزْوَجَهُنَّ(...do not prevent them from marrying their (former) husbands.) Abu Dawud, At-Tirmidhi, Ibn Abu Hatim, Ibn Jarir and Ibn Marduwyah and Al-Bayhaqi reported this Hadith from Al-Hasan from Ma`qil bin Yasar. At-Tirmidhi rendered this Hadith authentic and in his narration, Ma`qil bin Yasar gave his sister in marriage for a Muslim man during the time of Allah's Messenger . She remained with him for a while and he divorced her once and did not take her back until her `Iddah finished. They then wanted to get back with each other and he came to ask her for marriage. Ma`qil said to him, "O ungrateful one! I honored you and married her to you but you divorced her. By Allah! She will never be returned to you." But Allah knew his need for his wife and her need for her husband and He revealed: وَإِذَا طَلَّقْتُمُ النِّسَآءَ فَبَلَغْنَ أَجَلَهُنَّ(And when you have divorced women and they have fulfilled the term of their prescribed period, ) until He said: وَأَنتُمْ لاَ تَعْلَمُونَ(...and you know not.) When Ma`qil heard the Ayah, he said, "I hear and obey my Lord." He then summoned the man and said, "I will honor you and let you remarry (my sister)." Ibn Marduwyah added (that Ma`qil said), "And will pay (the expiation) for breaking my vow." Allah said: ذلِكَ يُوعَظُ بِهِ مَن كَانَ مِنكُمْ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ(This (instruction) is an admonition for him among you who believes in Allah and the Last Day.) meaning, prohibiting you from preventing the women from marrying their ex-husbands, if they both agree to it, مَن كَانَ مِنكُمْ(among you) O people, يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ(who believes in Allah and the Last Day.) meaning, believes in Allah's commandments and fears His warnings and the torment in the Hereafter. Allah said: ذلِكُمْ أَزْكَى لَكُمْ وَأَطْهَرُ(That is more virtuous and purer for you.) meaning, obeying Allah's Law by returning the women to their ex-husbands, and abandoning your displeasure, is purer and cleaner for your hearts, وَاللَّهُ يَعْلَمُ(Allah knows) the benefits you gain from what He commands and what He forbids. وَأَنتُمْ لاَ تَعْلَمُونَ(and you know not) the benefits in what you do or what you refrain from doing.

The mothers should suckle their babies for a period of two years for those (fathers) who wish that they should complete the suckling, in which case they should feed them and clothe them in a befitting way; but no soul should be compelled beyond capacity, neither the mother made to suffer for the child nor the father for his offspring. The same holds good for the heir of the father (if he dies). If they wish to wean the child by mutual consent there is no harm. And if you wish to engage a wet nurse you may do so if you pay her an agreed amount as is customary. But fear God, and remember that God sees all that you do.

And mothers shall breast-feed their children for two full years – for those who wish to complete the term of milk feeding; and the father of the child must provide for food and clothing of the mother in accordance with custom; no one will be burdened except with what he can bear; a mother should not be harmed because of her child, nor he to whom the child is born be harmed because of his child (or a mother should not harm the child nor he to whom the child is born should harm the child); and the same is incumbent on the guardian in place of the father; then if the parents desire to wean the child by mutual consent and consultation, it is no sin for them; and if you wish to give your children out to a (milk feeding) nurse, it is no sin for you, provided you pay to them what is agreed, with kindness; and keep fearing Allah, and know well that Allah is seeing what you do.

Mothers shall suckle their children two years completely, for such as desire to fulfil the suckling. It is for the father to provide them and clothe them honourably. No soul is charged save to its capacity; a mother shall not be pressed for her child, neither a father for his child. The heir has a like duty. But if the couple desire by mutual consent and consultation to wean, then it is no fault in them. And if you desire to seek nursing for your children, it is no fault in you provide you hand over what you have given honourably; and fear God, and know that God sees the things you do.

And the [divorced] mothers may nurse their children for two whole years, if they wish to complete the period of nursing; and it is incumbent upon him who has begotten the child to provide in a fair manner for their sustenance and clothing. No human being shall be burdened with more than he is well able to bear: neither shall a mother be made to suffer because of her child, nor, because of his child, he who has begotten it. And the same duty rests upon the [father's] heir. And if both [parents] decide, by mutual consent and counsel, upon separation [of mother and child], they will incur no sin [thereby]; and if you decide to entrust your children to foster-mothers, you will incur no sin provided you ensure, in a fair manner, the safety of the child which you are handing over. But remain conscious of God, and know that God sees all that you do.

And mothers shall suckle their children two whole years: this is for him who intendeth that he shall complete the suckling; and on him to whom the child is born, is their provision and clothing reputably; not a soul is tasked except according to its capacity. Neither shall a mother be hurt because of her child, nor shall he to whom the child is born because of his Child; and on the heir shall devolve the like thereof. Then if the twain desire weaning by agreement between them and mutual counsel, on the twain is no blame. And if ye desire to give your children out for suckling, On you is no blame when ye hand over that which ye had agreed to give her reputably. And fear Allah, and know that of that which ye work Allah is the Beholder.

The mothers shall give suck to their children for two whole years, (that is) for those (parents) who desire to complete the term of suckling, but the father of the child shall bear the cost of the mother's food and clothing on a reasonable basis. No person shall have a burden laid on him greater than he can bear. No mother shall be treated unfairly on account of her child, nor father on account of his child. And on the (father's) heir is incumbent the like of that (which was incumbent on the father). If they both decide on weaning, by mutual consent, and after due consultation, there is no sin on them. And if you decide on a foster suckling-mother for your children, there is no sin on you, provided you pay (the mother) what you agreed (to give her) on reasonable basis. And fear Allah and know that Allah is All-Seer of what you do.

Mothers may nurse their infants for two whole years, for those who desire to complete the nursing-period. It is the duty of the father to provide for them and clothe them in a proper manner. No soul shall be burdened beyond its capacity. No mother shall be harmed on account of her child, and no father shall be harmed on account of his child. The same duty rests upon the heir. If the couple desire weaning, by mutual consent and consultation, they commit no error by doing so. You commit no error by hiring nursing-mothers, as long as you pay them fairly. And be wary of God, and know that God is Seeing of what you do.

The (divorced) mothers shall suckle their children for two whole years, if the fathers desire the suckling to be completed. In that case the father of the child shall, in the fair known way, be responsible for their food and clothing. But none should be burdened with more than one can bear: neither the mother should be pressed unjustly (to accept unfair terms) just because she is the mother nor should the father be burdened just because he is the father. And the same responsibility for the maintenance of the mother devolves upon the father of the child and his heir. There is no harm if they wean the child by mutual consent and consultation. Moreover, there is no harm if you choose to give your children a suckle by a wet nurse, provided that you pay her fairly. Fear Allah and know it well that whatever you do is in the sight of Allah.

The mothers should suckle their children for two whole years, (that is) for those (parents) who desire to complete the term of suckling, but the father of the child shall bear the cost of the mother's food and clothing on a reasonable basis. No person shall have a burden laid on him greater than he can bear. No mother shall be treated unfairly on account of her child, nor father on account of his child. And on the (father's) heir is incumbent the like of that (which was incumbent on the father). If they both decide on weaning, by mutual consent, and after due consultation, there is no sin on them. And if you decide on a foster suckling-mother for your children, there is no sin on you, provided you pay (the mother) what you agreed (to give her) on a reasonable basis. And fear Allah and know that Allah is All-Seer of what you do.

Mothers shall suckle their children for two whole years; (that is) for those who wish to complete the suckling. The duty of feeding and clothing nursing mothers in a seemly manner is upon the father of the child. No-one should be charged beyond his capacity. A mother should not be made to suffer because of her child, nor should he to whom the child is born (be made to suffer) because of his child. And on the (father's) heir is incumbent the like of that (which was incumbent on the father). If they desire to wean the child by mutual consent and (after) consultation, it is no sin for them; and if ye wish to give your children out to nurse, it is no sin for you, provide that ye pay what is due from you in kindness. Observe your duty to Allah, and know that Allah is Seer of what ye do.

Mothers shall suckle their children for two full years—that for such as desire to complete the suckling—and on the father shall be their maintenance and clothing, in accordance with honourable norms. No soul is to be tasked except according to its capacity: neither the mother shall be made to suffer harm on her child’s account, nor the father on account of his child, and on the [father’s] heir devolve [duties and rights] similar to that. And if the couple desire to wean with mutual consent and consultation, there will be no sin upon them. And if you want to have your children wet-nursed, there will be no sin upon you so long as you pay what you give in accordance with honourable norms, and be wary of Allah and know that Allah watches what you do.

Mothers shall suckle their children for two years completely, for whoever desires to fulfill the suckling. It is for the father to provide for them and clothe them with kindness. No soul is charged except to its capacity. A mother shall not be harmed for her child, neither a father for his child. And upon the heir is like that. If both desire to wean by mutual consent and consultation, then no guilt shall be on them. And if you desire a wet nurse for your children, then no guilt shall be on you if you hand over what you have given with kindness. And fear Allah, and know that Allah is the Seer of what you do.

Mothers may breastfeed their children two complete years for whoever wishes to complete the nursing [period]. Upon the father is the mothers' provision and their clothing according to what is acceptable. No person is charged with more than his capacity. No mother should be harmed through her child, and no father through his child. And upon the [father's] heir is [a duty] like that [of the father]. And if they both desire weaning through mutual consent from both of them and consultation, there is no blame upon either of them. And if you wish to have your children nursed by a substitute, there is no blame upon you as long as you give payment according to what is acceptable. And fear Allah and know that Allah is Seeing of what you do.

Mothers will breast feed their babies for two years if the fathers want them to complete this term. The father has to pay them reasonable expenses. No soul is responsible for what is beyond its ability. None of the parents should suffer any loss from the other because of the baby. The heirs are responsible to look after the children of a deceased. It is no sin for the parents to have a mutual agreement about weaning the baby. There is no sin in hiring a woman to breast feed your children for a reasonable payment. Have fear of God and know that God is well aware of what you do.

And the mothers should suckle their children for two whole years for him who desires to make complete the time of suckling; and their maintenance and their clothing must be-- borne by the father according to usage; no soul shall have imposed upon it a duty but to the extent of its capacity; neither shall a mother be made to suffer harm on account of her child, nor a father on account of his child, and a similar duty (devolves) on the (father's) heir, but if both desire weaning by mutual consent and counsel, there is no blame on them, and if you wish to engage a wet-nurse for your children, there is no blame on you so long as you pay what you promised for according to usage; and be careful of (your duty to) Allah and know that Allah sees what you do.

Wa<b>a</b>lw<u>a</u>lid<u>a</u>tu yur<u>d</u>iAAna awl<u>a</u>dahunna <u>h</u>awlayni k<u>a</u>milayni liman ar<u>a</u>da an yutimma a<b>l</b>rra<u>da</u>AAata waAAal<u>a</u> almawloodi lahu rizquhunna wakiswatuhunna bi<b>a</b>lmaAAroofi l<u>a</u> tukallafu nafsun ill<u>a</u> wusAAah<u>a</u> l<u>a</u> tu<u>da</u>rra w<u>a</u>lidatun biwaladih<u>a</u> wal<u>a</u> mawloodun lahu biwaladihi waAAal<u>a</u> alw<u>a</u>rithi mithlu <u>tha</u>lika fain ar<u>a</u>d<u>a</u> fi<u>sa</u>lan AAan tar<u>ad</u>in minhum<u>a</u> watash<u>a</u>wurin fal<u>a</u> jun<u>ah</u>a AAalayhim<u>a</u> wain aradtum an tastar<u>d</u>iAAoo awl<u>a</u>dakum fal<u>a</u> jun<u>ah</u>a AAalaykum i<u>tha</u> sallamtum m<u>a</u> <u>a</u>taytum bi<b>a</b>lmaAAroofi wa<b>i</b>ttaqoo All<u>a</u>ha wa<b>i</b>AAlamoo anna All<u>a</u>ha bim<u>a</u> taAAmaloona ba<u>s</u>eer<b>un</b>

And the [divorced] mothers should nurse their children for two whole years, if they wish to complete the period of nursing; and during that period the father of the child shall be responsible for the maintenance of the mother in a reasonable manner. No soul is charged with more than it can bear. No mother should be made to suffer on account of her child, and no father should be made to suffer on account of his child. The same duties devolve upon the father's heir [in case of the death of the father]. But if, after consultation, they choose by mutual agreement to wean the child, there shall be no blame on them. Nor shall it be any offence for you if you desire to engage a wet-nurse for your children, provided you hand over what you have agreed to pay, in a reasonable manner. Have fear of God and know that God is observant of all your actions.

The mothers shall give such to their offspring for two whole years, if the father desires to complete the term. But he shall bear the cost of their food and clothing on equitable terms. No soul shall have a burden laid on it greater than it can bear. No mother shall be Treated unfairly on account of her child. Nor father on account of his child, an heir shall be chargeable in the same way. If they both decide on weaning, by mutual consent, and after due consultation, there is no blame on them. If ye decide on a foster-mother for your offspring, there is no blame on you, provided ye pay (the mother) what ye offered, on equitable terms. But fear Allah and know that Allah sees well what ye do.

وَٱلْوَٰلِدَٰتُ يُرْضِعْنَ أَوْلَٰدَهُنَّ حَوْلَيْنِ كَامِلَيْنِ لِمَنْ أَرَادَ أَن يُتِمَّ ٱلرَّضَاعَةَ وَعَلَى ٱلْمَوْلُودِ لَهُۥ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِٱلْمَعْرُوفِ لَا تُكَلَّفُ نَفْسٌ إِلَّا وُسْعَهَا لَا تُضَآرَّ وَٰلِدَةٌۢ بِوَلَدِهَا وَلَا مَوْلُودٌ لَّهُۥ بِوَلَدِهِۦ وَعَلَى ٱلْوَارِثِ مِثْلُ ذَٰلِكَ فَإِنْ أَرَادَا فِصَالًا عَن تَرَاضٍ مِّنْهُمَا وَتَشَاوُرٍ فَلَا جُنَاحَ عَلَيْهِمَا وَإِنْ أَرَدتُّمْ أَن تَسْتَرْضِعُوٓا۟ أَوْلَٰدَكُمْ فَلَا جُنَاحَ عَلَيْكُمْ إِذَا سَلَّمْتُم مَّآ ءَاتَيْتُم بِٱلْمَعْرُوفِ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ

Mothers who intend to complete the period of breastfeeding should nurse their children for two full years. The husband and father of a child is responsible for the maintenance and clothing of a divorced mother who breast feeds her child in accordance with the customs of society that do not go against the sacred law. No person is burdened beyond what he is able to do. No parent is allowed to use the child as a means to harm the other. The heir (who would inherit from the child if the child were to pass away leaving behind wealth) shall be responsible, if the father dies without leaving any wealth, for the same obligations as that of the father. If the parents decide to wean the child before two years finish, then there is no sin on them, if this is done after full consultation and agreement that it is in the child’s best interests. If you wish to hire wet-nurses for your children instead of their mothers, there is no sin in doing so provided you pay the agreed wages of such wet-nurses without any shortfall or delay. Be mindful of Allah by fulfilling His instructions and avoiding His prohibitions, and know that Allah sees everything you do and nothing is hidden from Him. He will reward you for any action you do.

Mothers who intend to complete the period of breastfeeding should nurse their children for two full years. The husband and father of a child is responsible for the maintenance and clothing of a divorced mother who breast feeds her child in accordance with the customs of society that do not go against the sacred law. No person is burdened beyond what he is able to do. No parent is allowed to use the child as a means to harm the other. The heir (who would inherit from the child if the child were to pass away leaving behind wealth) shall be responsible, if the father dies without leaving any wealth, for the same obligations as that of the father. If the parents decide to wean the child before two years finish, then there is no sin on them, if this is done after full consultation and agreement that it is in the child’s best interests. If you wish to hire wet-nurses for your children instead of their mothers, there is no sin in doing so provided you pay the agreed wages of such wet-nurses without any shortfall or delay. Be mindful of Allah by fulfilling His instructions and avoiding His prohibitions, and know that Allah sees everything you do and nothing is hidden from Him. He will reward you for any action you do.

<p>The injunctions of suckling the children by the mothers</p><p>This verse contains injunctions relating to rada` ah (رضاعۃ) or the suckling of children. It will be recalled that in verses appearing earlier and later than this, the injunctions of talaq (divorce) have been taken up. In between, there appear injunctions relating to the suckling of children, because it generally happens that issues concerning the feeding and upbringing of children are disputed following a divorce. Since these disputations lead to violence, this verse offers moderate injunctions which can be carried out easily and appropriately by man and woman both. For the two situations of suckling and weaning, whether these show up during the period of marriage, or after divorce, a system was suggested which helps stop mutual bickering, or injustice to any of the parties.</p><p>For instance, it was said in the first sentence of the verse:</p><p>وَالْوَالِدَاتُ يُرْ‌ضِعْنَ أَوْلَادَهُنَّ حَوْلَيْنِ كَامِلَيْنِ ۖ لِمَنْ أَرَ‌ادَ أَن يُتِمَّ الرَّ‌ضَاعَةَ</p><p>that is, 'And mothers suckle their children for full two years' -- unless there be some strong compelling reason which leads to weaning before that time.</p><p>Some rules concerning rada` ah or suckling of children come out from this verse; these are:</p><p>Suckling of children is an obligation of the mother</p><p>Naturally suckling is an obligation of the mother. If she does not feed without a valid reason or because of some hostility or displeasure, she will be a sinner. And she cannot accept any payment for suckling from her husband, as long as she is married to him because that is her own duty.</p><p>The total period of suckling</p><p>The second rule is about the total period of suckling which is two years. Unless there be some special reason, it is the right of the child that this period be completed.</p><p>From this we also know that the total time given for suckling is full two years after which suckling should not be done. However, on the basis of some verses of the Qur'an and reports from ahadith, Imam Abu Hanifah (رح) ruled that if it was carried on over a period of 30 months or two and a half years, all the legal effects of suckling shall be applicable and if this was done because of the weakness of the child, a legitimate excuse, it would then be no sin either. But breast-feeding a child after completing two and a half years is unanimously haram (forbidden).</p><p>In the second sentence of this verse, it was said:</p><p>وَعَلَى الْمَوْلُودِ لَهُ رِ‌زْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُ‌وفِ ۚ لَا تُكَلَّفُ نَفْسٌ إِلَّا وُسْعَهَا</p><p>And on him, to whom the child is born, falls the provision of food and clothing for them (the mothers) with fairness. No-body is obligated beyond his capacity.</p><p>The first point that must be noted here is that the Qur'an uses the word وَالْوَالِدَاتُ , for mothers but while referring to the father, it opts for الْمَوْلُودِ لَهُ : to whom the child is born' leaving out the smaller word although the said word, 'walid' والد (father) does appear elsewhere in the Qur'an, for instance: لَّا يَجْزِي وَالِدٌ عَن وَلَدِهِ ' (Fear the Day) when no father shall be of avail to his child' (31:33). But the use of al-mawludi lahu الْمَوْلُودِ لَهُ in place of walid والد in this setting.has a secret behind it. The whole of Qur'an has a unique method and style so it does not describe any law in the way governments of the mortal world do. It rather presents it in a sympathetic and affectionate manner, a manner in which it could become easy for human beings to accept it and act accordingly.</p><p>Since the father has been obligated to pay for the expenses of the child, even though the child belongs to the father and the mother both, it was possible that the father could take this injunction to be somewhat burdensome, therefore, the expression al-mawludi lahu (°tc to whom the child is born' ) was preferred over walid ('father' ). The meaning of this expression -- 'to whom the child is born’ -- suggests that, no doubt both father and mother share in the birth of the child, but the child is, however, ascribed to the father. The lineage comes from the father. Now that the child is his, the responsibility of the child's expenses should not be heavy on him.</p><p>Responsibilities of mothers and fathers</p><p>The third rule of Islamic law given in this verse is: While suckling the child is certainly the responsibility of the mother but the sustenance of the mother, inclusive of all necessities of life, is the responsibility of the father and this responsibility continues as far as the marriage or the post-divorce waiting period of wife ('iddah) continues. When divorce and ` iddah have matured, the responsibility of the husband towards the expenses of his wife will end, but the father will con tinue to be obligated to pay for the suckling of the child. (Mazhari)</p><p>The standard of wife's liabilities</p><p>When the husband and wife are both affluent, matching expenses will be obligatory. When both are poor, correspondingly matching expenses will be obligatory. On this much there is total agreement. However, the Muslim jurists differ if both have a different financial status. Following al-Khassaf, the author of Hidayah has ruled that should the woman be poor and the man rich, her expenses will be medial, that is, higher than those of the poor and lower than those of the rich. According to al-Karkhi, the status of the husband will be the criterion. In Fath al-Qadir, fatwa has been reported on this position from many jurists. (Fath al-Qadir, pp 422, v.3)</p><p>In the verse under discussion, after stating injunctions, the Qur'an</p><p>r D</p><p>says: لَا تُضَارَّ‌ وَالِدَةٌ بِوَلَدِهَا وَلَا مَوْلُودٌ لَّهُ بِوَلَدِهِ that is, 'no mother shall be made to suffer on account of her child, nor a man to whom the child is born, on account of his child.' It means that the father and mother of the child should not stonewall each other. For instance, the mother may be unable to suckle the child due to some excuse but the father may start forcing her to do so, hoping that she being the mother of the child would finally melt down and suckle the child. Or, take the case of a mother who has no excuse, yet she refuses to suckle the child hoping that the poor husband, being the father of the child would, in one way or the other, find the means to have the child suckled elsewhere.</p><p>Forcing or not forcing a mother for suckling</p><p>The fifth rule deduced from (No mother shall be made to suffer on account of her child) appearing above is that it is not permissible for the father to compel the mother to suckle the child if she refuses to do so under some excuse, or need. And if the child refuses to be suckled by another woman, or also refuses to feed on any milk other than that of his or her mother, the mother will then be compelled to feed the child. This rule we know from لَا تُضَارَّ‌ وَالِدَةٌ بِوَلَدِهَا ; (nor a man to whom the child is born, on account of his child).</p><p>Wages of suckling for a divorced woman</p><p>The sixth rule that we learn about is: If the mother demands wages to suckle, she has no right to do that as long as she is married to her husband or is within the post-divorce waiting period. Here her maintenance, which is the responsibility of the child's father, is enough in itself. Asking for additional wages amounts to harming the father. The situation changes if the post-divorce waiting period has expired and the responsibility of maintenance is all over. Now, if this divorced woman demands from the father wages to suckle her child, the father will have to pay it -- since not doing so amounts to a loss to the mother. However, the condition is that she should ask for the same amount of wages as is taken by some other woman. If she asks for more, the father will have the right to engage a wet-nurse to suckle the child in her place.</p><p>The responsibilities of suckling an orphan</p><p>Later in the subject verse, it is said: وَعَلَى الْوَارِ‌ثِ مِثْلُ ذَٰلِكَ. It means: If the father is not alive, the responsibility for arranging to have the child suckled falls on the person who is the legal heir (warith) of the child and a mahram محرم (person with whom marriage is prohibited for ever); that is, those who are entitled to be inheritors of the child. if he dies, would be the ones responsible for his sustenance in the absence of the father. If, there be more than one heir like him, everyone will share that responsibility in proportion to their share in the inheritance. Imam Abu Hanifah (رح) explained that assigning the responsibility of having the orphaned child suckled to the heirs also tells us that the sustenance of a minor child will continue to be, even after weaning, a charge of the heirs since there is nothing special about milk, the purpose is to have the expenses of the child covered. For instance, if the mother of the orphaned child and his grandfather are both alive, these two then, are his mahram محرم ، and heirs as well. Therefore, the maintenance of the child shall be borne by both of them in proportion to their share in the inheritance, that is, the mother will bear one-third and the grandfather, two-thirds. Here from we also know that the right of the orphaned grandson on his grandfather is much stronger than the rights of his own adult sons, since he is not responsible for the sustenance of his adult child, while the sustenance of the orphaned grandson is obligatory on him. However, a grandson has not been given a share in inheritance in the presence of sons, because it is against the principle of inheritance and justice, as giving a share to the farther in presence of the nearer children is not rational in itself and is certainly, against the hadith لا ولی رجل ذکر (for the nearest male) in Sahih al-Bukhari. Nevertheless, the grandfather does have the right to make some provision in his will for the orphaned grandson, if he feels there is need to do that. This could even turn out to be higher than the share of sons. Thus the need of the orphaned grandson was taken care of, while at the same time, the principle of inheritance -- that in the presence of the nearer, the farther should not receive -- remained intact.</p><p>The injunctions of weaning</p><p>After that, it is said in the subject verse:</p><p>فَإِنْ أَرَ‌ادَا فِصَالًا عَن تَرَ‌اضٍ مِّنْهُمَا وَتَشَاوُرٍ‌ فَلَا جُنَاحَ عَلَيْهِمَا</p><p>that is, if the mother and father of the child, after mutual consultation and agreement, decide that they have to wean the child earlier than two years, because of the inability of the mother or some sickness of the child, then there is no sin involved here as well. The condition of 'mutual consultation and agreement' was placed for the reason that in weaning the child, his or her welfare should be the paramount concern. Making the child a target-board of mutual differences and quarrels is undesirable.</p><p>Injunctions of suckling by a nurse</p><p>In the end, it is said:</p><p>وَإِنْ أَرَ‌دتُّمْ أَن تَسْتَرْ‌ضِعُوا أَوْلَادَكُمْ فَلَا جُنَاحَ عَلَيْكُمْ إِذَا سَلَّمْتُم مَّا آتَيْتُم بِالْمَعْرُ‌وفِ</p><p>It means: If you wish, for some expedient reason, to have your children suckled by a wet-nurse in place of the mother, even then there is no sin in doing so. However, the condition is that the wages settled with the wet-nurse be paid in full. If the wages were not paid as settled, the sin thereof will rest with the parents.</p><p>From this we learn that should a father realize that the feed of the mother, who is willing to suckle, is not good for the child, he has the right to stop the mother from suckling and get a wet-nurse to do that.</p><p>From this we also learn that the wages or salary of the woman employed for suckling should be negotiated and settled clearly so that there is no dispute later on; and then let the settled wages be handed over to her at the appointed time and let there be no postponement or evasion.</p><p>After stating all these injunctions relating to rada` ah (suckling) رضاعہ ، the Qur'an once again returns to its special manner and style whereby it brings into focus the fear of Allah Almighty and the concept of His all-encompassing Knowledge so that acting in accordance with law becomes easy, and one remains bound by it under all conditions, seen or unseen. It is said: وَاتَّقُوا اللَّـهَ وَاعْلَمُوا أَنَّ اللَّـهَ بِمَا تَعْمَلُونَ بَصِي that is, 'keep fearing Allah and know for sure that Allah Almighty is fully watching over your open and secret, and your seen and unseen, and He is aware of all intents and purposes hidden in your hearts.' Any party that acts against these injunctions of suckling and weaning or takes a decision in this connection disregarding the welfare of the child, shall deserve punishment.</p>

The injunctions of suckling the children by the mothersThis verse contains injunctions relating to rada` ah (رضاعۃ) or the suckling of children. It will be recalled that in verses appearing earlier and later than this, the injunctions of talaq (divorce) have been taken up. In between, there appear injunctions relating to the suckling of children, because it generally happens that issues concerning the feeding and upbringing of children are disputed following a divorce. Since these disputations lead to violence, this verse offers moderate injunctions which can be carried out easily and appropriately by man and woman both. For the two situations of suckling and weaning, whether these show up during the period of marriage, or after divorce, a system was suggested which helps stop mutual bickering, or injustice to any of the parties.For instance, it was said in the first sentence of the verse:وَالْوَالِدَاتُ يُرْ‌ضِعْنَ أَوْلَادَهُنَّ حَوْلَيْنِ كَامِلَيْنِ ۖ لِمَنْ أَرَ‌ادَ أَن يُتِمَّ الرَّ‌ضَاعَةَthat is, 'And mothers suckle their children for full two years' -- unless there be some strong compelling reason which leads to weaning before that time.Some rules concerning rada` ah or suckling of children come out from this verse; these are:Suckling of children is an obligation of the motherNaturally suckling is an obligation of the mother. If she does not feed without a valid reason or because of some hostility or displeasure, she will be a sinner. And she cannot accept any payment for suckling from her husband, as long as she is married to him because that is her own duty.The total period of sucklingThe second rule is about the total period of suckling which is two years. Unless there be some special reason, it is the right of the child that this period be completed.From this we also know that the total time given for suckling is full two years after which suckling should not be done. However, on the basis of some verses of the Qur'an and reports from ahadith, Imam Abu Hanifah (رح) ruled that if it was carried on over a period of 30 months or two and a half years, all the legal effects of suckling shall be applicable and if this was done because of the weakness of the child, a legitimate excuse, it would then be no sin either. But breast-feeding a child after completing two and a half years is unanimously haram (forbidden).In the second sentence of this verse, it was said:وَعَلَى الْمَوْلُودِ لَهُ رِ‌زْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُ‌وفِ ۚ لَا تُكَلَّفُ نَفْسٌ إِلَّا وُسْعَهَاAnd on him, to whom the child is born, falls the provision of food and clothing for them (the mothers) with fairness. No-body is obligated beyond his capacity.The first point that must be noted here is that the Qur'an uses the word وَالْوَالِدَاتُ , for mothers but while referring to the father, it opts for الْمَوْلُودِ لَهُ : to whom the child is born' leaving out the smaller word although the said word, 'walid' والد (father) does appear elsewhere in the Qur'an, for instance: لَّا يَجْزِي وَالِدٌ عَن وَلَدِهِ ' (Fear the Day) when no father shall be of avail to his child' (31:33). But the use of al-mawludi lahu الْمَوْلُودِ لَهُ in place of walid والد in this setting.has a secret behind it. The whole of Qur'an has a unique method and style so it does not describe any law in the way governments of the mortal world do. It rather presents it in a sympathetic and affectionate manner, a manner in which it could become easy for human beings to accept it and act accordingly.Since the father has been obligated to pay for the expenses of the child, even though the child belongs to the father and the mother both, it was possible that the father could take this injunction to be somewhat burdensome, therefore, the expression al-mawludi lahu (°tc to whom the child is born' ) was preferred over walid ('father' ). The meaning of this expression -- 'to whom the child is born’ -- suggests that, no doubt both father and mother share in the birth of the child, but the child is, however, ascribed to the father. The lineage comes from the father. Now that the child is his, the responsibility of the child's expenses should not be heavy on him.Responsibilities of mothers and fathersThe third rule of Islamic law given in this verse is: While suckling the child is certainly the responsibility of the mother but the sustenance of the mother, inclusive of all necessities of life, is the responsibility of the father and this responsibility continues as far as the marriage or the post-divorce waiting period of wife ('iddah) continues. When divorce and ` iddah have matured, the responsibility of the husband towards the expenses of his wife will end, but the father will con tinue to be obligated to pay for the suckling of the child. (Mazhari)The standard of wife's liabilitiesWhen the husband and wife are both affluent, matching expenses will be obligatory. When both are poor, correspondingly matching expenses will be obligatory. On this much there is total agreement. However, the Muslim jurists differ if both have a different financial status. Following al-Khassaf, the author of Hidayah has ruled that should the woman be poor and the man rich, her expenses will be medial, that is, higher than those of the poor and lower than those of the rich. According to al-Karkhi, the status of the husband will be the criterion. In Fath al-Qadir, fatwa has been reported on this position from many jurists. (Fath al-Qadir, pp 422, v.3)In the verse under discussion, after stating injunctions, the Qur'anr Dsays: لَا تُضَارَّ‌ وَالِدَةٌ بِوَلَدِهَا وَلَا مَوْلُودٌ لَّهُ بِوَلَدِهِ that is, 'no mother shall be made to suffer on account of her child, nor a man to whom the child is born, on account of his child.' It means that the father and mother of the child should not stonewall each other. For instance, the mother may be unable to suckle the child due to some excuse but the father may start forcing her to do so, hoping that she being the mother of the child would finally melt down and suckle the child. Or, take the case of a mother who has no excuse, yet she refuses to suckle the child hoping that the poor husband, being the father of the child would, in one way or the other, find the means to have the child suckled elsewhere.Forcing or not forcing a mother for sucklingThe fifth rule deduced from (No mother shall be made to suffer on account of her child) appearing above is that it is not permissible for the father to compel the mother to suckle the child if she refuses to do so under some excuse, or need. And if the child refuses to be suckled by another woman, or also refuses to feed on any milk other than that of his or her mother, the mother will then be compelled to feed the child. This rule we know from لَا تُضَارَّ‌ وَالِدَةٌ بِوَلَدِهَا ; (nor a man to whom the child is born, on account of his child).Wages of suckling for a divorced womanThe sixth rule that we learn about is: If the mother demands wages to suckle, she has no right to do that as long as she is married to her husband or is within the post-divorce waiting period. Here her maintenance, which is the responsibility of the child's father, is enough in itself. Asking for additional wages amounts to harming the father. The situation changes if the post-divorce waiting period has expired and the responsibility of maintenance is all over. Now, if this divorced woman demands from the father wages to suckle her child, the father will have to pay it -- since not doing so amounts to a loss to the mother. However, the condition is that she should ask for the same amount of wages as is taken by some other woman. If she asks for more, the father will have the right to engage a wet-nurse to suckle the child in her place.The responsibilities of suckling an orphanLater in the subject verse, it is said: وَعَلَى الْوَارِ‌ثِ مِثْلُ ذَٰلِكَ. It means: If the father is not alive, the responsibility for arranging to have the child suckled falls on the person who is the legal heir (warith) of the child and a mahram محرم (person with whom marriage is prohibited for ever); that is, those who are entitled to be inheritors of the child. if he dies, would be the ones responsible for his sustenance in the absence of the father. If, there be more than one heir like him, everyone will share that responsibility in proportion to their share in the inheritance. Imam Abu Hanifah (رح) explained that assigning the responsibility of having the orphaned child suckled to the heirs also tells us that the sustenance of a minor child will continue to be, even after weaning, a charge of the heirs since there is nothing special about milk, the purpose is to have the expenses of the child covered. For instance, if the mother of the orphaned child and his grandfather are both alive, these two then, are his mahram محرم ، and heirs as well. Therefore, the maintenance of the child shall be borne by both of them in proportion to their share in the inheritance, that is, the mother will bear one-third and the grandfather, two-thirds. Here from we also know that the right of the orphaned grandson on his grandfather is much stronger than the rights of his own adult sons, since he is not responsible for the sustenance of his adult child, while the sustenance of the orphaned grandson is obligatory on him. However, a grandson has not been given a share in inheritance in the presence of sons, because it is against the principle of inheritance and justice, as giving a share to the farther in presence of the nearer children is not rational in itself and is certainly, against the hadith لا ولی رجل ذکر (for the nearest male) in Sahih al-Bukhari. Nevertheless, the grandfather does have the right to make some provision in his will for the orphaned grandson, if he feels there is need to do that. This could even turn out to be higher than the share of sons. Thus the need of the orphaned grandson was taken care of, while at the same time, the principle of inheritance -- that in the presence of the nearer, the farther should not receive -- remained intact.The injunctions of weaningAfter that, it is said in the subject verse:فَإِنْ أَرَ‌ادَا فِصَالًا عَن تَرَ‌اضٍ مِّنْهُمَا وَتَشَاوُرٍ‌ فَلَا جُنَاحَ عَلَيْهِمَاthat is, if the mother and father of the child, after mutual consultation and agreement, decide that they have to wean the child earlier than two years, because of the inability of the mother or some sickness of the child, then there is no sin involved here as well. The condition of 'mutual consultation and agreement' was placed for the reason that in weaning the child, his or her welfare should be the paramount concern. Making the child a target-board of mutual differences and quarrels is undesirable.Injunctions of suckling by a nurseIn the end, it is said:وَإِنْ أَرَ‌دتُّمْ أَن تَسْتَرْ‌ضِعُوا أَوْلَادَكُمْ فَلَا جُنَاحَ عَلَيْكُمْ إِذَا سَلَّمْتُم مَّا آتَيْتُم بِالْمَعْرُ‌وفِIt means: If you wish, for some expedient reason, to have your children suckled by a wet-nurse in place of the mother, even then there is no sin in doing so. However, the condition is that the wages settled with the wet-nurse be paid in full. If the wages were not paid as settled, the sin thereof will rest with the parents.From this we learn that should a father realize that the feed of the mother, who is willing to suckle, is not good for the child, he has the right to stop the mother from suckling and get a wet-nurse to do that.From this we also learn that the wages or salary of the woman employed for suckling should be negotiated and settled clearly so that there is no dispute later on; and then let the settled wages be handed over to her at the appointed time and let there be no postponement or evasion.After stating all these injunctions relating to rada` ah (suckling) رضاعہ ، the Qur'an once again returns to its special manner and style whereby it brings into focus the fear of Allah Almighty and the concept of His all-encompassing Knowledge so that acting in accordance with law becomes easy, and one remains bound by it under all conditions, seen or unseen. It is said: وَاتَّقُوا اللَّـهَ وَاعْلَمُوا أَنَّ اللَّـهَ بِمَا تَعْمَلُونَ بَصِي that is, 'keep fearing Allah and know for sure that Allah Almighty is fully watching over your open and secret, and your seen and unseen, and He is aware of all intents and purposes hidden in your hearts.' Any party that acts against these injunctions of suckling and weaning or takes a decision in this connection disregarding the welfare of the child, shall deserve punishment.

<h2 class="title">The Suckling Period is only Two Years</h2><p>This is a direction from Allah to the mothers to suckle their infants through the complete term of suckling, which is two years. Hence, suckling after two years is not included in this address. Allah said: </p><div class="text_uthmani arabic">لِمَنْ أَرَادَ أَن يُتِمَّ الرَّضَاعَةَ</div><p>(...who desire to complete the term of suckling,) </p><p>Therefore, the suckling that establishes Tahrim (prohibition, i.e., one cannot marry his mother or sister from suckling) is what occurs before the two years end. If the infant is suckled only after two years of age, then no Tahrim will be established. At-Tirmidhi under Chapter: `Suckling establishes Tahrim within the first two years,' reported that Umm Salamah narrated that Allah's Messenger said: </p><div class="text_uthmani arabic">«لَا يَحْرُمُ مِنَ الرَّضَاعِ إِلَّا مَا فَتَقَ الْأَمْعَاءَ فِي الثَّدْيِ وَكَانَ قَبْلَ الْفِطَام»</div><p>(Suckling establishes Tahrim if it is on the breast and before Fitam (before weaning, i.e., before the end of the first two years).) </p><p>At-Tirmidhi said, "This Hadith is Hasan Sahih. The majority of the people of knowledge among the Companions of Allah's Messenger and others acted upon this, that is that suckling establishes Tahrim (prohibition in marriage) before the end of the two years and that whatever occurs after that does not establish Tahrim". At-Tirmidhi is alone in recording this Hadith and the narrators in its chain meet the criteria of the Sahihayn. The Prophet's statement: </p><div class="text_uthmani arabic">«إِلَّا مَا كَانَ فِي الثَّدْي»</div><p>(On the breast) refers to the organ of suckling before the two years. Imam Ahmad reported a Hadith in which Al-Bara' bin `Azib narrated, "When Ibrahim, the Prophet's son, died, the Prophet said: </p><div class="text_uthmani arabic">«إِنَّ ابْنِي مَاتَ فِي الثَّدْيِ، إِنَّ لَهُ مُرْضِعًا فِي الْجَنَّـة»</div><p>(My son has died on the breast and he has someone to suckle him in Paradise.) </p><p>Furthermore, Ad-Daraqutni related that Ibn `Abbas said that Allah's Messenger said: </p><div class="text_uthmani arabic">«لَا يَحْرُمُ مِنَ الرَّضَاعِ إِلَّا مَا كَانَ فِي الْحَوْلَيْن»</div><p>(Suckling establishes Tahrim only within the (first) two years.) </p><p>Imam Malik reported this Hadith from Thawr bin Zayd who narrated that Ibn `Abbas related it to the Prophet . Ad-Darawardi reported this Hadith from Thawr who narrated it from `Ikrimah who narrated it from Ibn `Abbas. In this narration, which is more authentic, he added: </p><div class="text_uthmani arabic">«وَمَا كَانَ بَعْدَ الْحَوْلَيْنِ فَليْسَ بِشَيْء»</div><p>(Whatever occurs after the two years is not considered.) </p><h2 class="title">Suckling beyond the Two Years</h2><p>It is reported in the Sahih that `A'ishah thought that if a woman gives her milk to an older person (meaning beyond the age of two years) then this will establish Tahrim. This is also the opinion of `Ata' bin Abu Rabah and Layth bin Sa`d. Hence, `A'ishah thought that it is permissible to suckle the man whom the woman needs to be allowed in her house. She used as evidence the Hadith of Salim, the freed slave of Abu Hudhayfah, where the Prophet ordered Abu Hudhayfah's wife to give some of her milk to Salim, although he was a man, and ever since then, he used to enter her house freely. However, the rest of the Prophet's wives did not agree with this opinion and thought that this was only a special case. This is also the opinion of the majority of the scholars. </p><h2 class="title">Suckling for Monetary Compensation</h2><p>Allah said: </p><div class="text_uthmani arabic">وَعلَى الْمَوْلُودِ لَهُ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوفِ</div><p>(...but the father of the child shall bear the cost of the mother's food and clothing on a reasonable basis.) meaning, the father of the baby is obliged to provide for the expenses of the mother and to buy her clothes, in reasonable amounts usually used by similar women in that area, without extravagance or stinginess. The father spends within his means in this case. Allah said in another Ayah: </p><div class="text_uthmani arabic">لِيُنفِقْ ذُو سَعَةٍ مِّن سَعَتِهِ وَمَن قُدِرَ عَلَيْهِ رِزْقُهُ فَلْيُنفِقْ مِمَّآ ءَاتَاهُ اللَّهُ لاَ يُكَلِّفُ اللَّهُ نَفْساً إِلاَّ مَآ ءَاتَاهَا سَيَجْعَلُ اللَّهُ بَعْدَ عُسْرٍ يُسْراً </div><p>(Let the rich man spend according to his means; and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him. Allah will grant after hardship, ease.) (65:7) </p><p>Ad-Dahhak commented, "If the husband divorces his wife, with whom he had a child, and she suckles that child, he is required to provide for the mother's expenses and clothes within reason." </p><h2 class="title">No Darar (Harm) or Dirar (Revenge)</h2><p>Allah said: </p><div class="text_uthmani arabic">لاَ تُضَآرَّ وَلِدَةٌ بِوَلَدِهَا</div><p>(No mother shall be treated unfairly on account of her child,) meaning, the mother should not decline to rear her child to harm its father. The mother does not have the right to refrain from suckling the child after giving birth, unless she suckles him/her the milk that is necessary for his/her survival. Later on, she is allowed to give up custody of the child as long as she does not do that intending to harm the father. In addition, the father is not allowed to take the child from his mother to harm the mother. This is why Allah said: </p><div class="text_uthmani arabic">وَلاَ مَوْلُودٌ لَّهُ بِوَلَدِهِ</div><p>(...nor father on account of his child.) meaning, by taking the child from its mother intending to harm the mother. This is the Tafsir of Mujahid, Qatadah, Ad-Dahhak, Az-Zuhri, As-Suddi, Ath-Thawri and Ibn Zayd, and others on this Ayah. </p><p>Allah then said: </p><div class="text_uthmani arabic">وَعَلَى الْوَارِثِ مِثْلُ ذلِكَ</div><p>(And on the (father's) heir is incumbent the like of that (which was incumbent on the father).) meaning, by refraining from harming the relative (of the father, i.e., his infant), as Mujahid, Ash-Sha`bi and Ad-Dahhak stated. It was also reported that (the Ayah requires) the inheritor (of the father) to spend on the mother of the child, just as the father was spending, and to preserve her rights and refrain from harming her, according to the Tafsir of the majority of the scholars. We should state that Ibn Jarir has explained this subject in detail in his Tafsir and that he also stated that suckling the child after the second year might harm the child's body and mind. Sufyan Ath-Thawri narrated that `Alqamah asked a woman who was suckling her child after the second year ended, not to do that. </p><h2 class="title">Fitam (weaning) occurs by Mutual Consent</h2><p>Allah said: </p><div class="text_uthmani arabic">فَإِنْ أَرَادَا فِصَالاً عَن تَرَاضٍ مِّنْهُمَا وَتَشَاوُرٍ فَلاَ جُنَاحَ عَلَيْهِمَا</div><p>(If they both decide on weaning, by mutual consent, and after due consultation, there is no sin on them.) </p><p>This Ayah indicates that if the father and the mother decide on the Fitam (weaning) before the two years (of suckling) end, and for a benefit that they duly discuss and agree upon, then there is no sin in this case. So, the Ayah indicates that one parent is not allowed to make this kind of decision without duly consulting the other parent, as stated by Ath-Thawri. The method of mutual consultation protects the child's interests. It is also a mercy from Allah to His servants, for He has legislated the best method for parents to rear their children, and His legislation guides and directs the parents and the children to success. Similarly, Allah said in Surat At-Talaq (chapter 65 in the Qur'an): </p><div class="text_uthmani arabic">فَإِنْ أَرْضَعْنَ لَكُمْ فَـَاتُوهُنَّ أُجُورَهُنَّ وَأْتَمِرُواْ بَيْنَكُمْ بِمَعْرُوفٍ وَإِن تَعَاسَرْتُمْ فَسَتُرْضِعُ لَهُ أُخْرَى</div><p>(Then if they give suck to the children for you, give them their due payment, and let each of you accept the advice of the other in a just way. But if you make difficulties for one another, then some other woman may give suck for him (the father of the child).) (65:6) </p><p>Allah then said: </p><div class="text_uthmani arabic">وَإِنْ أَرَدتُّمْ أَن تَسْتَرْضِعُواْ أَوْلَـدَكُمْ فَلاَ جُنَاحَ عَلَيْكُمْ إِذَا سَلَّمْتُم مَّآ ءَاتَيْتُم بِالْمَعْرُوفِ</div><p>(And if you decide on a foster suckling-mother for your children, there is no sin on you, provided you pay (the mother) what you agreed (to give her) on a reasonable basis.) meaning, if the mother and the father both agree that the father assumes custody of the child due to a circumstance that compels her or allows him to do so, then there is no sin in this case. Hence, the mother is allowed to give up the child and the father is allowed to assume custody of the child. The father should kindly give the mother her expenses for the previous period (during which she reared and suckled the child), and he should seek other women to suckle his child for monetary compensation. Thereafter, Allah said: </p><div class="text_uthmani arabic">وَاتَّقُواْ اللَّهَ</div><p>(And fear Allah) meaning, in all of your affairs, </p><div class="text_uthmani arabic">وَاعْلَمُواْ أَنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ</div><p>(And know that Allah is All-Seer of what you do.) meaning, none of your affairs or speech escapes His perfect Watch. </p>

The Suckling Period is only Two YearsThis is a direction from Allah to the mothers to suckle their infants through the complete term of suckling, which is two years. Hence, suckling after two years is not included in this address. Allah said: لِمَنْ أَرَادَ أَن يُتِمَّ الرَّضَاعَةَ(...who desire to complete the term of suckling,) Therefore, the suckling that establishes Tahrim (prohibition, i.e., one cannot marry his mother or sister from suckling) is what occurs before the two years end. If the infant is suckled only after two years of age, then no Tahrim will be established. At-Tirmidhi under Chapter: `Suckling establishes Tahrim within the first two years,' reported that Umm Salamah narrated that Allah's Messenger said: «لَا يَحْرُمُ مِنَ الرَّضَاعِ إِلَّا مَا فَتَقَ الْأَمْعَاءَ فِي الثَّدْيِ وَكَانَ قَبْلَ الْفِطَام»(Suckling establishes Tahrim if it is on the breast and before Fitam (before weaning, i.e., before the end of the first two years).) At-Tirmidhi said, "This Hadith is Hasan Sahih. The majority of the people of knowledge among the Companions of Allah's Messenger and others acted upon this, that is that suckling establishes Tahrim (prohibition in marriage) before the end of the two years and that whatever occurs after that does not establish Tahrim". At-Tirmidhi is alone in recording this Hadith and the narrators in its chain meet the criteria of the Sahihayn. The Prophet's statement: «إِلَّا مَا كَانَ فِي الثَّدْي»(On the breast) refers to the organ of suckling before the two years. Imam Ahmad reported a Hadith in which Al-Bara' bin `Azib narrated, "When Ibrahim, the Prophet's son, died, the Prophet said: «إِنَّ ابْنِي مَاتَ فِي الثَّدْيِ، إِنَّ لَهُ مُرْضِعًا فِي الْجَنَّـة»(My son has died on the breast and he has someone to suckle him in Paradise.) Furthermore, Ad-Daraqutni related that Ibn `Abbas said that Allah's Messenger said: «لَا يَحْرُمُ مِنَ الرَّضَاعِ إِلَّا مَا كَانَ فِي الْحَوْلَيْن»(Suckling establishes Tahrim only within the (first) two years.) Imam Malik reported this Hadith from Thawr bin Zayd who narrated that Ibn `Abbas related it to the Prophet . Ad-Darawardi reported this Hadith from Thawr who narrated it from `Ikrimah who narrated it from Ibn `Abbas. In this narration, which is more authentic, he added: «وَمَا كَانَ بَعْدَ الْحَوْلَيْنِ فَليْسَ بِشَيْء»(Whatever occurs after the two years is not considered.) Suckling beyond the Two YearsIt is reported in the Sahih that `A'ishah thought that if a woman gives her milk to an older person (meaning beyond the age of two years) then this will establish Tahrim. This is also the opinion of `Ata' bin Abu Rabah and Layth bin Sa`d. Hence, `A'ishah thought that it is permissible to suckle the man whom the woman needs to be allowed in her house. She used as evidence the Hadith of Salim, the freed slave of Abu Hudhayfah, where the Prophet ordered Abu Hudhayfah's wife to give some of her milk to Salim, although he was a man, and ever since then, he used to enter her house freely. However, the rest of the Prophet's wives did not agree with this opinion and thought that this was only a special case. This is also the opinion of the majority of the scholars. Suckling for Monetary CompensationAllah said: وَعلَى الْمَوْلُودِ لَهُ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوفِ(...but the father of the child shall bear the cost of the mother's food and clothing on a reasonable basis.) meaning, the father of the baby is obliged to provide for the expenses of the mother and to buy her clothes, in reasonable amounts usually used by similar women in that area, without extravagance or stinginess. The father spends within his means in this case. Allah said in another Ayah: لِيُنفِقْ ذُو سَعَةٍ مِّن سَعَتِهِ وَمَن قُدِرَ عَلَيْهِ رِزْقُهُ فَلْيُنفِقْ مِمَّآ ءَاتَاهُ اللَّهُ لاَ يُكَلِّفُ اللَّهُ نَفْساً إِلاَّ مَآ ءَاتَاهَا سَيَجْعَلُ اللَّهُ بَعْدَ عُسْرٍ يُسْراً (Let the rich man spend according to his means; and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him. Allah will grant after hardship, ease.) (65:7) Ad-Dahhak commented, "If the husband divorces his wife, with whom he had a child, and she suckles that child, he is required to provide for the mother's expenses and clothes within reason." No Darar (Harm) or Dirar (Revenge)Allah said: لاَ تُضَآرَّ وَلِدَةٌ بِوَلَدِهَا(No mother shall be treated unfairly on account of her child,) meaning, the mother should not decline to rear her child to harm its father. The mother does not have the right to refrain from suckling the child after giving birth, unless she suckles him/her the milk that is necessary for his/her survival. Later on, she is allowed to give up custody of the child as long as she does not do that intending to harm the father. In addition, the father is not allowed to take the child from his mother to harm the mother. This is why Allah said: وَلاَ مَوْلُودٌ لَّهُ بِوَلَدِهِ(...nor father on account of his child.) meaning, by taking the child from its mother intending to harm the mother. This is the Tafsir of Mujahid, Qatadah, Ad-Dahhak, Az-Zuhri, As-Suddi, Ath-Thawri and Ibn Zayd, and others on this Ayah. Allah then said: وَعَلَى الْوَارِثِ مِثْلُ ذلِكَ(And on the (father's) heir is incumbent the like of that (which was incumbent on the father).) meaning, by refraining from harming the relative (of the father, i.e., his infant), as Mujahid, Ash-Sha`bi and Ad-Dahhak stated. It was also reported that (the Ayah requires) the inheritor (of the father) to spend on the mother of the child, just as the father was spending, and to preserve her rights and refrain from harming her, according to the Tafsir of the majority of the scholars. We should state that Ibn Jarir has explained this subject in detail in his Tafsir and that he also stated that suckling the child after the second year might harm the child's body and mind. Sufyan Ath-Thawri narrated that `Alqamah asked a woman who was suckling her child after the second year ended, not to do that. Fitam (weaning) occurs by Mutual ConsentAllah said: فَإِنْ أَرَادَا فِصَالاً عَن تَرَاضٍ مِّنْهُمَا وَتَشَاوُرٍ فَلاَ جُنَاحَ عَلَيْهِمَا(If they both decide on weaning, by mutual consent, and after due consultation, there is no sin on them.) This Ayah indicates that if the father and the mother decide on the Fitam (weaning) before the two years (of suckling) end, and for a benefit that they duly discuss and agree upon, then there is no sin in this case. So, the Ayah indicates that one parent is not allowed to make this kind of decision without duly consulting the other parent, as stated by Ath-Thawri. The method of mutual consultation protects the child's interests. It is also a mercy from Allah to His servants, for He has legislated the best method for parents to rear their children, and His legislation guides and directs the parents and the children to success. Similarly, Allah said in Surat At-Talaq (chapter 65 in the Qur'an): فَإِنْ أَرْضَعْنَ لَكُمْ فَـَاتُوهُنَّ أُجُورَهُنَّ وَأْتَمِرُواْ بَيْنَكُمْ بِمَعْرُوفٍ وَإِن تَعَاسَرْتُمْ فَسَتُرْضِعُ لَهُ أُخْرَى(Then if they give suck to the children for you, give them their due payment, and let each of you accept the advice of the other in a just way. But if you make difficulties for one another, then some other woman may give suck for him (the father of the child).) (65:6) Allah then said: وَإِنْ أَرَدتُّمْ أَن تَسْتَرْضِعُواْ أَوْلَـدَكُمْ فَلاَ جُنَاحَ عَلَيْكُمْ إِذَا سَلَّمْتُم مَّآ ءَاتَيْتُم بِالْمَعْرُوفِ(And if you decide on a foster suckling-mother for your children, there is no sin on you, provided you pay (the mother) what you agreed (to give her) on a reasonable basis.) meaning, if the mother and the father both agree that the father assumes custody of the child due to a circumstance that compels her or allows him to do so, then there is no sin in this case. Hence, the mother is allowed to give up the child and the father is allowed to assume custody of the child. The father should kindly give the mother her expenses for the previous period (during which she reared and suckled the child), and he should seek other women to suckle his child for monetary compensation. Thereafter, Allah said: وَاتَّقُواْ اللَّهَ(And fear Allah) meaning, in all of your affairs, وَاعْلَمُواْ أَنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ(And know that Allah is All-Seer of what you do.) meaning, none of your affairs or speech escapes His perfect Watch.

Wives of men who die among you should wait (after their husbands death) for four months and ten days; and when the term is over there is no sin if they do what they like with themselves honourably, for God is aware of all that you do.

And those among you who die leaving wives behind them, then such widows shall restrain themselves for four months and ten days; so when their term is completed, O guardians of such women, there is no sin on you in what the women may decide for themselves in accordance with Islamic law; and Allah is Well Aware of what you do.

And those of you who die, leaving wives, they shall wait by themselves for four months and ten nights; when they have reached their term then it is no fault in you what they may do with themselves honourably. God is aware of the things you do.

And if any of you die and leave wives behind, they shall undergo, without remarrying, a waiting-period of four months and ten days; whereupon, when they have reached the end of their waiting-term, there shall be no sin in whatever they may do with their persons in a lawful manner. And God is aware of all that you do.

And as for those of you who die and leave wives behind, they Shall keep them selves in waiting for four months and ten days. Then when they have attained their period, no blame there is on you for that which they do with them selves reputably. And of that which ye work Allah is aware.

And those of you who die and leave wives behind them, they (the wives) shall wait (as regards their marriage) for four months and ten days, then when they have fulfilled their term, there is no sin on you if they (the wives) dispose of themselves in a just and honourable manner (i.e. they can marry). And Allah is Well-Acquainted with what you do.

As for those among you who die and leave widows behind, their widows shall wait by themselves for four months and ten days. When they have reached their term, there is no blame on you regarding what they might honorably do with themselves. God is fully acquainted with what you do.

If those of you, who die, leave wives behind, they should abstain (from marriage) for four months and ten days. Then when their waiting term expires, they are free to do whatever they choose for themselves, provided that it is decent; you shall not be answerable for this; Allah is fully aware of what you do.

And those of you who die and leave wives behind them, they (the wives) shall wait (as regards their marriage) for four months and ten days, then when they have fulfilled their term, there is no sin on you if they (the wives) dispose of themselves in a (just and) honorable manner (i.e., they can marry). And Allah is well-acquainted with what you do.

Such of you as die and leave behind them wives, they (the wives) shall wait, keeping themselves apart, four months and ten days. And when they reach the term (prescribed for them) then there is no sin for you in aught that they may do with themselves in decency. Allah is informed of what ye do.

As for those of you who die leaving wives, they shall wait by themselves four months and ten days, and when they complete their term, there will be no sin upon you in respect of what they may do with themselves in accordance with honourable norms. And Allah is well aware of what you do.

And those of you who die and leave wives behind such wives shall wait by themselves for four months and ten (nights). When they have reached the end of their waiting period, there shall be no offense for you in whatever they choose for themselves kindly. Allah is Aware of what you do.

And those who are taken in death among you and leave wives behind - they, [the wives, shall] wait four months and ten [days]. And when they have fulfilled their term, then there is no blame upon you for what they do with themselves in an acceptable manner. And Allah is [fully] Acquainted with what you do.

The wives of those of you who die have to wait for a period of four months and ten days. After this appointed time, it is no sin for the relatives of the deceased to let the widows do what is reasonable. God knows well what you do.

And (as for) those of you who die and leave wives behind, they should keep themselves in waiting for four months and ten days; then when they have fully attained their term, there is no blame on you for what they do for themselves in a lawful manner; and Allah is aware of what you do.

Wa<b>a</b>lla<u>th</u>eena yutawaffawna minkum waya<u>th</u>aroona azw<u>a</u>jan yatarabba<u>s</u>na bianfusihinna arbaAAata ashhurin waAAashran fai<u>tha</u> balaghna ajalahunna fal<u>a</u> jun<u>ah</u>a AAalaykum feem<u>a</u> faAAalna fee anfusihinna bi<b>a</b>lmaAAroofi wa<b>A</b>ll<u>a</u>hu bim<u>a</u> taAAmaloona khabeer<b>un</b>

If any of you die and leave widows, the widows should wait for four months and ten days. When they have reached the end of their waiting period you will not be blamed for what they may reasonably choose to do with themselves: God is aware of what you do.

If any of you die and leave widows behind, they shall wait concerning themselves four months and ten days: When they have fulfilled their term, there is no blame on you if they dispose of themselves in a just and reasonable manner. And Allah is well acquainted with what ye do.

وَٱلَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَٰجًا يَتَرَبَّصْنَ بِأَنفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَلَا جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ فِىٓ أَنفُسِهِنَّ بِٱلْمَعْرُوفِ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

When someone passes away and leaves behind a wife who is not pregnant, it is the duty of such a woman to wait for a period of four months and ten days, in which she must not leave the husband’s home, beautify herself or get married. Once this period ends, there is no blame on their guardians if these women do these actions, which were previously prohibited during the waiting period, as long as it is done in a manner acceptable to society and the sacred law. Allah is well aware of what you do. None of your private or public actions are concealed from Him; and He will reward you for them.

When someone passes away and leaves behind a wife who is not pregnant, it is the duty of such a woman to wait for a period of four months and ten days, in which she must not leave the husband’s home, beautify herself or get married. Once this period ends, there is no blame on their guardians if these women do these actions, which were previously prohibited during the waiting period, as long as it is done in a manner acceptable to society and the sacred law. Allah is well aware of what you do. None of your private or public actions are concealed from Him; and He will reward you for them.

<p>Some injunctions relating to 'Iddah</p><p>1. For one whose husband dies, it is not correct to wear perfume or make-up or use kohl52 or hair oil, beauty-treat unnecessarily, apply henna and dress gaudily. It is also not correct to talk about the second marriage in clear and unambiguous words as appears in the succeeding verse. In addition to this it is also incorrect to stay overnight in homes other than one's own. The text's "yatarabbasna bi anfusihinna" يَتَرَ‌بَّصْنَ بِأَنفُسِهِنَّ translated as "keep themselves waiting" hint towards these avoidances. And this is also the injunction for the woman who has received an irrevocable divorce, that is, in which revocation is not possible. However, it is not right for her to go out of the house even during the daytime unless there is an extreme compulsion.</p><p>2. Another rule most people are not aware of is: If the husband dies on the night of the new moon, these months will be completed in accordance with the lunar calendar. Their being of 29 or 30 days makes no difference. But, if he died after the night of the new moon, all these months will be completed as of 30 days each. In all, 130 days will be completed. And when this period expires, and the same time when the death occurred comes, ` iddah will be over.</p><p>And now a word concerning what was said about women -- "There is no sin on you in what they do for themselves as recognized."This teaches us that it becomes obligatory on others to stop one who acts against the Shari'ah, of course, if they have the ability or power to do so. Otherwise, these people too become sinners. And the expression, bi l'ma` ruf بِالْمَعْرُ‌وفِ ("with fairness' or 'as recognized' ) means that the marriage solemnized should be correct, and permissible according to the Shari'ah; all conditions of its being lawful should be observed.</p><p>52. Surma: collorium, claimed to be an inorganic lead compound -- 'Galena', which has been erroneously translated as 'Antimony' by Western writers. Since 'Antimony' is a known ingredient of modern sophisticated explosives, this age-old eye-cosmetic has gone out of fashion and favour.</p>

Some injunctions relating to 'Iddah1. For one whose husband dies, it is not correct to wear perfume or make-up or use kohl52 or hair oil, beauty-treat unnecessarily, apply henna and dress gaudily. It is also not correct to talk about the second marriage in clear and unambiguous words as appears in the succeeding verse. In addition to this it is also incorrect to stay overnight in homes other than one's own. The text's "yatarabbasna bi anfusihinna" يَتَرَ‌بَّصْنَ بِأَنفُسِهِنَّ translated as "keep themselves waiting" hint towards these avoidances. And this is also the injunction for the woman who has received an irrevocable divorce, that is, in which revocation is not possible. However, it is not right for her to go out of the house even during the daytime unless there is an extreme compulsion.2. Another rule most people are not aware of is: If the husband dies on the night of the new moon, these months will be completed in accordance with the lunar calendar. Their being of 29 or 30 days makes no difference. But, if he died after the night of the new moon, all these months will be completed as of 30 days each. In all, 130 days will be completed. And when this period expires, and the same time when the death occurred comes, ` iddah will be over.And now a word concerning what was said about women -- "There is no sin on you in what they do for themselves as recognized."This teaches us that it becomes obligatory on others to stop one who acts against the Shari'ah, of course, if they have the ability or power to do so. Otherwise, these people too become sinners. And the expression, bi l'ma` ruf بِالْمَعْرُ‌وفِ ("with fairness' or 'as recognized' ) means that the marriage solemnized should be correct, and permissible according to the Shari'ah; all conditions of its being lawful should be observed.52. Surma: collorium, claimed to be an inorganic lead compound -- 'Galena', which has been erroneously translated as 'Antimony' by Western writers. Since 'Antimony' is a known ingredient of modern sophisticated explosives, this age-old eye-cosmetic has gone out of fashion and favour.

<h2 class="title">The `Iddah (Waiting Period) of the Widow</h2><p>This Ayah contains a command from Allah to the wives whose husbands die, that they should observe a period of `Iddah of four months and ten nights, including the cases where the marriage was consummated or otherwise, according to the consensus (of the scholars). </p><p>The proof that this ruling includes the case where the marriage was not consummated is included in the general meaning of the Ayah. In a narration recorded by Imam Ahmad and the compilers of the Sunan, which At-Tirmidhi graded Sahih, Ibn Mas`ud was asked about a man who married a woman, but he died before consummating the marriage. He also did not appoint a Mahr (dowry) for her. They kept asking Ibn Mas`ud about this subject until he said, "I shall give you my own opinion, and if it is correct then it is from Allah, while if it is wrong it is because of my error and because of (the evil efforts of) Satan. In this case, Allah and His Messenger are innocent of my opinion. She has her full Mahr." In another narration, Ibn Mas`ud said, "She has a similar Mahr to that of the women of her status, without stinginess or extravagance." He then continued, "She has to spend the `Iddah and has a right to the inheritance." Ma`qil bin Yasar Ashja`i then stood up and said, "I heard Allah's Messenger issue a similar judgment for the benefit of Barwa` bint Washiq." `Abdullah bin Mas`ud became very delighted upon hearing this statement. In another narration, several men from Ashja` (tribe) stood up and said, "We testify that Allah's Messenger issued a similar ruling for the benefit of Barwa` bint Washiq." </p><p>As for the case of the widow whose husband dies while she is pregnant, her term of `Iddah ends when she gives birth, even if it occurs an instant (after her husband dies). This ruling is taken from Allah's statement: </p><div class="text_uthmani arabic">وَأُوْلَـتُ الاٌّحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ</div><p>(And for those who are pregnant, their `Iddah is until they lay down their burden.) (65:4) </p><p>There is also a Hadith from Subay`ah Al-Aslamiyah in the Two Sahihs, through various chains of narration. Her husband, Sa`d bin Khawlah, died while she was pregnant and she gave birth only a few nights after his death. When she finished her Nifas (postnatal period), she beautified herself for those who might seek to engage her (for marriage). Then, Abu Sanabil bin Ba`kak came to her and said, "Why do I see you beautified yourself, do you wish to marry By Allah! You will not marry until the four months and ten nights have passed." Subay`ah said, "When he said that to me, I collected my garments when night fell and went to Allah's Messenger and asked him about this matter. He said that my `Iddah had finished when I gave birth and allowed me to get married if I wished." </p><h2 class="title">The Wisdom behind legislating the `Iddah</h2><p>Sa`id bin Musayyib and Abu Al-`Aliyah stated that the wisdom behind making the `Iddah of the widow four months and ten nights is that the womb might contain a fetus. When the woman waits for this period, it will become evident if she is pregnant. Similarly, there is a Hadith in the Two Sahihs narrated by Ibn Mas`ud stating: </p><div class="text_uthmani arabic">«إنَّ خَلْقَ أَحَدِكُمْ يُجْمَعُ فِي بَطْنِ أُمِّهِ أَرْبَعِينَ يَوْمًا نُطْفَةً، ثُمَّ يَكُونُ عَلَقَةً مِثْلَ ذلِكَ، ثُمَّ يَكُونُ مُضْغَةً مِثْلَ ذلِكَ، ثُمَّ يُبْعَثُ إِلَيْهِ الْمَلَكُ فَيَنْفُخُ فِيهِ الرُّوح»</div><p>((The creation of) a human being is put together in the womb of his mother in forty days in the form of a seed, and next he becomes a clot of thick blood for a similar period, and next a morsel of flesh for a similar period. Then, Allah sends an angel who is ordered to breathe life unto the fetus.) </p><p>So, these are four months and ten more days to be sure, as some months are less (than thirty days), and the fetus will then start to show signs of life after the soul has been breathed into it. Allah knows best. </p><h2 class="title">The `Iddah of the Slave Mother whose Master dies</h2><p>We should state here that the `Iddah of the slave mother is the same in the case of death, as the `Iddah of the free woman. Imam Ahmad reported that `Amr bin Al-`As said, "Do not confuse the Sunnah of our Prophet for us. The `Iddah of the mother, who is also a servant, when her master dies, is four months and ten nights." </p><h2 class="title">Mourning is required during the `Iddah of Death</h2><p>Allah said: </p><div class="text_uthmani arabic">فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ فِى أَنفُسِهِنَّ بِالْمَعْرُوفِ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ</div><p>(...then when they have fulfilled their term, there is no sin on you if they (the wives) dispose of themselves in a (just and) honorable manner (i.e., they can marry). And Allah is well-acquainted with what you do.) </p><p>This Ayah indicates that mourning for the dead husband is required until the `Iddah is finished. It is also reported in the Two Sahihs that Umm Habibah and Zaynab bint Jahsh narrated that Allah's Messenger said: </p><div class="text_uthmani arabic">«لَا يَحِلُّ لِامْرَأَةٍ تُؤْمِنُ بِاللهِ وَالْيَوْم الآخِر أن تُحِدَّ عَلى مَيِتٍ فَوْقَ ثَلَاثٍ، إِلَّا عَلى زَوْجٍ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا»</div><p>(It is not lawful for a woman who believes in Allah and the Last Day to mourn for more than three days for any dead person except her husband, for whom she mourns for four months and ten days.) </p><p>It is reported in the Two Sahihs that Umm Salamah said that a woman said, "O Messenger of Allah! My daughter's husband died and she is complaining about her eye, should we administer kohl in her eye" He said, "No," several times upon repeating this question. He then said: </p><div class="text_uthmani arabic">«إنَّمَا هِيَ أَرْبَعَةُ أَشْهُرٍ وَعَشْرٌ، وَقَدْ كَانَتْ إِحْدَاكُنَّ فِي الْجَاهِلِيَّةِ تَمْكُثُ سَنَة»</div><p>(It is four months and ten (nights)! During the Jahiliyyah, one of you would mourn for an entire year.) </p><p>Zaiynab the daughter of Umm Salamah said (about the pre-Islamic era of ignorance), "When the woman's husband died, she would go into seclusion and would wear the worst clothes she has. She would refrain from wearing perfume or any adornments until a year passed. She would then come out of seclusion and would be given dung that she would throw. Then an animal would be brought out, a donkey, a sheep, or a bird. Then some blood would be drained from it, usually resulting in its death." </p><p>In short, the mourning required from a wife whose husband dies, includes not using beautification aids, such as wearing perfume and the clothes and jewelry that encourage the men to seek marriage from the woman. All widows must observe this period of mourning whether they are young, old, free, servant, Muslim or disbeliever, as the general meaning of the Ayah indicates. </p><p>Allah also said: </p><div class="text_uthmani arabic">فَإِذَا بَلَغْنَ أَجَلَهُنَّ</div><p>(...then when they have fulfilled their term) meaning, when the `Iddah finishes, according to Ad-Dahhak and Ar-Rabi` bin Anas. </p><div class="text_uthmani arabic">فَلاَ جُنَاحَ عَلَيْكُمْ</div><p>(there is no sin on you) Az-Zuhri said, "Meaning her Wali (guardian)." </p><div class="text_uthmani arabic">فِيمَا فَعَلْنَ</div><p>(if they (the wives) dispose) meaning, the women whose `Iddah has finished. Al-`Awfi said that Ibn `Abbas said, "If the woman is divorced or if her husband dies and then her `Iddah term ends, there is no sin that she beautifies herself, so that she becomes ready for marriage proposals. This is the way `that is just and honorable'." It was reported that Muqatil bin Hayyan gave the same explanation. Ibn Jurayj related that Mujahid said: </p><div class="text_uthmani arabic">فَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ فِى أَنفُسِهِنَّ بِالْمَعْرُوفِ</div><p>(...there is no sin on you if they (the wives) dispose of themselves in a just and honorable manner.) "refers to allowed and pure (honorable) marriage." It was also reported that Al-Hasan, Az-Zuhri and As-Suddi said the same. </p>

The `Iddah (Waiting Period) of the WidowThis Ayah contains a command from Allah to the wives whose husbands die, that they should observe a period of `Iddah of four months and ten nights, including the cases where the marriage was consummated or otherwise, according to the consensus (of the scholars). The proof that this ruling includes the case where the marriage was not consummated is included in the general meaning of the Ayah. In a narration recorded by Imam Ahmad and the compilers of the Sunan, which At-Tirmidhi graded Sahih, Ibn Mas`ud was asked about a man who married a woman, but he died before consummating the marriage. He also did not appoint a Mahr (dowry) for her. They kept asking Ibn Mas`ud about this subject until he said, "I shall give you my own opinion, and if it is correct then it is from Allah, while if it is wrong it is because of my error and because of (the evil efforts of) Satan. In this case, Allah and His Messenger are innocent of my opinion. She has her full Mahr." In another narration, Ibn Mas`ud said, "She has a similar Mahr to that of the women of her status, without stinginess or extravagance." He then continued, "She has to spend the `Iddah and has a right to the inheritance." Ma`qil bin Yasar Ashja`i then stood up and said, "I heard Allah's Messenger issue a similar judgment for the benefit of Barwa` bint Washiq." `Abdullah bin Mas`ud became very delighted upon hearing this statement. In another narration, several men from Ashja` (tribe) stood up and said, "We testify that Allah's Messenger issued a similar ruling for the benefit of Barwa` bint Washiq." As for the case of the widow whose husband dies while she is pregnant, her term of `Iddah ends when she gives birth, even if it occurs an instant (after her husband dies). This ruling is taken from Allah's statement: وَأُوْلَـتُ الاٌّحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ(And for those who are pregnant, their `Iddah is until they lay down their burden.) (65:4) There is also a Hadith from Subay`ah Al-Aslamiyah in the Two Sahihs, through various chains of narration. Her husband, Sa`d bin Khawlah, died while she was pregnant and she gave birth only a few nights after his death. When she finished her Nifas (postnatal period), she beautified herself for those who might seek to engage her (for marriage). Then, Abu Sanabil bin Ba`kak came to her and said, "Why do I see you beautified yourself, do you wish to marry By Allah! You will not marry until the four months and ten nights have passed." Subay`ah said, "When he said that to me, I collected my garments when night fell and went to Allah's Messenger and asked him about this matter. He said that my `Iddah had finished when I gave birth and allowed me to get married if I wished." The Wisdom behind legislating the `IddahSa`id bin Musayyib and Abu Al-`Aliyah stated that the wisdom behind making the `Iddah of the widow four months and ten nights is that the womb might contain a fetus. When the woman waits for this period, it will become evident if she is pregnant. Similarly, there is a Hadith in the Two Sahihs narrated by Ibn Mas`ud stating: «إنَّ خَلْقَ أَحَدِكُمْ يُجْمَعُ فِي بَطْنِ أُمِّهِ أَرْبَعِينَ يَوْمًا نُطْفَةً، ثُمَّ يَكُونُ عَلَقَةً مِثْلَ ذلِكَ، ثُمَّ يَكُونُ مُضْغَةً مِثْلَ ذلِكَ، ثُمَّ يُبْعَثُ إِلَيْهِ الْمَلَكُ فَيَنْفُخُ فِيهِ الرُّوح»((The creation of) a human being is put together in the womb of his mother in forty days in the form of a seed, and next he becomes a clot of thick blood for a similar period, and next a morsel of flesh for a similar period. Then, Allah sends an angel who is ordered to breathe life unto the fetus.) So, these are four months and ten more days to be sure, as some months are less (than thirty days), and the fetus will then start to show signs of life after the soul has been breathed into it. Allah knows best. The `Iddah of the Slave Mother whose Master diesWe should state here that the `Iddah of the slave mother is the same in the case of death, as the `Iddah of the free woman. Imam Ahmad reported that `Amr bin Al-`As said, "Do not confuse the Sunnah of our Prophet for us. The `Iddah of the mother, who is also a servant, when her master dies, is four months and ten nights." Mourning is required during the `Iddah of DeathAllah said: فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ فِى أَنفُسِهِنَّ بِالْمَعْرُوفِ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ(...then when they have fulfilled their term, there is no sin on you if they (the wives) dispose of themselves in a (just and) honorable manner (i.e., they can marry). And Allah is well-acquainted with what you do.) This Ayah indicates that mourning for the dead husband is required until the `Iddah is finished. It is also reported in the Two Sahihs that Umm Habibah and Zaynab bint Jahsh narrated that Allah's Messenger said: «لَا يَحِلُّ لِامْرَأَةٍ تُؤْمِنُ بِاللهِ وَالْيَوْم الآخِر أن تُحِدَّ عَلى مَيِتٍ فَوْقَ ثَلَاثٍ، إِلَّا عَلى زَوْجٍ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا»(It is not lawful for a woman who believes in Allah and the Last Day to mourn for more than three days for any dead person except her husband, for whom she mourns for four months and ten days.) It is reported in the Two Sahihs that Umm Salamah said that a woman said, "O Messenger of Allah! My daughter's husband died and she is complaining about her eye, should we administer kohl in her eye" He said, "No," several times upon repeating this question. He then said: «إنَّمَا هِيَ أَرْبَعَةُ أَشْهُرٍ وَعَشْرٌ، وَقَدْ كَانَتْ إِحْدَاكُنَّ فِي الْجَاهِلِيَّةِ تَمْكُثُ سَنَة»(It is four months and ten (nights)! During the Jahiliyyah, one of you would mourn for an entire year.) Zaiynab the daughter of Umm Salamah said (about the pre-Islamic era of ignorance), "When the woman's husband died, she would go into seclusion and would wear the worst clothes she has. She would refrain from wearing perfume or any adornments until a year passed. She would then come out of seclusion and would be given dung that she would throw. Then an animal would be brought out, a donkey, a sheep, or a bird. Then some blood would be drained from it, usually resulting in its death." In short, the mourning required from a wife whose husband dies, includes not using beautification aids, such as wearing perfume and the clothes and jewelry that encourage the men to seek marriage from the woman. All widows must observe this period of mourning whether they are young, old, free, servant, Muslim or disbeliever, as the general meaning of the Ayah indicates. Allah also said: فَإِذَا بَلَغْنَ أَجَلَهُنَّ(...then when they have fulfilled their term) meaning, when the `Iddah finishes, according to Ad-Dahhak and Ar-Rabi` bin Anas. فَلاَ جُنَاحَ عَلَيْكُمْ(there is no sin on you) Az-Zuhri said, "Meaning her Wali (guardian)." فِيمَا فَعَلْنَ(if they (the wives) dispose) meaning, the women whose `Iddah has finished. Al-`Awfi said that Ibn `Abbas said, "If the woman is divorced or if her husband dies and then her `Iddah term ends, there is no sin that she beautifies herself, so that she becomes ready for marriage proposals. This is the way `that is just and honorable'." It was reported that Muqatil bin Hayyan gave the same explanation. Ibn Jurayj related that Mujahid said: فَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ فِى أَنفُسِهِنَّ بِالْمَعْرُوفِ(...there is no sin on you if they (the wives) dispose of themselves in a just and honorable manner.) "refers to allowed and pure (honorable) marriage." It was also reported that Al-Hasan, Az-Zuhri and As-Suddi said the same.

There is no harm in proposing in secret to (any of) these women, or keeping the intention to yourself: God is aware that you will keep them in mind. Yet do not make a promise in secret, unless you speak in a manner that is proper; and do not resolve upon marriage till the fixed term of waiting is over. Remember that God knows what is in your hearts; so be fearful of Him, and remember that God is forgiving and forbearing.

And there is no sin on you if you propose marriage to women while they are hidden from your view, or hide it in your hearts; Allah knows that you will now remember them, but do not make secret pacts with women except by decent words recognised by Islamic law; and do not consummate the marriage until the written command reaches its completion; know well that Allah knows what is in your hearts, therefore fear Him; and know well that Allah is Oft Forgiving, Most Forbearing.

There is no fault in you touching the proposal to women you offer, or hide in your hearts; God knows that you will be mindful of them; but do not make troth with them secretly without you speak honourable words. And do not resolve on the knot of marriage until the book has reached its term; and know that God knows what is in your hearts, so be fearful of Him; and know that God is All-forgiving, All-clement.

But you will incur no sin if you give a hint of [an intended] marriage-offer to [any of] these women, or if you conceive such an intention without making it obvious: [for] God knows that you intend to ask them in marriage. Do not, however, plight your troth with them in secret, but speak only in a decent manner; and do not proceed with tying the marriage-knot ere the ordained [term of waiting] has come to its end. And know that God knows what is in your minds, and therefore remain conscious of Him; and know, too, that God is much-forgiving, forbearing.

And no blame is on you in that ye speak indirectly of your troth unto the said women or conceal it in, your souls! Allah knoweth that ye will anon make mention of these women: but make no promises unto them in secret, except ye speak a reputable saying. And even resolve not on wedding-knot until the prescribed term hath attained its end; and know that Allah knoweth that which is in your souls, wherefore beware of Him, and know that Allah is Forgiving, Forbearing

And there is no sin on you if you make a hint of betrothal or conceal it in yourself, Allah knows that you will remember them, but do not make a promise of contract with them in secret except that you speak an honourable saying according to the Islamic law (e.g. you can say to her, "If one finds a wife like you, he will be happy"). And do not consummate the marriage until the term prescribed is fulfilled. And know that Allah knows what is in your minds, so fear Him. And know that Allah is Oft-Forgiving, Most Forbearing.

You commit no error by announcing your engagement to women, or by keeping it to yourselves. God knows that you will be thinking about them. But do not meet them secretly, unless you have something proper to say. And do not confirm the marriage tie until the writing is fulfilled. And know that God knows what is in your souls, so beware of Him. And know that God is Forgiving and Forbearing.

It is no offence if you make indirect proposal of marriage to widows during their waiting term or keep it concealed in your hearts: for Allah knows that you will naturally think of them. But be careful not to make any secret engagement. If you have to do anything, do it in an honourable way. And you should not settle anything finally about the marriage until the waiting term expires. Understand it well that Allah even knows what is hidden in your hearts; so fear Him. Also know that Allah is Lenient and Forgiving.

And there is no sin on you if you make a hint of betrothal or conceal it in yourself, Allah knows that you will remember them, but do not make a promise (of contract) with them in secret except that you speak an honorable saying. And do not be determined on the marriage bond until the term prescribed is fulfilled. And know that Allah knows what is in your minds, so fear Him. And know that Allah is Oft-Forgiving, Most Forbearing.

There is no sin for you in that which ye proclaim or hide in your minds concerning your troth with women. Allah knoweth that ye will remember them. But plight not your troth with women except by uttering a recognised form of words. And do not consummate the marriage until (the term) prescribed is run. Know that Allah knoweth what is in your minds, so beware of Him; and know that Allah is Forgiving, Clement.

There is no sin upon you in what you may hint in proposing to [recently widowed] women, or what you may secretly cherish within your hearts. Allah knows that you will be thinking of them, but do not make troth with them secretly, unless you say honourable words, and do not resolve on a marriage tie until the prescribed term is complete. Know that Allah knows what is in your hearts, so beware of Him; and know that Allah is all-forgiving, all-forbearing.

No guilt shall be on you in the indication of an engagement to women or what you suppress in yourself. Allah knows that you will remember them; but do not promise them secretly unless you speak kind words (only of indication). And do not resolve on the knot of marriage until the writing has reached its term. And know that Allah knows what is in your hearts, so be cautious of Him. And know that Allah is the Forgiver, the Clement.

There is no blame upon you for that to which you [indirectly] allude concerning a proposal to women or for what you conceal within yourselves. Allah knows that you will have them in mind. But do not promise them secretly except for saying a proper saying. And do not determine to undertake a marriage contract until the decreed period reaches its end. And know that Allah knows what is within yourselves, so beware of Him. And know that Allah is Forgiving and Forbearing.

It is not a sin if you make an indirect marriage proposal or have such an intention in your hearts. God knows that you will cherish their memories in your hearts. Do not have secret dates unless you behave lawfully. Do not decide for a marriage before the appointed time is over. Know that God knows what is in your hearts. Have fear of Him and know that He is All-forgiving and All-merciful.

And there is no blame on you respecting that which you speak indirectly in the asking of (such) women in marriage or keep (the proposal) concealed within your minds; Allah knows that you will mention them, but do not give them a promise in secret unless you speak in a lawful manner, and do not confirm the marriage tie until the writing is fulfilled, and know that Allah knows what is in your minds, therefore beware of Him, and know that Allah is Forgiving, Forbearing.

Wal<u>a</u> jun<u>ah</u>a AAalaykum feem<u>a</u> AAarra<u>d</u>tum bihi min khi<u>t</u>bati a<b>l</b>nnis<u>a</u>i aw aknantum fee anfusikum AAalima All<u>a</u>hu annakum sata<u>th</u>kuroonahunna wal<u>a</u>kin l<u>a</u> tuw<u>a</u>AAidoohunna sirran ill<u>a</u> an taqooloo qawlan maAAroofan wal<u>a</u> taAAzimoo AAuqdata a<b>l</b>nnik<u>ah</u>i <u>h</u>att<u>a</u> yablugha alkit<u>a</u>bu ajalahu wa<b>i</b>AAlamoo anna All<u>a</u>ha yaAAlamu m<u>a</u> fee anfusikum fa<b>i</b><u>hth</u>aroohu wa<b>i</b>AAlamoo anna All<u>a</u>ha ghafoorun <u>h</u>aleem<b>un</b>

It shall be no offence for you to hint at a proposal of marriage [to divorced or widowed women] or to cherish them in your hearts. God knows that you will bear them in mind. But do not enter into any secret arrangement with them, beyond conveying some indication to them of your inclination. Do not proceed with tying the marriage-knot before the end of their waiting period. Know that God has knowledge of all your thoughts. Therefore, take heed and bear in mind that God is forgiving and forbearing.

There is no blame on you if ye make an offer of betrothal or hold it in your hearts. Allah knows that ye cherish them in your hearts: But do not make a secret contract with them except in terms Honourable, nor resolve on the tie of marriage till the term prescribed is fulfilled. And know that Allah Knoweth what is in your hearts, and take heed of Him; and know that Allah is Oft-forgiving, Most Forbearing.

وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا عَرَّضْتُم بِهِۦ مِنْ خِطْبَةِ ٱلنِّسَآءِ أَوْ أَكْنَنتُمْ فِىٓ أَنفُسِكُمْ عَلِمَ ٱللَّهُ أَنَّكُمْ سَتَذْكُرُونَهُنَّ وَلَٰكِن لَّا تُوَاعِدُوهُنَّ سِرًّا إِلَّآ أَن تَقُولُوا۟ قَوْلًا مَّعْرُوفًا وَلَا تَعْزِمُوا۟ عُقْدَةَ ٱلنِّكَاحِ حَتَّىٰ يَبْلُغَ ٱلْكِتَٰبُ أَجَلَهُۥ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ يَعْلَمُ مَا فِىٓ أَنفُسِكُمْ فَٱحْذَرُوهُ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ غَفُورٌ حَلِيمٌ

There is no sin on you if you hint to your desire to propose to a woman who is still in her waiting period after a divorce or after the death of her husband. For example, a person may say, ‘When your waiting period is over, let me know’. There is also no sin on you if you keep this desire to yourselves. Allah knows that you will mention them because of your strong desire to marry, so He has allowed you to give a hint without being open. Beware of secretly making any promise to marry them whilst they are still in their waiting period. However, you may give a hint to them in the manner that is acceptable; but do not confirm the marriage contract in the period of waiting. Know that Allah is aware of what is in your hearts, so be mindful of Him and do not go against His instruction. Know that Allah Forgiving to the person who repents to Him; and that He is tolerant and does not often quickly punish.

There is no sin on you if you hint to your desire to propose to a woman who is still in her waiting period after a divorce or after the death of her husband. For example, a person may say, ‘When your waiting period is over, let me know’. There is also no sin on you if you keep this desire to yourselves. Allah knows that you will mention them because of your strong desire to marry, so He has allowed you to give a hint without being open. Beware of secretly making any promise to marry them whilst they are still in their waiting period. However, you may give a hint to them in the manner that is acceptable; but do not confirm the marriage contract in the period of waiting. Know that Allah is aware of what is in your hearts, so be mindful of Him and do not go against His instruction. Know that Allah Forgiving to the person who repents to Him; and that He is tolerant and does not often quickly punish.

<h2 class="title">Mentioning Marriage indirectly during the `Iddah</h2><p>Allah said: </p><div class="text_uthmani arabic">وَلاَ جُنَاحَ عَلَيْكُمْ</div><p>(And there is no sin on you) meaning, to indirectly mention marriage to the widow during the term of `Iddah for her deceased husband. Ath-Thawri, Shu`bah and Jarir stated that Ibn `Abbas said: </p><div class="text_uthmani arabic">وَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا عَرَّضْتُم بِهِ مِنْ خِطْبَةِ النِّسَآءِ</div><p>(And there is no sin on you if you make a hint of betrothal) "means saying, `I want to marry and I am looking for a woman whose qualities are such and such,' thus talking to her in general terms in a way that is better." In another narration (by Ibn `Abbas), "Saying, `I wish that Allah endows me with a wife,' but he should not make a direct marriage proposal." Al-Bukhari reported that Ibn `Abbas said that the Ayah: </p><div class="text_uthmani arabic">وَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا عَرَّضْتُم بِهِ مِنْ خِطْبَةِ النِّسَآءِ</div><p>(And there is no sin on you if you make a hint of betrothal) means, "The man could say, `I wish to marry,' `I desire a wife,' or, `I wish I could find a good wife'." Mujahid, Tawus, `Ikrimah, Sa`id bin Jubayr, Ibrahim An-Nakha`i, Ash-Sha`bi, Al-Hasan, Qatadah, Az-Zuhri, Yazid bin Qusayt, Muqatil bin Hayyan and Al-Qasim bin Muhammad and several others among the Salaf and the Imams said that one is allowed to mention marriage indirectly to the woman whose husband died. It is also allowed to indirectly mention marriage to a woman who had gone through final, irrevocable divorce. The Prophet ordered Fatimah bint Qays to remain in the house of Ibn Umm Maktum for `Iddah when her husband Abu `Amr bin Hafs divorced her for the third time. He said to her: </p><div class="text_uthmani arabic">«فَإِذَا حَلَلْتِ فَآذِنِينِي»</div><p>(Inform me when your `Iddah term ends.) </p><p>When she finished the `Iddah, Usamah bin Zayd, the Prophet's freed slave asked to marry her, and the Prophet married her to him. As for the divorced wife (not irrevocably divorced), there is no disagreement that it is not allowed for other than her husband to mention marriage proposals to her directly or indirectly (before the `Iddah finishes). Allah knows best. </p><p>Allah said: </p><div class="text_uthmani arabic">أَوْ أَكْنَنتُمْ فِى أَنفُسِكُمْ</div><p>(...or conceal it in yourself,) meaning, if you hide the intention of seeking marriage with them. Similarly, Allah said: </p><div class="text_uthmani arabic">وَرَبُّكَ يَعْلَمُ مَا تُكِنُّ صُدُورُهُمْ وَمَا يُعْلِنُونَ </div><p>(And your Lord knows what their breasts conceal, and what they reveal) (28:69) and: </p><div class="text_uthmani arabic">وَأَنَاْ أَعْلَمُ بِمَآ أَخْفَيْتُمْ وَمَآ أَعْلَنتُمْ</div><p>(...while I am All-Aware of what you conceal and what you reveal.) (60: 1) So, Allah said here: </p><div class="text_uthmani arabic">عَلِمَ اللَّهُ أَنَّكُمْ سَتَذْكُرُونَهُنَّ</div><p>(Allah knows that you will remember them) meaning, in your hearts, so He made it easy for you. Allah then said: </p><div class="text_uthmani arabic">وَلَـكِن لاَّ تُوَاعِدُوهُنَّ سِرًّا</div><p>(...but do not make a promise (of contract) with them in secret) </p><p>`Ali bin Abu Talhah reported that Ibn `Abbas said that </p><div class="text_uthmani arabic">وَلَـكِن لاَّ تُوَاعِدُوهُنَّ سِرًّا</div><p>(but do not make a promise (of contract) with them in secret) means do not say to her, "I am in love (with you)," or, "Promise me you will not marry someone else (after the `Iddah finishes)," and so forth. Sa`id bin Jubayr, Ash-Sha`bi, `Ikrimah, Abu Ad-Duha, Ad-Dahhak, Az-Zuhri, Mujahid and Ath-Thawri said that it (meaning of the Ayah) means taking the woman's promise not to marry someone else. </p><p>Afterwards, Allah said: </p><div class="text_uthmani arabic">إِلاَّ أَن تَقُولُواْ قَوْلاً مَّعْرُوفًا</div><p>(...except that you speak an honorable saying.) </p><p>Ibn `Abbas, Mujahid, Sa`id bin Jubayr, As-Suddi, Ath-Thawri and Ibn Zayd said that the Ayah means to indirectly refer to marriage, such as saying, "I desire someone like you." Muhammad bin Sirin said: I asked `Ubaydah about the meaning of Allah's statement: </p><div class="text_uthmani arabic">إِلاَّ أَن تَقُولُواْ قَوْلاً مَّعْرُوفًا</div><p>(. ..except that you speak an honorable saying.) He said, "He says to her Wali, `Do not give her away (in marriage) until you inform me first'." This statement was narrated by Ibn Abu Hatim. </p><p>Allah then said: </p><div class="text_uthmani arabic">وَلاَ تَعْزِمُواْ عُقْدَةَ النِّكَاحِ حَتَّى يَبْلُغَ الْكِتَـبُ أَجَلَهُ</div><p>(And do not be determined on the marriage bond until the term prescribed is fulfilled.) meaning, do not make marriage contracts before the `Iddah finishes. Ibn `Abbas, Mujahid, Ash-Sha`bi, Qatadah, Ar-Rabi` bin Anas, Abu Malik, Zayd bin Aslam, Muqatil bin Hayyan, Az-Zuhri, `Ata' Al-Khurasani, As-Suddi, Ath-Thawri and Ad-Dahhak said that: </p><div class="text_uthmani arabic">حَتَّى يَبْلُغَ الْكِتَـبُ أَجَلَهُ</div><p>(until the term prescribed is fulfilled.) means, `Do not consummate the marriage before the `Iddah term finishes.' The scholars agree that marriage contracts during the `Iddah are invalid. </p><p>Allah then said: </p><div class="text_uthmani arabic">وَاعْلَمُواْ أَنَّ اللَّهَ يَعْلَمُ مَا فِى أَنفُسِكُمْ فَاحْذَرُوهُ</div><p>(And know that Allah knows what is in your minds, so fear Him.) warning the men against the ideas they conceal in their hearts about women, directing them to think good about them rather than the evil, and Allah would not let them despair of His mercy, as He said: </p><div class="text_uthmani arabic">وَاعْلَمُواْ أَنَّ اللَّهَ غَفُورٌ حَلِيمٌ</div><p>(And know that Allah is Oft-Forgiving, Most Forbearing.) </p>

Mentioning Marriage indirectly during the `IddahAllah said: وَلاَ جُنَاحَ عَلَيْكُمْ(And there is no sin on you) meaning, to indirectly mention marriage to the widow during the term of `Iddah for her deceased husband. Ath-Thawri, Shu`bah and Jarir stated that Ibn `Abbas said: وَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا عَرَّضْتُم بِهِ مِنْ خِطْبَةِ النِّسَآءِ(And there is no sin on you if you make a hint of betrothal) "means saying, `I want to marry and I am looking for a woman whose qualities are such and such,' thus talking to her in general terms in a way that is better." In another narration (by Ibn `Abbas), "Saying, `I wish that Allah endows me with a wife,' but he should not make a direct marriage proposal." Al-Bukhari reported that Ibn `Abbas said that the Ayah: وَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا عَرَّضْتُم بِهِ مِنْ خِطْبَةِ النِّسَآءِ(And there is no sin on you if you make a hint of betrothal) means, "The man could say, `I wish to marry,' `I desire a wife,' or, `I wish I could find a good wife'." Mujahid, Tawus, `Ikrimah, Sa`id bin Jubayr, Ibrahim An-Nakha`i, Ash-Sha`bi, Al-Hasan, Qatadah, Az-Zuhri, Yazid bin Qusayt, Muqatil bin Hayyan and Al-Qasim bin Muhammad and several others among the Salaf and the Imams said that one is allowed to mention marriage indirectly to the woman whose husband died. It is also allowed to indirectly mention marriage to a woman who had gone through final, irrevocable divorce. The Prophet ordered Fatimah bint Qays to remain in the house of Ibn Umm Maktum for `Iddah when her husband Abu `Amr bin Hafs divorced her for the third time. He said to her: «فَإِذَا حَلَلْتِ فَآذِنِينِي»(Inform me when your `Iddah term ends.) When she finished the `Iddah, Usamah bin Zayd, the Prophet's freed slave asked to marry her, and the Prophet married her to him. As for the divorced wife (not irrevocably divorced), there is no disagreement that it is not allowed for other than her husband to mention marriage proposals to her directly or indirectly (before the `Iddah finishes). Allah knows best. Allah said: أَوْ أَكْنَنتُمْ فِى أَنفُسِكُمْ(...or conceal it in yourself,) meaning, if you hide the intention of seeking marriage with them. Similarly, Allah said: وَرَبُّكَ يَعْلَمُ مَا تُكِنُّ صُدُورُهُمْ وَمَا يُعْلِنُونَ (And your Lord knows what their breasts conceal, and what they reveal) (28:69) and: وَأَنَاْ أَعْلَمُ بِمَآ أَخْفَيْتُمْ وَمَآ أَعْلَنتُمْ(...while I am All-Aware of what you conceal and what you reveal.) (60: 1) So, Allah said here: عَلِمَ اللَّهُ أَنَّكُمْ سَتَذْكُرُونَهُنَّ(Allah knows that you will remember them) meaning, in your hearts, so He made it easy for you. Allah then said: وَلَـكِن لاَّ تُوَاعِدُوهُنَّ سِرًّا(...but do not make a promise (of contract) with them in secret) `Ali bin Abu Talhah reported that Ibn `Abbas said that وَلَـكِن لاَّ تُوَاعِدُوهُنَّ سِرًّا(but do not make a promise (of contract) with them in secret) means do not say to her, "I am in love (with you)," or, "Promise me you will not marry someone else (after the `Iddah finishes)," and so forth. Sa`id bin Jubayr, Ash-Sha`bi, `Ikrimah, Abu Ad-Duha, Ad-Dahhak, Az-Zuhri, Mujahid and Ath-Thawri said that it (meaning of the Ayah) means taking the woman's promise not to marry someone else. Afterwards, Allah said: إِلاَّ أَن تَقُولُواْ قَوْلاً مَّعْرُوفًا(...except that you speak an honorable saying.) Ibn `Abbas, Mujahid, Sa`id bin Jubayr, As-Suddi, Ath-Thawri and Ibn Zayd said that the Ayah means to indirectly refer to marriage, such as saying, "I desire someone like you." Muhammad bin Sirin said: I asked `Ubaydah about the meaning of Allah's statement: إِلاَّ أَن تَقُولُواْ قَوْلاً مَّعْرُوفًا(. ..except that you speak an honorable saying.) He said, "He says to her Wali, `Do not give her away (in marriage) until you inform me first'." This statement was narrated by Ibn Abu Hatim. Allah then said: وَلاَ تَعْزِمُواْ عُقْدَةَ النِّكَاحِ حَتَّى يَبْلُغَ الْكِتَـبُ أَجَلَهُ(And do not be determined on the marriage bond until the term prescribed is fulfilled.) meaning, do not make marriage contracts before the `Iddah finishes. Ibn `Abbas, Mujahid, Ash-Sha`bi, Qatadah, Ar-Rabi` bin Anas, Abu Malik, Zayd bin Aslam, Muqatil bin Hayyan, Az-Zuhri, `Ata' Al-Khurasani, As-Suddi, Ath-Thawri and Ad-Dahhak said that: حَتَّى يَبْلُغَ الْكِتَـبُ أَجَلَهُ(until the term prescribed is fulfilled.) means, `Do not consummate the marriage before the `Iddah term finishes.' The scholars agree that marriage contracts during the `Iddah are invalid. Allah then said: وَاعْلَمُواْ أَنَّ اللَّهَ يَعْلَمُ مَا فِى أَنفُسِكُمْ فَاحْذَرُوهُ(And know that Allah knows what is in your minds, so fear Him.) warning the men against the ideas they conceal in their hearts about women, directing them to think good about them rather than the evil, and Allah would not let them despair of His mercy, as He said: وَاعْلَمُواْ أَنَّ اللَّهَ غَفُورٌ حَلِيمٌ(And know that Allah is Oft-Forgiving, Most Forbearing.)

There is no sin in divorcing your wives before the consummation of marriage or settling the dowry; but then provide adequately for them, the affluent according to their means, the poor in accordance with theirs as is befitting. This is surely the duty of those who do good.

There is no sin upon you if you divorce women while you have not touched them or appointed their bridal money; and give them some provision; the rich according to their means, and the poor according to their means; a fair provision according to custom; this is a duty upon the virtuous.

There is no fault in you, if you divorce women while as yet you have not touched them nor appointed any marriage-portion for them; yet make provision for them, the affluent man according to his means, and according to his means the needy man, honourably -- an obligation on the good-doers.

You will incur no sin if you divorce women while you have not yet touched them nor settled a dower upon them; but [even in such a case] make provision for them - the affluent according to his means, and the straitened according to his means - a provision in an equitable manner: this is a duty upon all who would do good.

No blame is on you if ye divorce women while yet ye have not touched them nor settled unto them a settlement. Benefit them on the affluent is due according to his means, and on the straitened is due according to his means. a reputable present, and duty on the well-doers.

There is no sin on you, if you divorce women while yet you have not touched (had sexual relation with) them, nor appointed unto them their Mahr (bridal money given by the husband to his wife at the time of marriage). But bestow on them (a suitable gift), the rich according to his means, and the poor according to his means, a gift of reasonable amount is a duty on the doers of good.

You commit no error by divorcing women before having touched them, or before having set the dowry for them. And compensate them—the wealthy according to his means, and the poor according to his means—with a fair compensation, a duty upon the doers of good.

It is no sin if you divorce your wives while you have not yet touched them or fixed any dower for them. In such a case, pay them something anyhow. A rich man should pay fairly according to his means and a poor man according to his resources, for this is an obligation on the righteous people.

There is no sin on you, if you divorce women while yet you have not touched them, nor appointed for them their due (dowry). But give them a Mut`ah (a suitable gift), the rich according to his means, and the poor according to his means, a gift of reasonable amount is a duty on the doers of good.

It is no sin for you if ye divorce women while yet ye have not touched them, nor appointed unto them a portion. Provide for them, the rich according to his means, and the straitened according to his means, a fair provision. (This is) a bounden duty for those who do good.

There is no sin upon you if you divorce women while you have not yet touched them or settled a dowry for them. Yet provide for them—the well-off according to his capacity, and the poorly-off according to his capacity—with a sustenance that is honourable, an obligation on the virtuous.

It shall be no offense for you to divorce your wives as long as you have not touched them or obligated a right for them. Provide for them with fairness; the rich according to his means, and the restricted according to his. A right on the gooddoers.

There is no blame upon you if you divorce women you have not touched nor specified for them an obligation. But give them [a gift of] compensation - the wealthy according to his capability and the poor according to his capability - a provision according to what is acceptable, a duty upon the doers of good.

Also, it is not a sin if you divorce your wives before the consummation of the marriage or the fixing of the dowry. But the dowry will be due from a husband whether he is rich or poor. It is payable in a reasonable amount according to the husband's financial ability. This is an obligation for the righteous ones.

There is no blame on you if you divorce women when you have not touched them or appointed for them a portion, and make provision for them, the wealthy according to his means and the straitened in circumstances according to his means, a provision according to usage; (this is) a duty on the doers of good (to others).

L<u>a</u> jun<u>ah</u>a AAalaykum in <u>t</u>allaqtumu a<b>l</b>nnis<u>a</u>a m<u>a</u> lam tamassoohunna aw tafri<u>d</u>oo lahunna faree<u>d</u>atan wamattiAAoohunna AAal<u>a</u> almoosiAAi qadaruhu waAAal<u>a</u> almuqtiri qadaruhu mat<u>a</u>AAan bi<b>a</b>lmaAAroofi <u>h</u>aqqan AAal<u>a</u> almu<u>h</u>sineen<b>a</b>

You will not be blamed [for not paying the dower money] if you divorce women when you have not yet consummated the marriage or fixed a dower money upon them, but make fair provision for them, the affluent according to his means and the straitened according to his means; this is binding on righteous men.

There is no blame on you if ye divorce women before consummation or the fixation of their dower; but bestow on them (A suitable gift), the wealthy according to his means, and the poor according to his means;- A gift of a reasonable amount is due from those who wish to do the right thing.

لَّا جُنَاحَ عَلَيْكُمْ إِن طَلَّقْتُمُ ٱلنِّسَآءَ مَا لَمْ تَمَسُّوهُنَّ أَوْ تَفْرِضُوا۟ لَهُنَّ فَرِيضَةً وَمَتِّعُوهُنَّ عَلَى ٱلْمُوسِعِ قَدَرُهُۥ وَعَلَى ٱلْمُقْتِرِ قَدَرُهُۥ مَتَٰعًۢا بِٱلْمَعْرُوفِ حَقًّا عَلَى ٱلْمُحْسِنِينَ

There is no sin on you if you divorce your wives with whom you have entered into marriage before you have sexual intercourse with them and before you fix a dowry for them. If you must divorce them in such a situation, they will not be entitled to any dowry from you; but they must be given something that they will enjoy, to make it easy on their feelings. This must be done by both a rich and a poor man according to their means. This gift is binding on those who wish to do good in their actions and dealings.

There is no sin on you if you divorce your wives with whom you have entered into marriage before you have sexual intercourse with them and before you fix a dowry for them. If you must divorce them in such a situation, they will not be entitled to any dowry from you; but they must be given something that they will enjoy, to make it easy on their feelings. This must be done by both a rich and a poor man according to their means. This gift is binding on those who wish to do good in their actions and dealings.

<p>Commentary</p><p>Keeping dower and consummation in view, divorce can be of four situations. The injunction concerning the first two of these has been stated in these verses. (1) Dower is not fixed and consummation has not taken place. (2) Dower is fixed but consummation has not taken place. (3) Dower is fixed and consummation has taken place. Here the fixed dower will have to be paid in full. This injunction appears elsewhere in the Holy Qur'an. (4) Dower has not been pre-fixed but divorce was given after consummation. Here full mahr al-mithl مھر المثل (a dower as in the divorcees' family) will have to be paid. It means the amount of the dower will be the same as customarily given in the immediate family circle of the woman. This too has been taken up in yet another verse of the Holy Qur'an.</p><p>The injunction related to the first two situations has been stated in the verses appearing here. Out of the two, the injunction for the first situation is: No dower is due but it is obligatory for the husband to</p><p>give something on his own to the woman -- the least being a set of clothes. In fact, the Holy Qur'an has not fixed any amount for this gift. However, it does indicate that the affluent should give in accordance with their capacity, which carries an element of persuasion for the man of means who should not behave tight-fisted in this act of grace. Sayyidna Hasan ؓ ، in a situation like this, gave a gift of twenty thousand dirhams to the divorced woman, and Qadi Shurayh, that of five hundred dirhams; and Sayyidna Ibn ` Abbas ؓ has said that the lowest degree here is to give one set of clothes. (Qurtubi)</p>

CommentaryKeeping dower and consummation in view, divorce can be of four situations. The injunction concerning the first two of these has been stated in these verses. (1) Dower is not fixed and consummation has not taken place. (2) Dower is fixed but consummation has not taken place. (3) Dower is fixed and consummation has taken place. Here the fixed dower will have to be paid in full. This injunction appears elsewhere in the Holy Qur'an. (4) Dower has not been pre-fixed but divorce was given after consummation. Here full mahr al-mithl مھر المثل (a dower as in the divorcees' family) will have to be paid. It means the amount of the dower will be the same as customarily given in the immediate family circle of the woman. This too has been taken up in yet another verse of the Holy Qur'an.The injunction related to the first two situations has been stated in the verses appearing here. Out of the two, the injunction for the first situation is: No dower is due but it is obligatory for the husband togive something on his own to the woman -- the least being a set of clothes. In fact, the Holy Qur'an has not fixed any amount for this gift. However, it does indicate that the affluent should give in accordance with their capacity, which carries an element of persuasion for the man of means who should not behave tight-fisted in this act of grace. Sayyidna Hasan ؓ ، in a situation like this, gave a gift of twenty thousand dirhams to the divorced woman, and Qadi Shurayh, that of five hundred dirhams; and Sayyidna Ibn ` Abbas ؓ has said that the lowest degree here is to give one set of clothes. (Qurtubi)

<h2 class="title">Divorce before consummating the Marriage</h2><p>Allah allowed divorce after the marriage contract and before consummating the marriage. Ibn `Abbas, Tawus, Ibrahim and Al-Hasan Al-Basri said that `touched' (mentioned in the Ayah) means sexual intercourse. The husband is allowed to divorce his wife before consummating the marriage or giving the dowry if it was deferred. </p><h2 class="title">The Mut`ah (Gift) at the time of Divorce</h2><p>Allah commands the husband to give the wife (whom he divorces before consummating the marriage) a gift of a reasonable amount, the rich according to his means and the poor according to his means, to compensate her for her loss. Al-Bukhari reported in his Sahih that Sahl bin Sa`d and Abu Usayd said that Allah's Messenger married Umaymah bint Sharahil. When she was brought to the Prophet he extended his hand to her, but she did not like that. The Prophet then ordered Abu Usayd to provide provisions for her along with a gift of two garments. </p>

Divorce before consummating the MarriageAllah allowed divorce after the marriage contract and before consummating the marriage. Ibn `Abbas, Tawus, Ibrahim and Al-Hasan Al-Basri said that `touched' (mentioned in the Ayah) means sexual intercourse. The husband is allowed to divorce his wife before consummating the marriage or giving the dowry if it was deferred. The Mut`ah (Gift) at the time of DivorceAllah commands the husband to give the wife (whom he divorces before consummating the marriage) a gift of a reasonable amount, the rich according to his means and the poor according to his means, to compensate her for her loss. Al-Bukhari reported in his Sahih that Sahl bin Sa`d and Abu Usayd said that Allah's Messenger married Umaymah bint Sharahil. When she was brought to the Prophet he extended his hand to her, but she did not like that. The Prophet then ordered Abu Usayd to provide provisions for her along with a gift of two garments.

And if you divorce them before the consummation of marriage, but after settling the dowry, then half the settled dowry must be paid, unless the woman forgoes it, or the person who holds the bond of marriage pays the full amount. And if the man pays the whole, it is nearer to piety. But do not forget to be good to each other, and remember that God sees all that you do.

If you divorce them before you have touched them and have appointed the bridal money, then payment of half of what is agreed is ordained unless the women forgo some of it, or he in whose hand is the marriage tie, pays more; and O men, your paying more is closer to piety; and do not forget the favours to each other; indeed Allah is seeing what you do.

And if you divorce them before you have touched them, and you have already appointed for them a marriage-portion, then one-half of what you have appointed, unless it be they make remission, or he makes remission in whose hand is the knot of marriage; yet that you should remit is nearer to godfearing. Forget not to be bountiful one towards another. Surely God sees the things you do.

And if you divorce them before having touched them, but after having settled a dower upon them, then [give them] half of what you have settled - unless it be that they forgo their claim or he in whose hand is the marriage-tie forgoes his claim [to half of the dower]: and to forgo what is due to you is more in accord with God-consciousness. And forget not [that you are to act with] grace towards one another: verily, God sees all that you do.

And if ye divorce them ere ye have touched them but have settled unto them a settlement, then due from you is half of that which ye have settled unless the wives forego, or he in whose hand is the wedding-knot foregoeth, and that ye should forego is nigher unto piety. And forget not grace amongst yourself; verily of that which ye work Allah is the Beholder.

And if you divorce them before you have touched (had a sexual relation with) them, and you have appointed unto them the Mahr (bridal money given by the husbands to his wife at the time of marriage), then pay half of that (Mahr), unless they (the women) agree to forego it, or he (the husband), in whose hands is the marriage tie, agrees to forego and give her full appointed Mahr. And to forego and give (her the full Mahr) is nearer to At-Taqwa (piety, right-eousness, etc.). And do not forget liberality between yourselves. Truly, Allah is All-Seer of what you do.

If you divorce them before you have touched them, but after you had set the dowry for them, give them half of what you specified—unless they forego the right, or the one in whose hand is the marriage contract foregoes it. But to forego is nearer to piety. And do not forget generosity between one another. God is seeing of everything you do.

In case you fixed a dower for them and then divorced them before you touched them, you should pay half of the fixed dower. But there is no harm if the woman agrees to forego it or the man, in whose hands is the marriage tie, is generous enough (to pay the dower in full). And if you (men) act generously, it is akin to piety. Do not forget to show generosity in your dealings with one another for Allah sees what you do.

And if you divorce them before you have touched (had a sexual relation with) them, and you have appointed for them their due (dowry), then pay half of that, unless they (the women) agree to remit it, or he (the husband), in whose hands is the marriage tie, agrees to remit it. And to remit is nearer to At-Taqwa (piety, righteousness). And do not forget liberality between yourselves. Truly, Allah is All-Seer of what you do.

If ye divorce them before ye have touched them and ye have appointed unto them a portion, then (pay the) half of that which ye appointed, unless they (the women) agree to forgo it, or he agreeth to forgo it in whose hand is the marriage tie. To forgo is nearer to piety. And forget not kindness among yourselves. Allah is Seer of what ye do.

And if you divorce them before you touch them, and you have already settled a dowry for them, then [pay them] half of what you have settled, unless they forgo it, or someone in whose hand is the marriage tie forgoes it. And to forgo is nearer to Godwariness; so do not forget graciousness among yourselves. Indeed Allah watches what you do.

If you divorce them before you have touched them but after their dowry has been determined, give them half of what you determined, unless they pardon, or he pardons in whose hand is the marriage knot. And if you pardon it is nearer to wardingoff (evil). Do not forget the generosity between each other. Allah is the Seer of what you do.

And if you divorce them before you have touched them and you have already specified for them an obligation, then [give] half of what you specified - unless they forego the right or the one in whose hand is the marriage contract foregoes it. And to forego it is nearer to righteousness. And do not forget graciousness between you. Indeed Allah, of whatever you do, is Seeing.

If you divorce your wives before the consummation of the marriage and the amount of dowry has been fixed, pay your wives half of the amount of their dowry unless she or her guardians drop their demand for payment. To drop such a demand is closer to piety. Be generous to each other. God is Well-Aware of what you do.

And if you divorce them before you have touched them and you have appointed for them a portion, then (pay to them) half of what you have appointed, unless they relinquish or he should relinquish in whose hand is the marriage tie; and it is nearer to righteousness that you should relinquish; and do not neglect the giving of free gifts between you; surely Allah sees what you do.

Wain <u>t</u>allaqtumoohunna min qabli an tamassoohunna waqad fara<u>d</u>tum lahunna faree<u>d</u>atan fani<u>s</u>fu m<u>a</u> fara<u>d</u>tum ill<u>a</u> an yaAAfoona aw yaAAfuwa alla<u>th</u>ee biyadihi AAuqdatu a<b>l</b>nnik<u>ah</u>i waan taAAfoo aqrabu li<b>l</b>ttaqw<u>a</u> wal<u>a</u> tansawoo alfa<u>d</u>la baynakum inna All<u>a</u>ha bim<u>a</u> taAAmaloona ba<u>s</u>eer<b>un</b>

If you divorce them before the marriage is consummated, but after their dower money has been settled, give them the half of their dower money, unless they [the women] agree to forego it, or the man [the husband] in whose hand lies the marriage knot foregoes it. To forego is nearer to righteousness. Do not neglect any chance of behaving benevolently towards each other. God is observant of whatever you do.

And if ye divorce them before consummation, but after the fixation of a dower for them, then the half of the dower (Is due to them), unless they remit it or (the man's half) is remitted by him in whose hands is the marriage tie; and the remission (of the man's half) is the nearest to righteousness. And do not forget Liberality between yourselves. For Allah sees well all that ye do.

وَإِن طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ وَقَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةً فَنِصْفُ مَا فَرَضْتُمْ إِلَّآ أَن يَعْفُونَ أَوْ يَعْفُوَا۟ ٱلَّذِى بِيَدِهِۦ عُقْدَةُ ٱلنِّكَاحِ وَأَن تَعْفُوٓا۟ أَقْرَبُ لِلتَّقْوَىٰ وَلَا تَنسَوُا۟ ٱلْفَضْلَ بَيْنَكُمْ إِنَّ ٱللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ

If you divorce your wives with whom you have entered into marriage before having sexual intercourse with them and you had fixed the amount of the dowry, you will have to pay half of this amount to them, unless they give up this right of theirs or the husband wishes to pay the full dowry. To give up your right is closer to Mindfulness. Do not forget to show kindness and compassion to one another in matters of rights. Allah sees what you do, so try to do what is best to earn His reward.

If you divorce your wives with whom you have entered into marriage before having sexual intercourse with them and you had fixed the amount of the dowry, you will have to pay half of this amount to them, unless they give up this right of theirs or the husband wishes to pay the full dowry. To give up your right is closer to Mindfulness. Do not forget to show kindness and compassion to one another in matters of rights. Allah sees what you do, so try to do what is best to earn His reward.

<p>In the second situation, when the woman's dower has been fixed before marriage and divorce occurs before actual consummation, the injunction says that the man shall be obligated to pay half of the dower already fixed. However, should the woman forgive, or should the man pay the whole, this will be a matter of free choice, as is evident from the verse:</p><p>إِلَّا أَن يَعْفُونَ أَوْ يَعْفُوَ الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ</p><p>Unless they (the women) forgive, or forgives the one in whose hand lies the marriage tie. (2:237)</p><p>The use of the word ya` fu يَعْفُوَ ('forgives' ) to cover even the payment of full dower, perhaps, reflects the customary Arab practice of the payment of dower amount simultaneously with the marriage. If so, the husband has become, in the event of a pre-consummation divorce, deserving of taking half of the dower back. Now, if he yields voluntarily and does not take his half back, this too, would virtually be an act of forgiving. And the act of forgiving has been declared more merit-worthy, and closer to Tagwa (the sense of being responsible to Allah, commonly rendered as piety or fear or righteousness in absence of an exact equivalent); because this forgiveness symbolically indicates that the severance of the bond of marriage was also done with magnanimity and good grace, which is the objective of the Shari'ah and certainly, deserving of great merit -- the forgiveness could come from the woman, or from the man, it does not matter.</p><p>Explaining the words of the verse الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ whose hands lies the marriage tie), the Holy Prophet ﷺ has himself said: ولی عُقْدَةُ النِّكَاحِ , that is, 'the husband is the guardian (wali) of the bond of marriage.' This hadith appears in Darqutni as narrated by ` Amr ibn Shu'ayb from his father on the authority of his grandfather, and also from Sayyidna ` Aii ؓ and Sayyidna ibn ` Abbas ؓ (Qurtubi).</p><p>This also proves that the authority to continue or terminate the bond of marriage rests with the husband. It is he who can pronounce talaq (divorce). The woman cannot divorce her husband.</p>

In the second situation, when the woman's dower has been fixed before marriage and divorce occurs before actual consummation, the injunction says that the man shall be obligated to pay half of the dower already fixed. However, should the woman forgive, or should the man pay the whole, this will be a matter of free choice, as is evident from the verse:إِلَّا أَن يَعْفُونَ أَوْ يَعْفُوَ الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِUnless they (the women) forgive, or forgives the one in whose hand lies the marriage tie. (2:237)The use of the word ya` fu يَعْفُوَ ('forgives' ) to cover even the payment of full dower, perhaps, reflects the customary Arab practice of the payment of dower amount simultaneously with the marriage. If so, the husband has become, in the event of a pre-consummation divorce, deserving of taking half of the dower back. Now, if he yields voluntarily and does not take his half back, this too, would virtually be an act of forgiving. And the act of forgiving has been declared more merit-worthy, and closer to Tagwa (the sense of being responsible to Allah, commonly rendered as piety or fear or righteousness in absence of an exact equivalent); because this forgiveness symbolically indicates that the severance of the bond of marriage was also done with magnanimity and good grace, which is the objective of the Shari'ah and certainly, deserving of great merit -- the forgiveness could come from the woman, or from the man, it does not matter.Explaining the words of the verse الَّذِي بِيَدِهِ عُقْدَةُ النِّكَاحِ whose hands lies the marriage tie), the Holy Prophet ﷺ has himself said: ولی عُقْدَةُ النِّكَاحِ , that is, 'the husband is the guardian (wali) of the bond of marriage.' This hadith appears in Darqutni as narrated by ` Amr ibn Shu'ayb from his father on the authority of his grandfather, and also from Sayyidna ` Aii ؓ and Sayyidna ibn ` Abbas ؓ (Qurtubi).This also proves that the authority to continue or terminate the bond of marriage rests with the husband. It is he who can pronounce talaq (divorce). The woman cannot divorce her husband.

<h2 class="title">The Wife gets half of Her Mahr if She is divorced before the Marriage is consummated</h2><p>This honorable Ayah is not a continuation of the Mut`ah (gift) that was mentioned in the previous Ayah (i.e., divorce before the marriage is consummated). This Ayah (2:237) requires the husband to relinquish half of the appointed Mahr if he divorces his wife before the marriage is consummated. If it was discussing any other type of gift, then it would have been mentioned that way, especially when this Ayah follows the previous Ayah related to this subject. Allah knows best. Giving away half of the bridal-money in this case is the agreed practice according to the scholars. So, the husband pays half of the appointed Mahr if he divorces his wife before consummating the marriage. </p><p>Allah then said: </p><div class="text_uthmani arabic">إَّلا أَن يَعْفُونَ</div><p>(unless they (the women) agree to remit it,) meaning, the wife forfeits the dowry and relieves the husband from further financial responsibility. As-Suddi said that Abu Salih mentioned that Ibn `Abbas commented on Allah's statement: </p><div class="text_uthmani arabic">إَّلا أَن يَعْفُونَ</div><p>(unless they (the women) agree to remit it,) "Unless the wife forfeits her right."Furthermore, Imam Abu Muhammad bin Abu Hatim said that it was reported that Shurayh, Sa`id bin Musayyib, `Ikrimah, Mujahid, Ash-Sha`bi, Al-Hasan, Nafi`, Qatadah, Jabir bin Zayd, `Ata' Al-Khurasani, Ad-Dahhak, Az-Zuhri, Muqatil bin Hayyan, Ibn Sirin, Ar-Rabi` bin Anas and As-Suddi said similarly. </p><p>Allah then said: </p><div class="text_uthmani arabic">أَوْ يَعْفُوَاْ الَّذِى بِيَدِهِ عُقْدَةُ النِّكَاحِ</div><p>(...or he (the husband), in whose hands is the marriage tie, agrees to remit it.) </p><p>Ibn Abu Hatim reported that `Amr bin Shu`ayb said that his grandfather narrated that the Prophet said: </p><div class="text_uthmani arabic">«وَلِيُّ عُقْدَةِ النِّكَاحِ الزَّوْج»</div><p>(The husband is he who has the marriage tie.) </p><p>Ibn Marduwyah also reported this Hadith, and it is the view chosen by Ibn Jarir. The Hadith states that the husband is the person who really holds the marriage tie in his hand, as it is up to him to go on with the marriage or end it. On the other hand, the Wali of the wife is not allowed to give away any of her rightful dues without her permission, especially the dowry. </p><p>Allah then stated: </p><div class="text_uthmani arabic">وَأَن تَعْفُواْ أَقْرَبُ لِلتَّقْوَى</div><p>(And to remit it is nearer to At-Taqwa (piety, righteousness).) </p><p>Ibn Jarir said, "Some scholars said that this statement is directed at both men and women." Ibn `Abbas said: </p><div class="text_uthmani arabic">وَأَن تَعْفُواْ أَقْرَبُ لِلتَّقْوَى</div><p>(And to remit it is nearer to At-Taqwa (piety, righteousness).) indicates that the one who forgives, is nearer to At-Taqwa (piety)." A similar statement was made by Ash-Sha`bi and several other scholars. </p><p>Mujahid, An-Nakha`i, Ad-Dahhak, Muqatil bin Hayyan, Ar-Rabi` bin Anas and Thawri stated that `liberality' mentioned in the Ayah refers to the woman giving away her half Mahr, or the man giving away the full Mahr. This is why Allah said here: </p><div class="text_uthmani arabic">وَلاَ تَنسَوُاْ الْفَضْلَ بَيْنَكُمْ</div><p>(And do not forget liberality between yourselves.) meaning, kindness (or generosity), as Sa`id has stated. Allah said: </p><div class="text_uthmani arabic">إِنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ</div><p>(Truly, Allah is All-Seer of what you do.) meaning, none of your affairs ever escapes His perfect Watch, and He will reward each according to his deeds. </p><div class="text_uthmani arabic">حَـفِظُواْ عَلَى الصَّلَوَتِ والصَّلَوةِ الْوُسْطَى وَقُومُواْ لِلَّهِ قَـنِتِينَ </div>

The Wife gets half of Her Mahr if She is divorced before the Marriage is consummatedThis honorable Ayah is not a continuation of the Mut`ah (gift) that was mentioned in the previous Ayah (i.e., divorce before the marriage is consummated). This Ayah (2:237) requires the husband to relinquish half of the appointed Mahr if he divorces his wife before the marriage is consummated. If it was discussing any other type of gift, then it would have been mentioned that way, especially when this Ayah follows the previous Ayah related to this subject. Allah knows best. Giving away half of the bridal-money in this case is the agreed practice according to the scholars. So, the husband pays half of the appointed Mahr if he divorces his wife before consummating the marriage. Allah then said: إَّلا أَن يَعْفُونَ(unless they (the women) agree to remit it,) meaning, the wife forfeits the dowry and relieves the husband from further financial responsibility. As-Suddi said that Abu Salih mentioned that Ibn `Abbas commented on Allah's statement: إَّلا أَن يَعْفُونَ(unless they (the women) agree to remit it,) "Unless the wife forfeits her right."Furthermore, Imam Abu Muhammad bin Abu Hatim said that it was reported that Shurayh, Sa`id bin Musayyib, `Ikrimah, Mujahid, Ash-Sha`bi, Al-Hasan, Nafi`, Qatadah, Jabir bin Zayd, `Ata' Al-Khurasani, Ad-Dahhak, Az-Zuhri, Muqatil bin Hayyan, Ibn Sirin, Ar-Rabi` bin Anas and As-Suddi said similarly. Allah then said: أَوْ يَعْفُوَاْ الَّذِى بِيَدِهِ عُقْدَةُ النِّكَاحِ(...or he (the husband), in whose hands is the marriage tie, agrees to remit it.) Ibn Abu Hatim reported that `Amr bin Shu`ayb said that his grandfather narrated that the Prophet said: «وَلِيُّ عُقْدَةِ النِّكَاحِ الزَّوْج»(The husband is he who has the marriage tie.) Ibn Marduwyah also reported this Hadith, and it is the view chosen by Ibn Jarir. The Hadith states that the husband is the person who really holds the marriage tie in his hand, as it is up to him to go on with the marriage or end it. On the other hand, the Wali of the wife is not allowed to give away any of her rightful dues without her permission, especially the dowry. Allah then stated: وَأَن تَعْفُواْ أَقْرَبُ لِلتَّقْوَى(And to remit it is nearer to At-Taqwa (piety, righteousness).) Ibn Jarir said, "Some scholars said that this statement is directed at both men and women." Ibn `Abbas said: وَأَن تَعْفُواْ أَقْرَبُ لِلتَّقْوَى(And to remit it is nearer to At-Taqwa (piety, righteousness).) indicates that the one who forgives, is nearer to At-Taqwa (piety)." A similar statement was made by Ash-Sha`bi and several other scholars. Mujahid, An-Nakha`i, Ad-Dahhak, Muqatil bin Hayyan, Ar-Rabi` bin Anas and Thawri stated that `liberality' mentioned in the Ayah refers to the woman giving away her half Mahr, or the man giving away the full Mahr. This is why Allah said here: وَلاَ تَنسَوُاْ الْفَضْلَ بَيْنَكُمْ(And do not forget liberality between yourselves.) meaning, kindness (or generosity), as Sa`id has stated. Allah said: إِنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ(Truly, Allah is All-Seer of what you do.) meaning, none of your affairs ever escapes His perfect Watch, and He will reward each according to his deeds. حَـفِظُواْ عَلَى الصَّلَوَتِ والصَّلَوةِ الْوُسْطَى وَقُومُواْ لِلَّهِ قَـنِتِينَ

Be wakeful of your service of prayer, and the midmost service; and honour God by standing before Him in devotion.

Guard all your prayers, and the middle prayer; and stand with reverence before Allah.

Be you watchful over the prayers, and the middle prayer; and do you stand obedient to God.

BE EVER mindful of prayers, and of praying in the most excellent way; and stand before God in devout obedience.

Guard the prayers, and the middle prayer, and stand up to Allah truly devout.

Guard strictly (five obligatory) As-Salawat (the prayers) especially the middle Salat (i.e. the best prayer - 'Asr). And stand before Allah with obedience [and do not speak to others during the Salat (prayers)].

Guard your prayers, and the middle prayer, and stand before God in devotion.

Take great care of your Prayers, especially of a Prayer that has excellent qualities of Salat and stand before Allah like devoted servants.

Guard strictly (five obligatory) As-Salawat (the prayers) especially the Middle Salah. And stand before Allah with obedience.

Be guardians of your prayers, and of the midmost prayer, and stand up with devotion to Allah.

Be watchful of your prayers, and [especially] the middle prayer, and stand in obedience to Allah;

And preserve the prayers and the middle prayer, and stand obedient to Allah.

Maintain with care the [obligatory] prayers and [in particular] the middle prayer and stand before Allah, devoutly obedient.

Pay due attention to your prayers, especially the middle prayer and stand up while praying, in obedience to God.

Attend constantly to prayers and to the middle prayer and stand up truly obedient to Allah.

<u>Ha</u>fi<i><u>th</u></i>oo AAal<u>a</u> a<b>l</b><u>ss</u>alaw<u>a</u>ti wa<b>al</b><u>ss</u>al<u>a</u>ti alwus<u>ta</u> waqoomoo lill<u>a</u>hi q<u>a</u>niteen<b>a</b>

Be ever mindful of prayers, especially the middle prayer; and stand up before God in submissive devotion.

Guard strictly your (habit of) prayers, especially the Middle Prayer; and stand before Allah in a devout (frame of mind).

حَٰفِظُوا۟ عَلَى ٱلصَّلَوَٰتِ وَٱلصَّلَوٰةِ ٱلْوُسْطَىٰ وَقُومُوا۟ لِلَّهِ قَٰنِتِينَ

Guard your prayers by fulfilling them completely as Allah has instructed. In particular, guard the middle prayer, which is the ‘aṣr (afternoon) prayer; and stand before Allah in submission and devotion.

Guard your prayers by fulfilling them completely as Allah has instructed. In particular, guard the middle prayer, which is the ‘aṣr (afternoon) prayer; and stand before Allah in submission and devotion.

<p>Commentary</p><p>Based on the authority of some ahadith, a very large number of ` ulama', have said that al-salat al-wusta َالصَّلَاةِ الْوُسْطَىٰ or the middle salah is the salah of ` Asr because there are before it, two Salahs during the day, that of Fajr and Zuhr; and after these come two evening Salahs, that of Maghrib and ` Isha'. Special emphasis has been placed on it because this is a time in which most of the people are busy in their professional work.</p><p>Incidentally, the Qur'anic word, Qanitin قَانِتِينَ meaning obedient or submitting, rendered here as 'stand before Allah in total devotion', has been explained in Hadith as denoting sukut سکوت or motion-less silence.</p><p>It was through this very verse that talking in salah was forbidden. Earlier, talking was permissible. The verse 239 has allowed a special way of offering prayers in the state of 'fear' i.e. the state of war. In such a state, one can offer salah نماز (prayer) while standing, with a condition that he can stand in one place without moving, and can make the gesture of sajdah سجدہ in a lower position than he makes in ruku' رکوع . However, salah cannot be performed while walking. If it is not possible to perform the prayer in the said manner, such as at the time of actual fighting, then, it is permissible to delay the prayer and to offer it later as qada' قضاء .</p>

CommentaryBased on the authority of some ahadith, a very large number of ` ulama', have said that al-salat al-wusta َالصَّلَاةِ الْوُسْطَىٰ or the middle salah is the salah of ` Asr because there are before it, two Salahs during the day, that of Fajr and Zuhr; and after these come two evening Salahs, that of Maghrib and ` Isha'. Special emphasis has been placed on it because this is a time in which most of the people are busy in their professional work.Incidentally, the Qur'anic word, Qanitin قَانِتِينَ meaning obedient or submitting, rendered here as 'stand before Allah in total devotion', has been explained in Hadith as denoting sukut سکوت or motion-less silence.It was through this very verse that talking in salah was forbidden. Earlier, talking was permissible. The verse 239 has allowed a special way of offering prayers in the state of 'fear' i.e. the state of war. In such a state, one can offer salah نماز (prayer) while standing, with a condition that he can stand in one place without moving, and can make the gesture of sajdah سجدہ in a lower position than he makes in ruku' رکوع . However, salah cannot be performed while walking. If it is not possible to perform the prayer in the said manner, such as at the time of actual fighting, then, it is permissible to delay the prayer and to offer it later as qada' قضاء .

<p>Allah commands that the prayer should be performed properly and on time. It is reported in the Two Sahihs that Ibn Mas`ud said, "I asked the Prophet , `Which deed is the dearest (to Allah)' He replied: </p><div class="text_uthmani arabic">«الصَّلَاةُ عَلى وَقْتِها»</div><p>(To offer the prayers at their fixed times.) I asked, `What is the next (in goodness)' He replied: </p><div class="text_uthmani arabic">«الْجِهَادُ فِي سَبِيلِ الله»</div><p>(To participate in Jihad (religious fighting) in Allah's cause.)" I again asked, `What is the next (in goodness)' He replied: </p><div class="text_uthmani arabic">«بِرُّ الْوَالِدَيْن»</div><p>(To be good and dutiful to your parents.) `Abdullah then added, "The Prophet told me these words, and had I asked more, the Prophet would have told me more." </p><h2 class="title">The Middle Prayer</h2><p>Furthermore, Allah has specifically mentioned the Middle prayer, which is the `Asr prayer according to the majority of the scholars among the Companions, as At-Tirmidhi and Al-Baghawi have stated. Al-Qadi Al-Mawardi added that the majority of the scholars of the Tabi`in also held this view. Al-Hafiz Abu `Umar bin `Abdul-Barr said that this is also the opinion of the majority of the scholars of the Athar (i.e., the Hadith and the statements of the Salaf). In addition, Abu Muhammad bin `Atiyah said that this is the Tafsir (of the Middle prayer) of the majority of scholars. Al-Hafiz Abu Muhammad `Abdul-Mu'min bin Khalaf Ad-Dumyati stated in his book on the Middle prayer that it is the `Asr prayer and mentioned that this is the Tafsir of `Umar, `Ali, Ibn Mas`ud, Abu Ayyub, `Abdullah bin `Amr, Samurah bin Jundub, Abu Hurayrah, Abu Sa`id, Hafsah, Umm Habibah, Umm Salamah, Ibn `Abbas and `A'ishah. This is also the Tafsir of `Ubaydah, Ibrahim An-Nakha`i, Razin, Zirr bin Hubaysh, Sa`id bin Jubayr, Ibn Sirin, Al-Hasan, Qatadah, Ad-Dahhak, Al-Kalbi, Muqatil, `Ubayd bin Abu Maryam, and others. </p><h2 class="title">The Proof that the `Asr Prayer is the Middle Prayer</h2><p>Imam Ahmad reported that `Ali narrated that Allah's Messenger said during the battle of Al-Ahzab (the Confederates): </p><div class="text_uthmani arabic">«شَغَلُونَا عَنِ الصَّلَاةِ الْوُسْطَى، صَلَاةِ الْعَصْرِ، مَلَأَ اللهُ قُلُوبَهُم وَبُيُوتَهم نَارًا»</div><p>(They (the disbelievers) busied us from performing the Middle prayer, the `Ar prayer, may Allah fill their hearts and houses with fire.) </p><p>He performed the `Asr prayer between Maghrib and `Isha'. Muslim and An-Nasa'i recorded this Hadith. In addition, the Two Shaykhs, Abu Dawud, At-Tirmidhi An-Nasa'i and several other collectors of the Sunan recorded this Hadith using different chains of narrators to `Ali. The Hadith about the battle of Al-Ahzab, when the Mushriks prevented Allah's Messenger and his Companions from performing the `Asr prayer, has been narrated by several other Companions. We only mentioned the narrations that stated that the Middle prayer is the `Asr prayer. Furthermore, Muslim reported similar wordings for this Hadith from Ibn Mas`ud and Al-Bara' bin `Azib. </p><p>In addition, Imam Ahmad reported that Samurah bin Jundub said that Allah's Messenger said: </p><div class="text_uthmani arabic">«صَلَاةُ الْوسْطَى صَلَاةُ الْعَصْر»</div><p>(The Middle prayer is the `Asr prayer.) </p><p>In another narration, Allah's Messenger mentioned: </p><div class="text_uthmani arabic">حَـفِظُواْ عَلَى الصَّلَوَتِ والصَّلَوةِ الْوُسْطَى</div><p>(Guard strictly (five obligatory) As-Salawat (the prayers) especially the Middle Salah) and stated that it is the `Asr prayer. In another narration, Allah's Messenger said: </p><div class="text_uthmani arabic">«هِيَ الْعَصْر»</div><p>(It is the `Asr prayer.) and Ibn Ja`far mentioned that the Prophet was then being asked about the Middle prayer. At-Tirmidhi reported this Hadith and said, "Hasan, Sahih." In addition, Abu Hatim bin Hibban reported in his Sahih that `Abdullah said that Allah's Messenger said: </p><div class="text_uthmani arabic">«صَلَاةُ الْوسْطَى صَلَاةُ الْعَصْر»</div><p>(The Middle prayer is the `Asr prayer.) </p><p>At-Tirmidhi reported that Ibn Mas`ud narrated that Allah's Messenger said: </p><div class="text_uthmani arabic">«صَلَاةُ الْوسْطَى صَلَاةُ الْعَصْر»</div><p>(The `Asr prayer is the Middle prayer.) </p><p>At-Tirmidhi then stated that this Hadith is of a Hasan, Sahih type. Muslim reported the Hadith in his Sahih and his wordings are: </p><div class="text_uthmani arabic">«شَغَلُونَا عَنِ الصَّلَاةِ الْوسْطَى صَلَاةِ الْعَصْر»</div><p>(They (disbelievers) busied us from performing the Middle prayer, the `Asr prayer.) </p><p>These texts emphasize the fact (that the `Asr prayer is the Middle prayer). What further proves this fact is that, in an authentic Hadith, Allah's Messenger emphasized the necessity of preserving the `Asr prayer, when he said, as Ibn `Umar narrated: </p><div class="text_uthmani arabic">«مَنْ فَاتَتْهُ صَلَاةُ الْعَصْرِ فَكَأَنَّمَا وُتِرَ أَهْلَهُ وَمَالَه»</div><p>(Whoever misses the `Asr prayer will be like who has lost his family and money.) </p><p>It is reported in the Sahih that Buraydah bin Al-Husayb said that the Prophet said: </p><div class="text_uthmani arabic">«بَكِّرُوا بِالصَّلَاةِ فِي يَوْمِ الْغَيْمِ، فَإِنَّهُ مَنْ تَرَكَ صَلَاةَ الْعَصْرِ، فَقَدْ حَبِطَ عَمَلُه»</div><p>(On a cloudy day, perform the (`Asr) prayer early, for whoever misses the `Asr prayer, will have his (good) deeds annulled.) </p><h2 class="title">The Prohibition of speaking during the Prayer</h2><p>Allah said: </p><div class="text_uthmani arabic">وَقُومُواْ لِلَّهِ قَـنِتِينَ</div><p>(And stand before Allah with obedience.) meaning, with humbleness and humility before Him (i.e., during the prayer). This command indicates that it is not allowed to speak during the prayer, as speaking contradicts the nature of the prayer. This is why the Prophet refused to answer Ibn Mas`ud when he greeted him while he was praying and said afterwards: </p><div class="text_uthmani arabic">«إِنَّ فِي الصَّلَاةِ لَشُغْلًا»</div><p>(The prayer makes one sufficiently busy.) (i.e., by the various actions of the body, tongue and heart involved during the prayer.) </p><p>Muslim reported that the Prophet said to Mu`awiyah bin Hakam As-Sulami when he spoke during the prayer: </p><div class="text_uthmani arabic">«إِنَّ هذِهِ الصَّلَاةَ لَا يَصْلُحُ فِيهَا شَيْءٌ مِنْ كَلَامِ النَّاسِ، إنَّمَا هِي التَّسْبِيحُ وَالتَّكْبِيرُ وَذِكْرُ الله»</div><p>(The ordinary speech people indulge in is not appropriate during the prayer. The prayer involves only Tasbih (praising Allah), Takbir (saying Allahu Akbar, i.e., Allah is the Most Great) and remembering Allah.) </p><p>Imam Ahmad reported that Zayd bin Arqam said, "One used to address his friend about various affairs during the prayer. Then when this Ayah was revealed: </p><div class="text_uthmani arabic">وَقُومُواْ لِلَّهِ قَـنِتِينَ</div><p>(And stand before Allah with obedience.) we were ordered to refrain from speaking." The Group (i. e., the Hadith collections), except Ibn Majah, reported this Hadith. </p><h2 class="title">The Fear Prayer</h2><p>Allah said: </p><div class="text_uthmani arabic">فَإنْ خِفْتُمْ فَرِجَالاً أَوْ رُكْبَانًا فَإِذَآ أَمِنتُمْ فَاذْكُرُواْ اللَّهَ كَمَا عَلَّمَكُم مَّا لَمْ تَكُونُواْ تَعْلَمُونَ </div><p>(And if you fear (an enemy), (perform Salah) on foot or riding. And when you are in safety, then remember Allah (pray) in the manner He has taught you, which you knew not (before).) </p><p>After Allah commanded His servants to perform the prayer perfectly and emphasized this commandment, He mentioned the situation where the person might not be able to perform the prayer perfectly, during battle and combat. Allah said: </p><div class="text_uthmani arabic">فَإنْ خِفْتُمْ فَرِجَالاً أَوْ رُكْبَانًا</div><p>(And if you fear (an enemy), perform Salah on foot or riding.) meaning, pray in the appropriate manner under these circumstances, whether on foot or riding and whether facing the Qiblah or otherwise. Imam Malik reported that Nafi` related that Ibn `Umar used to describe the Fear prayer when he was asked about it and would then add, "If there is intense fear, pray on foot, riding, facing the Qiblah and otherwise." Nafi` commented, "I think that he related that to the Prophet ." Al-Bukhari and Muslim reported the Hadith. </p><p>Muslim, Abu Dawud, An-Nasa'i, Ibn Majah and Ibn Jarir reported that Ibn `Abbas said, "Allah has ordained the prayer by the words of your Prophet : four (Rak`ah) while residing, two Rak`ah while traveling and one Rak`ah during times of fear." This is also the view of Al-Hasan Al-Basri, Qatadah, Ad-Dahhak, and others. </p><p>In addition, Al-Bukhari has entitled a Chapter: `Prayer while confronting the Forts and facing the Enemy'. Al-Awza`i said, "If the victory seems near and the Muslims are unable to perform the prayer (in the normal manner), they should pray by nodding each by himself. If they are unable to nod, they should delay the prayer until fighting is finished. When they feel safe, they should pray two Rak`ah. If they are unable, they should then pray one Rak`ah that includes two prostrations. If they are unable, then Takbir alone does not suffice, so they should delay the prayer until they are safe." This is the same view that Makhul held. Anas bin Malik said, "I participated in the attack on the fort of Tastar, when the light of dawn started to become clear. Suddenly, the fighting raged and the Muslims were unable to pray until the light of day spread. We then prayed (the Dawn prayer) with Abu Musa and we became victorious. I would not have been pleased if I were to gain in the life of this world and whatever is in it instead of that prayer." This is the wording of Al-Bukhari. </p><h2 class="title">Prayer during the Times of Peace is performed normally</h2><p>Allah said: </p><div class="text_uthmani arabic">فَإِذَآ أَمِنتُمْ فَاذْكُرُواْ اللَّهَ</div><p>(And when you are in safety, then remember Allah (pray)) meaning, `Perform the prayer as I have commanded you by completing its bowing, prostration, standing, sitting, and with the required attention (in the heart) and supplication.' Allah said: </p><div class="text_uthmani arabic">كَمَا عَلَّمَكُم مَّا لَمْ تَكُونُواْ تَعْلَمُونَ</div><p>(in the manner He has taught you, which you knew not (before).) meaning, just as He has endowed you, guided you and taught you about what benefits you in this life and the Hereafter, so thank and remember Him. Similarly, Allah said after He mentioned the prayer of Fear, </p><div class="text_uthmani arabic">فَإِذَا اطْمَأْنَنتُمْ فَأَقِيمُواْ الصَّلَوةَ إِنَّ الصَّلَوةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَـباً مَّوْقُوتاً</div><p>(...but when you are free from danger, perform As-Salah. Verily, As-Salah (the prayer) is enjoined on the believers at fixed hours.) (4:103) </p><p>We will mention the Hadiths about the prayer of Fear and its description in Surat An-Nisa' while mentioning Allah's statement: </p><div class="text_uthmani arabic">وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَوةَ</div><p>(When you (O Messenger Muhammad ) are among them, and lead them in As-Salah (the prayer).) (4:102) </p>

Allah commands that the prayer should be performed properly and on time. It is reported in the Two Sahihs that Ibn Mas`ud said, "I asked the Prophet , `Which deed is the dearest (to Allah)' He replied: «الصَّلَاةُ عَلى وَقْتِها»(To offer the prayers at their fixed times.) I asked, `What is the next (in goodness)' He replied: «الْجِهَادُ فِي سَبِيلِ الله»(To participate in Jihad (religious fighting) in Allah's cause.)" I again asked, `What is the next (in goodness)' He replied: «بِرُّ الْوَالِدَيْن»(To be good and dutiful to your parents.) `Abdullah then added, "The Prophet told me these words, and had I asked more, the Prophet would have told me more." The Middle PrayerFurthermore, Allah has specifically mentioned the Middle prayer, which is the `Asr prayer according to the majority of the scholars among the Companions, as At-Tirmidhi and Al-Baghawi have stated. Al-Qadi Al-Mawardi added that the majority of the scholars of the Tabi`in also held this view. Al-Hafiz Abu `Umar bin `Abdul-Barr said that this is also the opinion of the majority of the scholars of the Athar (i.e., the Hadith and the statements of the Salaf). In addition, Abu Muhammad bin `Atiyah said that this is the Tafsir (of the Middle prayer) of the majority of scholars. Al-Hafiz Abu Muhammad `Abdul-Mu'min bin Khalaf Ad-Dumyati stated in his book on the Middle prayer that it is the `Asr prayer and mentioned that this is the Tafsir of `Umar, `Ali, Ibn Mas`ud, Abu Ayyub, `Abdullah bin `Amr, Samurah bin Jundub, Abu Hurayrah, Abu Sa`id, Hafsah, Umm Habibah, Umm Salamah, Ibn `Abbas and `A'ishah. This is also the Tafsir of `Ubaydah, Ibrahim An-Nakha`i, Razin, Zirr bin Hubaysh, Sa`id bin Jubayr, Ibn Sirin, Al-Hasan, Qatadah, Ad-Dahhak, Al-Kalbi, Muqatil, `Ubayd bin Abu Maryam, and others. The Proof that the `Asr Prayer is the Middle PrayerImam Ahmad reported that `Ali narrated that Allah's Messenger said during the battle of Al-Ahzab (the Confederates): «شَغَلُونَا عَنِ الصَّلَاةِ الْوُسْطَى، صَلَاةِ الْعَصْرِ، مَلَأَ اللهُ قُلُوبَهُم وَبُيُوتَهم نَارًا»(They (the disbelievers) busied us from performing the Middle prayer, the `Ar prayer, may Allah fill their hearts and houses with fire.) He performed the `Asr prayer between Maghrib and `Isha'. Muslim and An-Nasa'i recorded this Hadith. In addition, the Two Shaykhs, Abu Dawud, At-Tirmidhi An-Nasa'i and several other collectors of the Sunan recorded this Hadith using different chains of narrators to `Ali. The Hadith about the battle of Al-Ahzab, when the Mushriks prevented Allah's Messenger and his Companions from performing the `Asr prayer, has been narrated by several other Companions. We only mentioned the narrations that stated that the Middle prayer is the `Asr prayer. Furthermore, Muslim reported similar wordings for this Hadith from Ibn Mas`ud and Al-Bara' bin `Azib. In addition, Imam Ahmad reported that Samurah bin Jundub said that Allah's Messenger said: «صَلَاةُ الْوسْطَى صَلَاةُ الْعَصْر»(The Middle prayer is the `Asr prayer.) In another narration, Allah's Messenger mentioned: حَـفِظُواْ عَلَى الصَّلَوَتِ والصَّلَوةِ الْوُسْطَى(Guard strictly (five obligatory) As-Salawat (the prayers) especially the Middle Salah) and stated that it is the `Asr prayer. In another narration, Allah's Messenger said: «هِيَ الْعَصْر»(It is the `Asr prayer.) and Ibn Ja`far mentioned that the Prophet was then being asked about the Middle prayer. At-Tirmidhi reported this Hadith and said, "Hasan, Sahih." In addition, Abu Hatim bin Hibban reported in his Sahih that `Abdullah said that Allah's Messenger said: «صَلَاةُ الْوسْطَى صَلَاةُ الْعَصْر»(The Middle prayer is the `Asr prayer.) At-Tirmidhi reported that Ibn Mas`ud narrated that Allah's Messenger said: «صَلَاةُ الْوسْطَى صَلَاةُ الْعَصْر»(The `Asr prayer is the Middle prayer.) At-Tirmidhi then stated that this Hadith is of a Hasan, Sahih type. Muslim reported the Hadith in his Sahih and his wordings are: «شَغَلُونَا عَنِ الصَّلَاةِ الْوسْطَى صَلَاةِ الْعَصْر»(They (disbelievers) busied us from performing the Middle prayer, the `Asr prayer.) These texts emphasize the fact (that the `Asr prayer is the Middle prayer). What further proves this fact is that, in an authentic Hadith, Allah's Messenger emphasized the necessity of preserving the `Asr prayer, when he said, as Ibn `Umar narrated: «مَنْ فَاتَتْهُ صَلَاةُ الْعَصْرِ فَكَأَنَّمَا وُتِرَ أَهْلَهُ وَمَالَه»(Whoever misses the `Asr prayer will be like who has lost his family and money.) It is reported in the Sahih that Buraydah bin Al-Husayb said that the Prophet said: «بَكِّرُوا بِالصَّلَاةِ فِي يَوْمِ الْغَيْمِ، فَإِنَّهُ مَنْ تَرَكَ صَلَاةَ الْعَصْرِ، فَقَدْ حَبِطَ عَمَلُه»(On a cloudy day, perform the (`Asr) prayer early, for whoever misses the `Asr prayer, will have his (good) deeds annulled.) The Prohibition of speaking during the PrayerAllah said: وَقُومُواْ لِلَّهِ قَـنِتِينَ(And stand before Allah with obedience.) meaning, with humbleness and humility before Him (i.e., during the prayer). This command indicates that it is not allowed to speak during the prayer, as speaking contradicts the nature of the prayer. This is why the Prophet refused to answer Ibn Mas`ud when he greeted him while he was praying and said afterwards: «إِنَّ فِي الصَّلَاةِ لَشُغْلًا»(The prayer makes one sufficiently busy.) (i.e., by the various actions of the body, tongue and heart involved during the prayer.) Muslim reported that the Prophet said to Mu`awiyah bin Hakam As-Sulami when he spoke during the prayer: «إِنَّ هذِهِ الصَّلَاةَ لَا يَصْلُحُ فِيهَا شَيْءٌ مِنْ كَلَامِ النَّاسِ، إنَّمَا هِي التَّسْبِيحُ وَالتَّكْبِيرُ وَذِكْرُ الله»(The ordinary speech people indulge in is not appropriate during the prayer. The prayer involves only Tasbih (praising Allah), Takbir (saying Allahu Akbar, i.e., Allah is the Most Great) and remembering Allah.) Imam Ahmad reported that Zayd bin Arqam said, "One used to address his friend about various affairs during the prayer. Then when this Ayah was revealed: وَقُومُواْ لِلَّهِ قَـنِتِينَ(And stand before Allah with obedience.) we were ordered to refrain from speaking." The Group (i. e., the Hadith collections), except Ibn Majah, reported this Hadith. The Fear PrayerAllah said: فَإنْ خِفْتُمْ فَرِجَالاً أَوْ رُكْبَانًا فَإِذَآ أَمِنتُمْ فَاذْكُرُواْ اللَّهَ كَمَا عَلَّمَكُم مَّا لَمْ تَكُونُواْ تَعْلَمُونَ (And if you fear (an enemy), (perform Salah) on foot or riding. And when you are in safety, then remember Allah (pray) in the manner He has taught you, which you knew not (before).) After Allah commanded His servants to perform the prayer perfectly and emphasized this commandment, He mentioned the situation where the person might not be able to perform the prayer perfectly, during battle and combat. Allah said: فَإنْ خِفْتُمْ فَرِجَالاً أَوْ رُكْبَانًا(And if you fear (an enemy), perform Salah on foot or riding.) meaning, pray in the appropriate manner under these circumstances, whether on foot or riding and whether facing the Qiblah or otherwise. Imam Malik reported that Nafi` related that Ibn `Umar used to describe the Fear prayer when he was asked about it and would then add, "If there is intense fear, pray on foot, riding, facing the Qiblah and otherwise." Nafi` commented, "I think that he related that to the Prophet ." Al-Bukhari and Muslim reported the Hadith. Muslim, Abu Dawud, An-Nasa'i, Ibn Majah and Ibn Jarir reported that Ibn `Abbas said, "Allah has ordained the prayer by the words of your Prophet : four (Rak`ah) while residing, two Rak`ah while traveling and one Rak`ah during times of fear." This is also the view of Al-Hasan Al-Basri, Qatadah, Ad-Dahhak, and others. In addition, Al-Bukhari has entitled a Chapter: `Prayer while confronting the Forts and facing the Enemy'. Al-Awza`i said, "If the victory seems near and the Muslims are unable to perform the prayer (in the normal manner), they should pray by nodding each by himself. If they are unable to nod, they should delay the prayer until fighting is finished. When they feel safe, they should pray two Rak`ah. If they are unable, they should then pray one Rak`ah that includes two prostrations. If they are unable, then Takbir alone does not suffice, so they should delay the prayer until they are safe." This is the same view that Makhul held. Anas bin Malik said, "I participated in the attack on the fort of Tastar, when the light of dawn started to become clear. Suddenly, the fighting raged and the Muslims were unable to pray until the light of day spread. We then prayed (the Dawn prayer) with Abu Musa and we became victorious. I would not have been pleased if I were to gain in the life of this world and whatever is in it instead of that prayer." This is the wording of Al-Bukhari. Prayer during the Times of Peace is performed normallyAllah said: فَإِذَآ أَمِنتُمْ فَاذْكُرُواْ اللَّهَ(And when you are in safety, then remember Allah (pray)) meaning, `Perform the prayer as I have commanded you by completing its bowing, prostration, standing, sitting, and with the required attention (in the heart) and supplication.' Allah said: كَمَا عَلَّمَكُم مَّا لَمْ تَكُونُواْ تَعْلَمُونَ(in the manner He has taught you, which you knew not (before).) meaning, just as He has endowed you, guided you and taught you about what benefits you in this life and the Hereafter, so thank and remember Him. Similarly, Allah said after He mentioned the prayer of Fear, فَإِذَا اطْمَأْنَنتُمْ فَأَقِيمُواْ الصَّلَوةَ إِنَّ الصَّلَوةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَـباً مَّوْقُوتاً(...but when you are free from danger, perform As-Salah. Verily, As-Salah (the prayer) is enjoined on the believers at fixed hours.) (4:103) We will mention the Hadiths about the prayer of Fear and its description in Surat An-Nisa' while mentioning Allah's statement: وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَوةَ(When you (O Messenger Muhammad ) are among them, and lead them in As-Salah (the prayer).) (4:102)

If you fear (war or danger), pray while standing or on horseback; but when you have safety again remember God, for He taught you what you did not know.

And if you are in fear, pray while on foot or while riding, as you can; when you are in peace remember Allah the way He has taught you, which you did not know.

And if you are in fear, then afoot or mounted; but when you are secure, then remember God, as He taught you the things that you knew not.

But if you are in danger, [pray] walking or riding; and when you are again secure, bear God in mind - since it is He who taught you what you did not previously know.

And if ye fear, then pray on foot or riding; then when ye are secure, remember Allah in the way He hath taught you which ye ever knew not.

And if you fear (an enemy), perfrom Salat (pray) on foot or riding. And when you are in safety, offer the Salat (prayer) in the manner He has taught you, which you knew not (before).

But if you are in fear, then on foot, or riding. And when you are safe, remember God, as He taught you what you did not know.

Even if you are in danger, you must offer your Prayers anyhow on foot or on horseback. And when you have peace again, remember Allah in the manner He has taught you, which you did not know before.

And if you fear (an enemy), (perform Salah) on foot or riding. And when you are in safety, then remember Allah (pray) in the manner He has taught you, which you knew not (before).

And if ye go in fear, then (pray) standing or on horseback. And when ye are again in safety, remember Allah, as He hath taught you that which (heretofore) ye knew not.

and should you fear [a danger], then [pray] on foot or mounted, and when you are safe remember Allah, as He taught you what you did not know.

And if you fear, then (pray) on foot or riding. But when you are safe, then remember Allah, as He has taught you what you did not know.

And if you fear [an enemy, then pray] on foot or riding. But when you are secure, then remember Allah [in prayer], as He has taught you that which you did not [previously] know.

In an emergency you may say your prayers while walking or riding; but when you are safe, remember God, as He has taught you what you did not know before.

But if you are in danger, then (say your prayers) on foot or on horseback; and when you are secure, then remember Allah, as He has taught you what you did not know.

Fain khiftum farij<u>a</u>lan aw rukb<u>a</u>nan fai<u>tha</u> amintum fa<b>o</b><u>th</u>kuroo All<u>a</u>ha kam<u>a</u> AAallamakum m<u>a</u> lam takoonoo taAAlamoon<b>a</b>

When you are exposed to danger, pray on foot or while riding; when you are safe again, remember God, for He has taught you what you did not know.

If ye fear (an enemy), pray on foot, or riding, (as may be most convenient), but when ye are in security, celebrate Allah's praises in the manner He has taught you, which ye knew not (before).

فَإِنْ خِفْتُمْ فَرِجَالًا أَوْ رُكْبَانًا فَإِذَآ أَمِنتُمْ فَٱذْكُرُوا۟ ٱللَّهَ كَمَا عَلَّمَكُم مَّا لَمْ تَكُونُوا۟ تَعْلَمُونَ

If you face danger from an enemy or any other danger, and you are not able to offer the prayer completely, then pray whilst walking or riding, on camels, horses, or in any way you can. If the danger has gone, remember Allah as He has taught you: remembering Him in the most complete manner within the prayer. Also, remember Him for His having taught you guidance and given you light which you were previously unaware of.

If you face danger from an enemy or any other danger, and you are not able to offer the prayer completely, then pray whilst walking or riding, on camels, horses, or in any way you can. If the danger has gone, remember Allah as He has taught you: remembering Him in the most complete manner within the prayer. Also, remember Him for His having taught you guidance and given you light which you were previously unaware of.

Those among you about to die leaving wives behind, should bequeath a year's maintenance and lodging for them, without expelling them from home. But if they leave (of their own accord), you will not be blamed for what they do with themselves in their own rights. God is all-mighty and all-wise.

And those among you who die leaving wives behind them – they should bequeath for their wives a complete provision for one full year without turning them out; so if they go out themselves, there is no sin on you regarding what they do of themselves in a reasonable manner; and Allah is Almighty, Wise.

And those of you who die, leaving wives, let them make testament for their wives, provision for a year without expulsion; but if they go forth, there is no fault in you what they may do with themselves honourably; God is All-mighty, All-wise.

AND IF any of you die and leave wives behind, they bequeath thereby to their widows [the right to] one year's maintenance without their being obliged to leave [the dead husband's home]. If, however, they leave [of their own accord], there shall be no sin in whatever they may do with themselves in a lawful manner. And God is almighty, wise.

And those of you who die and leave wives behind, they shall make a bequest unto their wives a year's maintenance without their having to go out, then if they go out, then no blame is on you for that which they, do with themselves reputably, and Allah is Mighty, Wise.

And those of you who die and leave behind wives should bequeath for their wives a year's maintenance and residence without turning them out, but if they (wives) leave, there is no sin on you for that which they do of themselves, provided it is honourable (e.g. lawful marriage). And Allah is All-Mighty, All-Wise. [The order of this Verse has been cancelled (abrogated) by Verse 4:12].

Those of you who die and leave wives behind—a will shall provide their wives with support for a year, provided they do not leave. If they leave, you are not to blame for what they do with themselves, provided it is reasonable. God is Mighty and Wise.

Those of you, who shall die and leave wives behind them, should make a will to the effect that they should be provided with a year's maintenance and should not be turned out of their homes. But if they leave their homes of their own accord, you shall not be answerable for whatever they choose for themselves in a fair way; Allah is All-Powerful, All-Wise.

And those of you who die and leave behind wives should bequeath for their wives a year's maintenance (and residence) without turning them out, but if they (wives) leave, there is no sin on you for that which they do of themselves, provided it is honorable (e.g., lawful marriage). And Allah is All-Mighty, All-Wise.

(In the case of) those of you who are about to die and leave behind them wives, they should bequeath unto their wives a provision for the year without turning them out, but if they go out (of their own accord) there is no sin for you in that which they do of themselves within their rights. Allah is Mighty, Wise.

Those of you who die leaving wives shall bequeath for their wives providing for a year, without turning them out; but if they leave, there is no sin upon you in respect of what they may do with themselves in accordance with honourable norms. And Allah is all-mighty, all-wise.

Those who die and leave wives behind should bequeath to them a year's maintenance without causing them to leave their homes; but if they leave, no blame shall be attached to you in what they do with themselves kindly. Allah is Mighty and Wise.

And those who are taken in death among you and leave wives behind - for their wives is a bequest: maintenance for one year without turning [them] out. But if they leave [of their own accord], then there is no blame upon you for what they do with themselves in an acceptable way. And Allah is Exalted in Might and Wise.

Those who are about to die and leave widows behind should bequeath for their wives the expenses of one year's maintenance. The widows must not be expelled from the house for up to one year. It is no sin for the relatives of the deceased to permit the widows to leave the house before the appointed time and do what is reasonable. God is Majestic and Wise.

And those of you who die and leave wives behind, (make) a bequest in favor of their wives of maintenance for a year without turning (them) out, then if they themselves go away, there is no blame on you for what they do of lawful deeds by themselves, and Allah is Mighty, Wise.

Wa<b>a</b>lla<u>th</u>eena yutawaffawna minkum waya<u>th</u>aroona azw<u>a</u>jan wa<u>s</u>iyyatan liazw<u>a</u>jihim mat<u>a</u>AAan il<u>a</u> al<u>h</u>awli ghayra ikhr<u>a</u>jin fain kharajna fal<u>a</u> jun<u>ah</u>a AAalaykum fee m<u>a</u> faAAalna fee anfusihinna min maAAroofin wa<b>A</b>ll<u>a</u>hu AAazeezun <u>h</u>akeem<b>un</b>

If any of you die and leave widows, make a bequest for them of a year's maintenance without causing them to leave their homes; but if they leave of their own accord, you will not be blamed for what they may reasonably choose to do with themselves. God is almighty and wise.

Those of you who die and leave widows should bequeath for their widows a year's maintenance and residence; but if they leave (The residence), there is no blame on you for what they do with themselves, provided it is reasonable. And Allah is Exalted in Power, Wise.

وَٱلَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَٰجًا وَصِيَّةً لِّأَزْوَٰجِهِم مَّتَٰعًا إِلَى ٱلْحَوْلِ غَيْرَ إِخْرَاجٍ فَإِنْ خَرَجْنَ فَلَا جُنَاحَ عَلَيْكُمْ فِى مَا فَعَلْنَ فِىٓ أَنفُسِهِنَّ مِن مَّعْرُوفٍ وَٱللَّهُ عَزِيزٌ حَكِيمٌ

Those of you that pass away leaving behind wives must make a bequest for them to be provided with accommodation and maintenance for a period of one year in which your heirs may not remove them. This is to make up for the loss they have suffered and in respect for the deceased. If they leave before the end of the year by their own choice, there will be no sin on either you or them for what they do with themselves in terms of their beautification. Allah is Mighty and none can overpower Him. He is Wise in His planning and legislation. It should be noted that most commentators are of the view that the law contained in this verse has been abrogated by the verse: ‘When someone passes away and leaves behind a wife who is not pregnant, it is the duty of these women to wait for a period of four months and ten days...’ [ Sūrah Al-Baqarah: 234].

Those of you that pass away leaving behind wives must make a bequest for them to be provided with accommodation and maintenance for a period of one year in which your heirs may not remove them. This is to make up for the loss they have suffered and in respect for the deceased. If they leave before the end of the year by their own choice, there will be no sin on either you or them for what they do with themselves in terms of their beautification. Allah is Mighty and none can overpower Him. He is Wise in His planning and legislation. It should be noted that most commentators are of the view that the law contained in this verse has been abrogated by the verse: ‘When someone passes away and leaves behind a wife who is not pregnant, it is the duty of these women to wait for a period of four months and ten days...’ [ Sūrah Al-Baqarah: 234].

<p>The text now returns to the subject of divorce mentioned in verses 234-237. The command to take due care of all prayers (verses 238-239) put in between was to remind that the real thing in life is a constant orientation towards Allah, not only in prayers where it is more pronounced, but also in social relationships such as marriage and divorce, rather, in all areas of one's life. The message is: Follow rules set by Allah in your ultimate interest.</p><p>Verses 240-242 cited above give guidance on the provision of</p><p>residence and maintenance for widows which has been explained in the commentary which follows.</p><p>1. In the Age of Ignorance, the period of waiting for a widow was one year, and in Islam, it came to be four months and ten days rather than one full year as we already know from يَتَرَ‌بَّصْنَ بِأَنفُسِهِنَّ أَرْ‌بَعَةَ أَشْهُرٍ‌ وَعَشْرً‌ا : 'They keep themselves waiting for four months and ten days,' in Verse 234, explained earlier. However, women were given a certain advantage in this respect. Those were the days when the injunction of inheritance was not revealed and a wife's share in the inheritance was yet to be determined; in fact, the rights of all others simply revolved around the will of the deceased, as we have already learnt from the explanation of the verse 2:180. Therefore, it was made obligatory that a woman should be allowed to live in the premises of her late husband's house for one full year if she so desires. It was also mandatory under this arrangement that she be given her maintenance during this period out of what has been left behind by her husband. This rule is mentioned in this verse. Husbands have been instructed to make wills to this effect. Since this was the right of the woman and she had the choice to receive or leave it, therefore, it was not permissible for the inheritors to evict her out of the house, but it was permissible for her not to live in that house at her discretion, and leave her due for the inheritors. The condition, however, was that ` iddah or the waiting period of four months and ten days be completed. After the completion of this period she could leave the house of her husband and could enter into a new marriage with another person. This is what is meant by the Qur'anic expression: "Then, if they move out, there is no sin on you in what they have done for themselves of the recognized practice." However, going out during the period of ` iddah and getting married was all counted as sin -- not only for the woman concerned but also for those who could stop her yet did not do so. When 'the verse of inheritance' was revealed, the woman received her ordained share in the house and in all other items of inheritance on the strength of which she had the choice to live in her section of the house and spend out of her share in the inheritance after the completion of four months and ten days, and this verse was abrogated.</p>

The text now returns to the subject of divorce mentioned in verses 234-237. The command to take due care of all prayers (verses 238-239) put in between was to remind that the real thing in life is a constant orientation towards Allah, not only in prayers where it is more pronounced, but also in social relationships such as marriage and divorce, rather, in all areas of one's life. The message is: Follow rules set by Allah in your ultimate interest.Verses 240-242 cited above give guidance on the provision ofresidence and maintenance for widows which has been explained in the commentary which follows.1. In the Age of Ignorance, the period of waiting for a widow was one year, and in Islam, it came to be four months and ten days rather than one full year as we already know from يَتَرَ‌بَّصْنَ بِأَنفُسِهِنَّ أَرْ‌بَعَةَ أَشْهُرٍ‌ وَعَشْرً‌ا : 'They keep themselves waiting for four months and ten days,' in Verse 234, explained earlier. However, women were given a certain advantage in this respect. Those were the days when the injunction of inheritance was not revealed and a wife's share in the inheritance was yet to be determined; in fact, the rights of all others simply revolved around the will of the deceased, as we have already learnt from the explanation of the verse 2:180. Therefore, it was made obligatory that a woman should be allowed to live in the premises of her late husband's house for one full year if she so desires. It was also mandatory under this arrangement that she be given her maintenance during this period out of what has been left behind by her husband. This rule is mentioned in this verse. Husbands have been instructed to make wills to this effect. Since this was the right of the woman and she had the choice to receive or leave it, therefore, it was not permissible for the inheritors to evict her out of the house, but it was permissible for her not to live in that house at her discretion, and leave her due for the inheritors. The condition, however, was that ` iddah or the waiting period of four months and ten days be completed. After the completion of this period she could leave the house of her husband and could enter into a new marriage with another person. This is what is meant by the Qur'anic expression: "Then, if they move out, there is no sin on you in what they have done for themselves of the recognized practice." However, going out during the period of ` iddah and getting married was all counted as sin -- not only for the woman concerned but also for those who could stop her yet did not do so. When 'the verse of inheritance' was revealed, the woman received her ordained share in the house and in all other items of inheritance on the strength of which she had the choice to live in her section of the house and spend out of her share in the inheritance after the completion of four months and ten days, and this verse was abrogated.

<h2 class="title">Ayah (2:240) was abrogated</h2><p>The majority of the scholars said that this Ayah (2:240) was abrogated by the Ayah (2:234), what Allah said: </p><div class="text_uthmani arabic">يَتَرَبَّصْنَ بِأَنفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا</div><p>(...they (the wives) shall wait (as regards their marriage) for four months and ten days.) (2:234) </p><p>For instance, Al-Bukhari reported that Ibn Az-Zubayr said: I said to `Uthman bin `Affan: </p><div class="text_uthmani arabic">وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَجًا</div><p>(And those of you who die and leave wives behind them) was abrogated by the other Ayah (2:234). Therefore, why did you collect it (meaning, in the Qur'an)" He said, "O my nephew! I shall not change any part of the Qur'an from its place." </p><p>The question that Ibn Az-Zubayr asked `Uthman means: `If the ruling of the Ayah (2:240) was abrogated to four months (the `Iddah of the widow, and refer to 2:234), then what is the wisdom behind including it in the Qur'an, although its ruling has been abrogated If the Ayah (2:240) remains (in the Qur'an) after the Ayah that abrogated it (2:234), this might imply that its ruling is still valid.' `Uthman, the Leader of the faithful, answered him by stating that this is a matter of the revelation, which mentioned these Ayat in this order. `Therefore, I shall leave the Ayah where I found it in the Qur'an.' </p><p>Ibn Abu Hatim reported that Ibn `Abbas said about what Allah said: </p><div class="text_uthmani arabic">وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَجًا وَصِيَّةً لازْوَاجِهِم مَّتَـعًا إِلَى الْحَوْلِ غَيْرَ إِخْرَاجٍ</div><p>(And those of you who die and leave behind wives should bequeath for their wives a year's maintenance (and residence) without turning them out, ) "The widow used to reside, and have her provisions provided for her for a year, in her deceased husband's house. Later, the Ayah that specified the inheritance (4:12) abrogated this Ayah (2:240), and thus the widow inherits one-fourth or one-eighth of what her (deceased) husband leaves behind." </p><p>Ibn Abu Hatim also related that `Ali bin Abu Talhah stated that Ibn `Abbas said, "When a man died and left behind a widow, she used to remain in his house for a year for her `Iddah, all the while receiving her provisions during this time. Thereafter, Allah revealed this Ayah: </p><div class="text_uthmani arabic">وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَجًا يَتَرَبَّصْنَ بِأَنفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا</div><p>(And those of you who die and leave wives behind them, they (the wives) shall wait (as regards their marriage) for four months and ten days.) (2:234) </p><p>So, this is the `Iddah of the widow, unless she was pregnant, for her `Iddah then ends when she gives birth. Allah also said: </p><div class="text_uthmani arabic">وَلَهُنَّ الرُّبُعُ مِمَّا تَرَكْتُمْ إِن لَّمْ يَكُنْ لَّكُمْ وَلَدٌ فَإِن كَانَ لَكُمْ وَلَدٌ فَلَهُنَّ الثُّمُنُ مِمَّا تَرَكْتُم</div><p>(In that which you leave, their (your wives') share is a fourth if you leave no child; but if you leave a child, they get an eighth of that which you leave.) (4:12) </p><p>So Allah specified the share of the widow in the inheritance and there was no need for the will or the Nafaqah (maintenance) which were mentioned in (2:240)." </p><p>Ibn Abu Hatim stated that Mujahid, Al-Hasan, `Ikrimah, Qatadah, Ad-Dahhak, Ar-Rabi` and Muqatil bin Hayyan said that the Ayah (2:240) was abrogated by: </p><div class="text_uthmani arabic">أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا</div><p>(four months and ten days.) (2:234) </p><p>Al-Bukhari reported that Mujahid said that: </p><div class="text_uthmani arabic">وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَجًا</div><p>(And those of you who die and leave wives behind them) (2:234) used to be the `Iddah, and the widow had to remain with her (deceased) husband's family (during that period, i.e., four months and ten days). Then, Allah revealed: </p><div class="text_uthmani arabic">وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَجًا وَصِيَّةً لازْوَاجِهِم مَّتَـعًا إِلَى الْحَوْلِ غَيْرَ إِخْرَاجٍ فَإِنْ خَرَجْنَ فَلاَ جُنَاحَ عَلَيْكُمْ فِى مَا فَعَلْنَ فِي أَنفُسِهِنَّ مِن مَّعْرُوفٍ</div><p>(And those of you who die and leave behind wives should bequeath for their wives a year's maintenance (and residence) without turning them out, but if they (wives) leave, there is no sin on you for that which they do of themselves, provided it is honorable (e.g., lawful marriage).) </p><p>So, Allah made the rest of the year, which is seven months and twenty days, as a will and testament for her. Consequently, if she wants, she could use her right in this will and remain in the residence (for the rest of the year). Or, if she wants, she could leave the (deceased husband's) house after the four months and ten days have passed. This is the meaning of what Allah said: </p><div class="text_uthmani arabic">غَيْرَ إِخْرَاجٍ فَإِنْ خَرَجْنَ فَلاَ جُنَاحَ عَلَيْكُمْ</div><p>(...without turning them out, but if they (wives) leave, there is no sin on you.) </p><p>Therefore, the required term of `Iddah is still unchanged (refer to 2:234). </p><p>`Ata' quoted Ibn `Abbas, "This Ayah (2:240) has abrogated (the requirement that) the widow spends the `Iddah with his (i.e., her deceased husband's) family. So, she spends her `Iddah wherever she wants. This is the meaning of what Allah said: </p><div class="text_uthmani arabic">غَيْرَ إِخْرَاجٍ</div><p>(without turning them out,)." </p><p>`Ata' also said: "If she wants, she spends the `Iddah with his family and resides there according to the will (meaning the rest of the year). If she wants, she is allowed to leave, for Allah said: </p><div class="text_uthmani arabic">فَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ</div><p>(there is no sin on you for that which they do of themselves,)." </p><p>`Ata' then said: "Then (the Ayah on) the inheritance (refer to 4:12) came and abrogated the residence. Hence, the widow spends her `Iddah wherever she wants and does not have the right to residence any more." </p><p>The statement of `Ata' and those who held the view that the Ayah (2:240) was abrogated by the Ayah on the inheritance (4: 12), is only valid for more than the four months and ten days (required in 2:234). However, if they mean that the four months and ten days are not required from the deceased husband's estate, then this opinion is the subject of disagreement among the scholars. As proof, they said that the widow is required to remain in her (deceased) husband's house (for four months and ten days) according to what Malik reported from Zaynab bint Ka`b bin `Ujrah. She said that Fari`ah bint Malik bin Sinan, the sister of Abu Sa`id Al-Khudri, told her that she came to Allah's Messenger asking him to return to her family's residence with Banu Khudrah. Her husband had pursued some of his servants who ran away, but when he reached the area of Al-Qadum, they killed him. She said, "So I asked Allah's Messenger if I should stay with my family in Banu Khudrah, for my (deceased) husband did not leave me a residence that he owns or Nafaqah (maintenance). Allah's Messenger answered in the positive. While I was in the room, Allah's Messenger summoned me or had someone summon me and said: </p><div class="text_uthmani arabic">«كَيْفَ قُلْت»</div><p>(What did you say) I repeated the story to him about my (deceased) husband. He said: </p><div class="text_uthmani arabic">«امْكُثي فِي بَيْتِكِ حَتَّى يَبْلُغَ الكِتَابُ أَجَلَه»</div><p>(Stay at your home until the term reaches its end.) So I remained through the `Iddah term for four months and ten days in my (deceased husband's) house. Thereafter, `Uthman bin `Affan sent for me during his reign and asked me about this matter and I told him what happened. He made a judgment to the same effect." This Hadith was also collected by Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. At-Tirmidhi said, "Hasan Sahih". </p><h2 class="title">The Necessity of the Mut`ah (Gift) at the Time of Divorce</h2><p>Allah said: </p><div class="text_uthmani arabic">وَلِلْمُطَلَّقَـتِ مَتَـعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ </div><p>(And for divorced women, maintenance (should be provided) on reasonable (scale). This is a duty on Al-Muttaqin (the pious).) </p><p>`Abdur-Rahman bin Zayd bin Aslam said that when Allah's statement: </p><div class="text_uthmani arabic">مَتَـعاً بِالْمَعْرُوفِ حَقًّا عَلَى الْمُحْسِنِينَ</div><p>(...a gift of reasonable amount is a duty on the doers of good) (2:236) was revealed, a man said, "If I want, I will be excellent and if I do not, I will not." Thereafter, Allah revealed this Ayah: </p><div class="text_uthmani arabic">وَلِلْمُطَلَّقَـتِ مَتَـعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ </div><p>(And for divorced women, maintenance (should be provided) on reasonable (scale). This is a duty on Al-Muttaqin (the pious).) </p><p>The scholars who ruled that the Mut`ah (reasonable gift) at the time of divorce is required for every divorced woman, whether she had a bridal-money appointed for her or not, and whether the marriage was consummated or not, relied on this Ayah (2:241) when they issued their ruling. This is the view taken on this subject by Sa`id bin Jubayr and several others among the Salaf and also Ibn Jarir. Hence, Allah's statement: </p><div class="text_uthmani arabic">لاَّ جُنَاحَ عَلَيْكُمْ إِن طَلَّقْتُمُ النِّسَآءَ مَا لَمْ تَمَسُّوهُنَّ أَوْ تَفْرِضُواْ لَهُنَّ فَرِيضَةً وَمَتِّعُوهُنَّ عَلَى الْمُوسِعِ قَدَرُهُ وَعَلَى الْمُقْتِرِ قَدْرُهُ مَتَـعاً بِالْمَعْرُوفِ حَقًّا عَلَى الْمُحْسِنِينَ </div><p>(There is no sin on you, if you divorce women while yet you have not touched (had sexual relation with) them, nor appointed for them their due (dowry). But bestow on them (a suitable gift), the rich according to his means, and the poor according to his means, a gift of reasonable amount is a duty on the doers of good.) (2:236) only mentions some specifics of this general ruling. </p><p>Allah then said: </p><div class="text_uthmani arabic">كَذلِكَ يُبَيِّنُ اللَّهُآيَـتِهِ</div><p>(Thus Allah makes clear His Ayat (Laws) to you,) meaning, what He allows, forbids, requires, His set limits, His commandments and His prohibitions are all explained and made plain and clear for you. He did not leave any matter in general terms if you needed the specifics, </p><div class="text_uthmani arabic">لَعَلَّكُمْ تَعْقِلُونَ</div><p>(in order that you may understand.) meaning, understand and comprehend. </p>

Ayah (2:240) was abrogatedThe majority of the scholars said that this Ayah (2:240) was abrogated by the Ayah (2:234), what Allah said: يَتَرَبَّصْنَ بِأَنفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا(...they (the wives) shall wait (as regards their marriage) for four months and ten days.) (2:234) For instance, Al-Bukhari reported that Ibn Az-Zubayr said: I said to `Uthman bin `Affan: وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَجًا(And those of you who die and leave wives behind them) was abrogated by the other Ayah (2:234). Therefore, why did you collect it (meaning, in the Qur'an)" He said, "O my nephew! I shall not change any part of the Qur'an from its place." The question that Ibn Az-Zubayr asked `Uthman means: `If the ruling of the Ayah (2:240) was abrogated to four months (the `Iddah of the widow, and refer to 2:234), then what is the wisdom behind including it in the Qur'an, although its ruling has been abrogated If the Ayah (2:240) remains (in the Qur'an) after the Ayah that abrogated it (2:234), this might imply that its ruling is still valid.' `Uthman, the Leader of the faithful, answered him by stating that this is a matter of the revelation, which mentioned these Ayat in this order. `Therefore, I shall leave the Ayah where I found it in the Qur'an.' Ibn Abu Hatim reported that Ibn `Abbas said about what Allah said: وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَجًا وَصِيَّةً لازْوَاجِهِم مَّتَـعًا إِلَى الْحَوْلِ غَيْرَ إِخْرَاجٍ(And those of you who die and leave behind wives should bequeath for their wives a year's maintenance (and residence) without turning them out, ) "The widow used to reside, and have her provisions provided for her for a year, in her deceased husband's house. Later, the Ayah that specified the inheritance (4:12) abrogated this Ayah (2:240), and thus the widow inherits one-fourth or one-eighth of what her (deceased) husband leaves behind." Ibn Abu Hatim also related that `Ali bin Abu Talhah stated that Ibn `Abbas said, "When a man died and left behind a widow, she used to remain in his house for a year for her `Iddah, all the while receiving her provisions during this time. Thereafter, Allah revealed this Ayah: وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَجًا يَتَرَبَّصْنَ بِأَنفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا(And those of you who die and leave wives behind them, they (the wives) shall wait (as regards their marriage) for four months and ten days.) (2:234) So, this is the `Iddah of the widow, unless she was pregnant, for her `Iddah then ends when she gives birth. Allah also said: وَلَهُنَّ الرُّبُعُ مِمَّا تَرَكْتُمْ إِن لَّمْ يَكُنْ لَّكُمْ وَلَدٌ فَإِن كَانَ لَكُمْ وَلَدٌ فَلَهُنَّ الثُّمُنُ مِمَّا تَرَكْتُم(In that which you leave, their (your wives') share is a fourth if you leave no child; but if you leave a child, they get an eighth of that which you leave.) (4:12) So Allah specified the share of the widow in the inheritance and there was no need for the will or the Nafaqah (maintenance) which were mentioned in (2:240)." Ibn Abu Hatim stated that Mujahid, Al-Hasan, `Ikrimah, Qatadah, Ad-Dahhak, Ar-Rabi` and Muqatil bin Hayyan said that the Ayah (2:240) was abrogated by: أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا(four months and ten days.) (2:234) Al-Bukhari reported that Mujahid said that: وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَجًا(And those of you who die and leave wives behind them) (2:234) used to be the `Iddah, and the widow had to remain with her (deceased) husband's family (during that period, i.e., four months and ten days). Then, Allah revealed: وَالَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَجًا وَصِيَّةً لازْوَاجِهِم مَّتَـعًا إِلَى الْحَوْلِ غَيْرَ إِخْرَاجٍ فَإِنْ خَرَجْنَ فَلاَ جُنَاحَ عَلَيْكُمْ فِى مَا فَعَلْنَ فِي أَنفُسِهِنَّ مِن مَّعْرُوفٍ(And those of you who die and leave behind wives should bequeath for their wives a year's maintenance (and residence) without turning them out, but if they (wives) leave, there is no sin on you for that which they do of themselves, provided it is honorable (e.g., lawful marriage).) So, Allah made the rest of the year, which is seven months and twenty days, as a will and testament for her. Consequently, if she wants, she could use her right in this will and remain in the residence (for the rest of the year). Or, if she wants, she could leave the (deceased husband's) house after the four months and ten days have passed. This is the meaning of what Allah said: غَيْرَ إِخْرَاجٍ فَإِنْ خَرَجْنَ فَلاَ جُنَاحَ عَلَيْكُمْ(...without turning them out, but if they (wives) leave, there is no sin on you.) Therefore, the required term of `Iddah is still unchanged (refer to 2:234). `Ata' quoted Ibn `Abbas, "This Ayah (2:240) has abrogated (the requirement that) the widow spends the `Iddah with his (i.e., her deceased husband's) family. So, she spends her `Iddah wherever she wants. This is the meaning of what Allah said: غَيْرَ إِخْرَاجٍ(without turning them out,)." `Ata' also said: "If she wants, she spends the `Iddah with his family and resides there according to the will (meaning the rest of the year). If she wants, she is allowed to leave, for Allah said: فَلاَ جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ(there is no sin on you for that which they do of themselves,)." `Ata' then said: "Then (the Ayah on) the inheritance (refer to 4:12) came and abrogated the residence. Hence, the widow spends her `Iddah wherever she wants and does not have the right to residence any more." The statement of `Ata' and those who held the view that the Ayah (2:240) was abrogated by the Ayah on the inheritance (4: 12), is only valid for more than the four months and ten days (required in 2:234). However, if they mean that the four months and ten days are not required from the deceased husband's estate, then this opinion is the subject of disagreement among the scholars. As proof, they said that the widow is required to remain in her (deceased) husband's house (for four months and ten days) according to what Malik reported from Zaynab bint Ka`b bin `Ujrah. She said that Fari`ah bint Malik bin Sinan, the sister of Abu Sa`id Al-Khudri, told her that she came to Allah's Messenger asking him to return to her family's residence with Banu Khudrah. Her husband had pursued some of his servants who ran away, but when he reached the area of Al-Qadum, they killed him. She said, "So I asked Allah's Messenger if I should stay with my family in Banu Khudrah, for my (deceased) husband did not leave me a residence that he owns or Nafaqah (maintenance). Allah's Messenger answered in the positive. While I was in the room, Allah's Messenger summoned me or had someone summon me and said: «كَيْفَ قُلْت»(What did you say) I repeated the story to him about my (deceased) husband. He said: «امْكُثي فِي بَيْتِكِ حَتَّى يَبْلُغَ الكِتَابُ أَجَلَه»(Stay at your home until the term reaches its end.) So I remained through the `Iddah term for four months and ten days in my (deceased husband's) house. Thereafter, `Uthman bin `Affan sent for me during his reign and asked me about this matter and I told him what happened. He made a judgment to the same effect." This Hadith was also collected by Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah. At-Tirmidhi said, "Hasan Sahih". The Necessity of the Mut`ah (Gift) at the Time of DivorceAllah said: وَلِلْمُطَلَّقَـتِ مَتَـعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ (And for divorced women, maintenance (should be provided) on reasonable (scale). This is a duty on Al-Muttaqin (the pious).) `Abdur-Rahman bin Zayd bin Aslam said that when Allah's statement: مَتَـعاً بِالْمَعْرُوفِ حَقًّا عَلَى الْمُحْسِنِينَ(...a gift of reasonable amount is a duty on the doers of good) (2:236) was revealed, a man said, "If I want, I will be excellent and if I do not, I will not." Thereafter, Allah revealed this Ayah: وَلِلْمُطَلَّقَـتِ مَتَـعٌ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ (And for divorced women, maintenance (should be provided) on reasonable (scale). This is a duty on Al-Muttaqin (the pious).) The scholars who ruled that the Mut`ah (reasonable gift) at the time of divorce is required for every divorced woman, whether she had a bridal-money appointed for her or not, and whether the marriage was consummated or not, relied on this Ayah (2:241) when they issued their ruling. This is the view taken on this subject by Sa`id bin Jubayr and several others among the Salaf and also Ibn Jarir. Hence, Allah's statement: لاَّ جُنَاحَ عَلَيْكُمْ إِن طَلَّقْتُمُ النِّسَآءَ مَا لَمْ تَمَسُّوهُنَّ أَوْ تَفْرِضُواْ لَهُنَّ فَرِيضَةً وَمَتِّعُوهُنَّ عَلَى الْمُوسِعِ قَدَرُهُ وَعَلَى الْمُقْتِرِ قَدْرُهُ مَتَـعاً بِالْمَعْرُوفِ حَقًّا عَلَى الْمُحْسِنِينَ (There is no sin on you, if you divorce women while yet you have not touched (had sexual relation with) them, nor appointed for them their due (dowry). But bestow on them (a suitable gift), the rich according to his means, and the poor according to his means, a gift of reasonable amount is a duty on the doers of good.) (2:236) only mentions some specifics of this general ruling. Allah then said: كَذلِكَ يُبَيِّنُ اللَّهُآيَـتِهِ(Thus Allah makes clear His Ayat (Laws) to you,) meaning, what He allows, forbids, requires, His set limits, His commandments and His prohibitions are all explained and made plain and clear for you. He did not leave any matter in general terms if you needed the specifics, لَعَلَّكُمْ تَعْقِلُونَ(in order that you may understand.) meaning, understand and comprehend.

Making a fair provision for women who are divorced is the duty of those who are God-fearing and pious.

And for divorced women also, is a complete provision in reasonable manner; this is a duty upon the pious.

There shall be for divorced women provision honourable -- an obligation on the godfearing.

And the divorced women, too, shall have [a right to] maintenance in a goodly manner: this is a duty for all who are conscious of God.

And for the divorced women shall be a reputable present: and duty on the God-fearing.

And for divorced women, maintenance (should be provided) on reasonable (scale). This is a duty on Al-Muttaqun (the pious - see V. 2:2).

And divorced women shall be provided for, equitably—a duty upon the righteous.

Likewise, the divorced women should also be given something in accordance with the known fair standard. This is an obligation upon the God-fearing people.

And for divorced women, maintenance (should be provided) on reasonable (scale). This is a duty on Al-Muttaqin (the pious).

For divorced women a provision in kindness: a duty for those who ward off (evil).

For the divorced women there shall be a provision, in accordance with honourable norms—an obligation on the Godwary.

Provision should be made for divorced women with kindness. That is a right on the cautious.

And for divorced women is a provision according to what is acceptable - a duty upon the righteous.

The divorced women have the right to receive reasonable provisions. It is an obligation for the pious.

And for the divorced women (too) provision (must be made) according to usage; (this is) a duty on those who guard (against evil).

Walilmu<u>t</u>allaq<u>a</u>ti mat<u>a</u>AAun bi<b>a</b>lmaAAroofi <u>h</u>aqqan AAal<u>a</u> almuttaqeen<b>a</b>

For divorced women a provision according to what is fair shall also be made. This is an obligation binding on the righteous.

For divorced women Maintenance (should be provided) on a reasonable (scale). This is a duty on the righteous.

وَلِلْمُطَلَّقَٰتِ مَتَٰعٌۢ بِٱلْمَعْرُوفِ حَقًّا عَلَى ٱلْمُتَّقِينَ

Divorced women should be gifted something of clothing, money etc. This is to make-up for their emotional suffering because of the divorce. Such provision must be in keeping with the financial position of the husband; and it is a duty on those who are mindful of Allah by fulfilling His instructions and avoiding His prohibitions.

Divorced women should be gifted something of clothing, money etc. This is to make-up for their emotional suffering because of the divorce. Such provision must be in keeping with the financial position of the husband; and it is a duty on those who are mindful of Allah by fulfilling His instructions and avoiding His prohibitions.

<p>Verse 241: The divorced women deserve a benefit</p><p>Providing compensatory benefits (` mata متاع `) for divorced women has also been dealt with in verses earlier than this, but that was restricted to two types of divorced women who were divorced before privacy and consummation. The first case of providing compensatory benefits was the giving of a set of clothes. The second case was of providing compensatory benefit in the form of half of the dower. Now remains the case of divorcees who were divorced after privacy and con-summation. Here, providing compensatory benefits to one whose dower has already been fixed lies in giving her the full amount of dower or mahr. For one whose dower has not already been fixed, a post-consummation divorce will make it obligatory to give her mahr almithl مھر المثل or 'equivalent dower' (as customarily given in the immediate family circle of the woman). If the word 'benefit' used in this verse is taken to mean 'dower', its payment is obligatory according to these de-tails. However, if we take math' to mean a particular benefit, that is, the giving of a gift or set of clothes, then giving this to a particular type of divorced woman is obligatory which has been pointed out earlier. In the rest of the cases, this is mustahabb مستحب or desirable. And should math` be taken to mean maintenance or nafaqah, then it is obligatory until the expiry of ` iddah in the case of a divorce after which ` iddah has to be observed. The divorce may be revocable (رجعی) or irrevocable (باین) --it does not matter. To sum up, the verse, by using universally applicable words, covers all situations.</p>

Verse 241: The divorced women deserve a benefitProviding compensatory benefits (` mata متاع `) for divorced women has also been dealt with in verses earlier than this, but that was restricted to two types of divorced women who were divorced before privacy and consummation. The first case of providing compensatory benefits was the giving of a set of clothes. The second case was of providing compensatory benefit in the form of half of the dower. Now remains the case of divorcees who were divorced after privacy and con-summation. Here, providing compensatory benefits to one whose dower has already been fixed lies in giving her the full amount of dower or mahr. For one whose dower has not already been fixed, a post-consummation divorce will make it obligatory to give her mahr almithl مھر المثل or 'equivalent dower' (as customarily given in the immediate family circle of the woman). If the word 'benefit' used in this verse is taken to mean 'dower', its payment is obligatory according to these de-tails. However, if we take math' to mean a particular benefit, that is, the giving of a gift or set of clothes, then giving this to a particular type of divorced woman is obligatory which has been pointed out earlier. In the rest of the cases, this is mustahabb مستحب or desirable. And should math` be taken to mean maintenance or nafaqah, then it is obligatory until the expiry of ` iddah in the case of a divorce after which ` iddah has to be observed. The divorce may be revocable (رجعی) or irrevocable (باین) --it does not matter. To sum up, the verse, by using universally applicable words, covers all situations.

So does God pronounce His decrees that you may understand.

This is how Allah explains His verses to you so that you may understand.

So God makes clear His signs for you; haply you will understand.

In this way God makes clear unto you His messages, so that you might [learn to] use your reason.

In this wise Allah expoundeth unto you His commandments, haply ye may reflect.

Thus Allah makes clear His Ayat (Laws) to you, in order that you may understand.

God thus explains His revelations to you, so that you may understand.

Thus Allah makes clear His commandments for you: it is expected that you will use your common sense.

Thus Allah makes clear His Ayat (Laws) to you, in order that you may understand.

Thus Allah expoundeth unto you His revelations so that ye may understand.

Thus does Allah clarify His signs to you so that you may exercise your reason.

Like this Allah clarifies to you His verses in order that you understand.

Thus does Allah make clear to you His verses that you might use reason.

Thus does God explain His revelations to you so that perhaps you will have understanding.

Allah thus makes clear to you His communications that you may understand.

Ka<u>tha</u>lika yubayyinu All<u>a</u>hu lakum <u>a</u>y<u>a</u>tihi laAAallakum taAAqiloon<b>a</b>

Thus God makes His commandments clear to you, so that you may understand.

Thus doth Allah Make clear His Signs to you: In order that ye may understand.

كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمْ ءَايَٰتِهِۦ لَعَلَّكُمْ تَعْقِلُونَ

As with the previous explanation, Allah explains these verses – containing His limits and laws – to the believers so that they understand and practice them, and so achieve the good of this world and the Afterlife.

As with the previous explanation, Allah explains these verses – containing His limits and laws – to the believers so that they understand and practice them, and so achieve the good of this world and the Afterlife.

Have you never thought of men who went out of their homes as a measure of safety against death, and they were thousands, to whom God said: "Die," then restored them to life? Indeed God bestows His blessings on men; only most men are not grateful.

Did you (O dear Prophet Mohammed – peace and blessings be upon him) not see those who left their homes, whereas they numbered in thousands, fearing death? So Allah said to them, “Die”; He then brought them back to life; indeed Allah is Most Munificent towards mankind, but most men are ungrateful.

Hast thou not regarded those who went forth from their habitations in their thousands fearful of death? God said to them, 'Die!' Then He gave them life. Truly God is bounteous to the people, but most of the people are not thankful.

ART THOU NOT aware of those who forsook their homelands in their thousands for fear of death-whereupon God said unto them, "Die," and later brought them back to life? Behold, God is indeed limitless in His bounty unto man -but most people are ungrateful.

Bethinkest thou not of those Who Went forth from their habitations, and they were in their thousands, to escape death Then Allah said unto them: die and thereafter quickened them. Verily Allah is Gracious unto men; albeit most men give not thanks.

Did you (O Muhammad SAW) not think of those who went forth from their homes in thousands, fearing death? Allah said to them, "Die". And then He restored them to life. Truly, Allah is full of Bounty to mankind, but most men thank not.

Have you not considered those who fled their homes, by the thousands, fearful of death? God said to them, “Die.” Then He revived them. God is Gracious towards the people, but most people are not appreciative.

Have you ever reflected upon the case of those who fled their homes for fear of death, and they were thousands in number? So Allah said to them, "Die"; then He again gave them life. Indeed Allah is bountiful to mankind, but most of the people are ungrateful.

Did you (O Muhammad) not think of those who went forth from their homes in the thousands, fearing death Allah said to them, "Die". And then He restored them to life. Truly, Allah is full of bounty to mankind, but most men thank not.

Bethink thee (O Muhammad) of those of old, who went forth from their habitations in their thousands, fearing death, and Allah said unto them: Die; and then He brought them back to life. Lo! Allah is a Lord of Kindness to mankind, but most of mankind give not thanks.

Have you not regarded those who left their homes in thousands, apprehensive of death, whereupon Allah said to them, ‘Die,’ then He revived them? Indeed Allah is gracious to mankind, but most people do not give thanks.

Haven't you seen those who went out from their homes in their thousands cautious of death? Allah said to them: 'Die' and then He revived them. Surely, Allah is Bountiful to the people, but most people do not thank.

Have you not considered those who left their homes in many thousands, fearing death? Allah said to them, "Die"; then He restored them to life. And Allah is full of bounty to the people, but most of the people do not show gratitude.

(Muhammad), consider the thousands who left their homes for fear of death, who were then caused by God to die and brought back to life. God is generous to men but most people are not grateful.

Have you not considered those who went forth from their homes, for fear of death, and they were thousands, then Allah said to them, Die; again He gave them life; most surely Allah is Gracious to people, but most people are not grateful.

Alam tara il<u>a</u> alla<u>th</u>eena kharajoo min diy<u>a</u>rihim wahum oloofun <u>h</u>a<u>th</u>ara almawti faq<u>a</u>la lahumu All<u>a</u>hu mootoo thumma a<u>h</u>y<u>a</u>hum inna All<u>a</u>ha la<u>th</u>oo fa<u>d</u>lin AAal<u>a</u> a<b>l</b>nn<u>a</u>si wal<u>a</u>kinna akthara a<b>l</b>nn<u>a</u>si l<u>a</u> yashkuroon<b>a</b>

Have you not seen those who fled their homes in their thousands for fear of death, whereupon God said to them, "Die!" and later brought them back to life? Surely God is bountiful to mankind, but most of them are ungrateful.

Didst thou not Turn by vision to those who abandoned their homes, though they were thousands (In number), for fear of death? Allah said to them: "Die": Then He restored them to life. For Allah is full of bounty to mankind, but Most of them are ungrateful.

أَلَمْ تَرَ إِلَى ٱلَّذِينَ خَرَجُوا۟ مِن دِيَٰرِهِمْ وَهُمْ أُلُوفٌ حَذَرَ ٱلْمَوْتِ فَقَالَ لَهُمُ ٱللَّهُ مُوتُوا۟ ثُمَّ أَحْيَٰهُمْ إِنَّ ٱللَّهَ لَذُو فَضْلٍ عَلَى ٱلنَّاسِ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَشْكُرُونَ

Do you not know, O Prophet, about those who left their homes in huge numbers fearing death due to the plague or something similar? This refers to a group of people from the Israelites. Allah said to them, ‘Die!’ and they did. Then Allah brought them back to life to show them that everything is in His Hands and that they have no control over any benefit or harm. Allah is Gracious and Bountiful to people, but most people are ungrateful for His favours.

Do you not know, O Prophet, about those who left their homes in huge numbers fearing death due to the plague or something similar? This refers to a group of people from the Israelites. Allah said to them, ‘Die!’ and they did. Then Allah brought them back to life to show them that everything is in His Hands and that they have no control over any benefit or harm. Allah is Gracious and Bountiful to people, but most people are ungrateful for His favours.

<p>Commentary</p><p>In a uniquely eloquent manner, the two verses (243, 244) appearing above and verse 245 which follows, present guidance that prompts the sacrifice of one's life and possessions in the way of Allah Almighty. Consequently, before stating related injunctions, an important event of history has been taken up which makes it clear that death and life are subservient to the destiny determined by Allah. Going into a battle in jihad is not the cause of death, and running away from it, out of cowardice, is not the means to avoid death.</p><p>On the authority of revered Companions (Sahabah) and their successors (Tabi'in), Tafsir ibn Kathir explains this event as follows:</p><p>There was a group of Israelites in a city which was struck by plague or some other epidemic. The whole group, some ten thousand in number, panicked. Leaving the city out of fear of death, all of them went out to camp in an open plain located between two mountains. Allah Almighty, in order to impress upon other peoples of the world that no living being can escape death by running away from it, sent two angels who stood on the two ends of the plain and sent forth some sort of shrill cry which caused all of them to drop dead instantly. Not one of them was left alive. When the people living in the adjoining area heard about this event, they hurried to the site. Making arrangements to shroud and bury ten thousand human beings was no easy task. They, therefore, enclosed the whole area with a fence of boughs making a hovel-like shed for the corpses which, in due course, were decomposed leaving bare bones lying around. After a long time, one of the prophets of Bani Israel, whose name has been identified as Hizqil or Ezekiel, passed through this location. He was amazed to see human bone structures strewn all over inside an enclosed shed. The whole story of these people was related to him through revelation. Prophet Ezekiel, prayed Allah to bring these people back to life. Allah Almighty answered his prayer and he was asked to address those crumbled bones in the following manner: ایتھا العظام البالیہ ان اللہ یامرک ان تجتمعی ' O bones, old and worn, Allah commands you to gather together (joint by joint, as you were).'</p><p>These bones received the command of Allah Almighty through the words of the Prophet and obeyed it. Isn't it that these very bones are considered by the whole world, devoid of reason and consciousness but they too, like every single particle of the world, are oriented to Divine commands and, possess senses and perceptive ability in proportion to their state of being, and are obedient to Allah Almighty. This is what</p><p>the Holy Qur'an points to in the verse: أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ (20:50). It means that Allah Almighty created everything and then gave it (built-in) guidance in proportion to its state of being. The great poet, Maulana Ri mi has said about such phenomena:</p><p>خاک و باد و آب و آتش بندہ اند</p><p>بامن و تو مردہ باحق زندہ اند</p><p>Dust, air, water and fire have been bonded together</p><p>To me and you they are dead; to God they are alive.</p><p>So, when every human bone found its proper place at the behest of a single call, the Prophet ﷺ was commanded to give yet another call to them as follows:</p><p>ایتھا العظام ان اللہ یامرک ان تکتسی لحما</p><p>0 bones, Allah Almighty commands you to wear your muscles, flesh, nerves and skin.</p><p>Immediately following the call, every skeleton of bones turned into a complete corpse under their very eyes. Then came the command that their souls be addressed as follows:</p><p>ایتھا الارواح ان اللہ یامرک ان ترجع کل روح الی الجسد الذی کانت تعمرہ</p><p>0 souls, Allah Almighty commands you to return to your respective bodies you once inhabited.</p><p>As the call was given, all corpses stood up alive before their very eyes and started looking around in wonder. They were saying: سبحانک لا الہ الا انت 'Sacred are You (0 Lord); there is no god but You.'</p><p>This formidable event was not only a thought-provoker for the wise of the world, its philosophers and thinkers, and certainly, a decisive argument against the deniers of the Last Day, but was also a guidance for mankind pointing out that running because of the fear of death, be it from jihad or from plague or some other epidemic, is just not possible for one who believes in Allah Almighty and in the fate He has determined -- the one who is certain in his belief ('iman ایمان ) that there is a time for death; it cannot come a second earlier, and it cannot be postponed to a second later. Therefore, this effort to run from death is not only redundant and wasteful, but also goes on to become the cause of Allah Almighty's displeasure.</p><p>Now let us look at this incident through the words of the Holy Qur'an. To relate the event, it says: أَلَمْ تَرَ‌ إِلَى الَّذِينَ خَرَ‌جُوا مِن دِيَارِ‌هِمْ that is, 'Have you not seen those who left their homes to escape death?'</p><p>It must be noted here that this incident belongs to a time thousands of years before the Holy Prophet ﷺ . He just cannot be asked to see it. What then, is the purpose of saying أَلَمْ تَرَ‌ Have you not seen?' Commentators have said that, in all situations where the Holy Prophet ﷺ has been addressed with the words: أَلَمْ تَرَ‌ (Have you not seen?) -- although the incident belongs to a time earlier than him, and it cannot be 'seen' by any stretch of imagination -- the act of seeing (ra yah رُویہ ) stands for seeing through the heart (ruyah al-qalb رویۃ القلب ), which means seeing through knowledge and insight. In still other words, 'Have you not seen?' appears on such occasions in the sense of الم تعلم :'Did you not know?' But there is wisdom in allowing this situation to be expressed through the Qur'anic form : أَلَمْ تَرَ‌. It points out that this incident is patently known and seen and that this incident is as certain as if it is being seen today, and is worth seeing too. The addition of the word اِلی (ila: toward) after أَلَمْ تَرَ‌: 'Have you not seen?' helps pointing out in this direction as based on the nuances of the language.</p><p>Immediately following this, they have been identified as being fairly large in numbers وَهُمْ أُلُوفٌ (being in thousands). As to what the exact number was, there are various reports, but in accordance with the rules of Arabic language, this word ulufun أُلُوفٌ is jam' al-kathrah الکثرہ کی جمع (plural of multitude), which is not used for something less than ten. This tells us that their number was not less than ten thousand.</p><p>After that, it is said: فَقَالَ لَهُمُ اللَّـهُ مُوتُوا that is, Allah Almighty said to them: 'Be dead'. This command of Allah Almighty could both be direct, or indirect -- through an angel, as it is in another verse (36:82): شَيْئًا أَن يَقُولَ لَهُ كُن فَيَكُونُ which means: When He wishes to do something, He bids it to be, so it comes to be.</p><p>After that, it is said: إِنَّ اللَّـهَ لَذُو فَضْلٍ عَلَى النَّاسِ that is, surely Allah Almighty is immensely graceful to human beings. This includes the grace He showed to that particular group of people from the Bani Israel by bringing them back to life, as well as the grace He has shown to the community of Muhammad ﷺ by telling them about this incident and by making it a model lesson for them.</p><p>In the end, to awaken the negligence-prone man, it was said: وَلَـٰكِنَّ أَكْثَرَ‌ النَّاسِ لَا يَشْكُرُ‌ونَ 'But most of the people are ungrateful.' It means that human beings do behold thousands of demonstrations of Divine grace and mercy, yet most of them show no gratitude.</p><p>Related Injunctions and Rulings</p><p>This verse helps us identify some facts and injunctions. These are as follows:</p><p>Divine decree overcomes human planning:</p><p>No effort can be effective against that which has been determined by Allah (Taqdir تقدیر ) and running away from jihad or plague or its likes cannot help one save his life (Tadbir تدبیر ), nor being in it can become a cause of death. The fact is that death comes at an appointed time; it can neither be earlier nor later.</p><p>Rules pertaining to the place of epidemic:</p><p>It is not permissible to escape out from an area affected by plague and its likes for safety elsewhere. In addition to this, as said by the noble Prophet ﷺ ، it is not correct for other people to go there. It appears in Hadith:</p><p>اِن ھذا السقم عذب بہ الامم قبلکم فاِذا سمعتم بہ فی الارض فلا تدخلوھا، و اِذا وقع باَرض وانتم بھا فلا تخرجوا فرارا</p><p>Allah Almighty has, through this disease (plague), punished peoples who were before you. So, when you hear about its spreading in a certain area, do not go there; and if it spreads in an area where you already are, do not go out escaping from it. (Bukhari and Muslim and Ibn Kathir)</p><p>It appears in Tafsir al-Qurtubi that Sayyidna 'Umar ؓ once embarked on a journey heading for Syria. When he reached Saragh, a place near Tabuk bordering Syria, he came to know that the whole of Syria was affected by a severe plague. This was regarded as a great calamity in the history of Syria. This plague is known as Amawas', because it started from a town called 'Amawas' (located near Baytul-Maqdis) and spread throughout the country. Thousands died and became shahid in this plague including many Sahabah and Tabi'in (Companions and their Successors).</p><p>When Sayyidna 'Umar ؓ heard about the severity of the plague, he decided to stay where he was and sought the advice of the noble Companions, ؓ عنہم whether they should go into Syria at such a time, or they should return back. There was not one blessed person present during the consultations who was aware of any guidance from the Holy Prophet g about this matter. Later, Sayyidna ` Abd al-Rahman ibn ` Awf ؓ narrated the following hadith</p><p>:</p><p>اِن رسول اللہ ﷺ ذکر الوجع فقال : رجز و عذاب عذب بہ الامم ثم بقی منہ بقیۃ فیذھب المرۃ و یاتی الاخری فمن سمع بہ باَرضٍ فلا یقدمنً علیہ ومن کان باَرض وقع بھا یخرج فراراً منھا</p><p>The Holy Prophet referring to the disease (plague) said: This is a punishment that was inflicted on some peoples; later on some of it remained. This remainder goes away for some-time, then returns. So, one who hears that a certain area is affected by it, he should not go there; and one who is already there, he should not go out running from it (the plague).</p><p>(al Bukhari and others)</p><p>When Sayyidna 'Umar ؓ heard this hadith, he ordered his men to return. Sayyidna Abu'Ubaydah ؓ عنہ the governor of Syria was present on the occasion. Taking notice of the orders given by Sayyidna ` Umar ؓ he commented: ؓ (Do you want to run from Divine destiny?) In reply, Sayyidna ` Umar ؓ said: '0 Abu ` Ubaydah, I wish this was said by someone else' meaning thereby 'a comment like this, and that too from you, is certainly surprising.'</p><p>Then he said: نعم نفر من قدر اللہ إلی قدر اللہ : 'Yes, we do run from Divine decree to (nothing but) Divine decree' meaning thereby -- 'whatever we are doing we are doing in obedience to none else but Allah and His command which the Messenger of Allah g has explained to us.'</p><p>3. There is great wisdom in the prophetic sayings about plague: In accordance with the hadith stated above, we have been told that it is prohibited for outsiders to enter an area affected by plague or its likes; while it is equally prohibited for those who live there to run for their lives from that area.</p><p>In addition to this, the basic Islamic belief is that neither going anywhere is the cause of death, nor running from anywhere is the source of deliverance from it. Keeping this cardinal belief of Islam in view, the given instruction is based on very far-sighted stances of wisdom.</p><p>(1) Let's look at the first element of wisdom in stopping outsiders from going into a plague-affected area. Isn't it quite possible that someone may be at the far end of his years and should he die because of this disease, it might have occurred to the deceased at some stage before his death that he might have lived had he not come into that area. Not only him, others might also think that his death occurred because he came there; although, whatever happened was pre-ordained. His age was no more than that. No matter where he lived, his death had to come at that particular time. It may be noted that the belief of Muslims has been saved from indecision through this instruction lest they should fall a victim to misunderstanding.</p><p>(2). The second aspect of wisdom here relates to the guidance Allah Almighty has given to man that he should not go where there is a danger of being harmed, or an apprehension of being killed; in fact, he should do his best to keep away from everything that could cause harm or death. Not only that, it has been made binding on every man to save his life. This rule demands that one should, keeping his total trust and belief in Divine decree, take all necessary precautionary measures without any negligence. One of these measures is that he should not go to a place where his life may be in danger.</p><p>Similarly, the instruction, that residents of an area infected with plague should not escape out of their fearing death, has its own merits:</p><p>a) The first wise counsel has a social and collective nature. For instance, should this escaping in panic become contagious, the rich and the powerful in the area would certainly run away. But, what would happen to those who are incapable of going anywhere. To begin with, left all alone, they will be terrified to their death. Then there will be sick among them -- who will take care of them? Should they die, who will manage their burial?</p><p>b) The second point of wisdom here tells that there will be some among the people present in that area who would be carrying germs of this disease. If they travel in that condition, they are likely to suffer more from all sorts of hardships. If they get sick while travelling, who knows what would come upon them. Ibn al-Madini has quoted the saying of scholars: مافر احد من الوباء فسلم 'One who runs from an epidemic never stays safe.' (Qurtubi)</p><p>c) c) There is still a third element of wisdom here. Isn't it that people infected by germs of the disease would be potential carriers of the epidemic wherever they go? If they elected to stay where they are, with patience and in trust, they might possibly get rid of the disease. And if, death was pre-ordained in this very disease, they will have the proud rank of shahadah شھادہ (martyrdom) because of their patience and perseverance, as has been pointed out in Hadith.</p><p>Imam al-Bukhari (رح) has reported from Yahya ibn Ya'mur that Sayyidah ` A'ishah al-Siddiqah ؓ told him that she had asked the Holy Prophet ﷺ about plague when he informed her that this disease was a punishment sent to a people who were to be punished by Allah's will. Then, Allah made it mercy for true believers. So, a slave of Allah who stays on with patience and peace in his locality believing that no harm can touch him except that which Allah has decreed for him -- for such a person the merit in return shall be equal to that of a shahid.</p><p>And this also explains the hadith in which it is said: The plague is shahadah (martyrdom) and one who dies in the plague is a shahid (martyr). (Qurtubi, vol.3, p. 235).</p><p>Some Exceptions</p><p>The words used in the hadith are:.;- I, If+ ly,, (You should not go out running from it) which tell us that a person who goes somewhere else, not because of the fear of death, but because of some other pressing need, will not be affected by this prohibition. Similarly, if someone has a firm belief that he cannot escape his destiny wherever he goes, but he wants to go simply for change of climate, he is also exempted from this prohibition.</p><p>Similarly, if a person enters an area affected by plague because of some pressing need while he firmly believes that death will not come to him just because he is coming here -- since death is subservient to the will of Allah, it will be permissible for him to go there.</p><p>(3) The third principle inferred from this verse is: that it is also not permissible to desert Jihad from fear of death. This question has been taken up elsewhere in the noble Qur'an in greater details, where some special situations have been exempted.</p><p>The subject dealt with in this verse reappears in yet another verse which deals with those who run away from Jihad or do not take part in it. It is said:</p><p>الَّذِينَ قَالُوا لِإِخْوَانِهِمْ وَقَعَدُوا لَوْ أَطَاعُونَا مَا قُتِلُوا قُلْ فَادْرَ‌ءُوا عَنْ أَنفُسِكُمُ الْمَوْتَ إِن كُنتُمْ صَادِقِينَ ﴿آل عمران : 168﴾</p><p>Some people (who did not themselves take part in jihd) say (about those who do take part in jihad, and die as shahids) 'These people did not listen to us, therefore, they were killed. If they had listened to us, they would have not been killed.' (The blessed Prophet was commanded to) tell them: If you have the power to escape death, why worry about others, worry about your own selves and rescue yourselves from death, (that is, whether or not you go in jihad does not matter; death will come to you even when sitting home).</p><p>It is a marvel of nature that the greatest commander of the Muslim army in the early days of Islam, Sayyidna Khalid ibn Walid ؓ who was known as the 'sword of Allah' and who spent his entire Islamic life in jihad, did not meet his death as a shahid on the battlefield! He died on his sick-bed, at his home. Close to his hour of death, lamenting over his dying on bed, he said to his family: 'I participated in so many great battles in jihad. I do not have a single part on my body, which has no wound-mark inflicted by swords and spears; but here I am, dying like a donkey on my bed. May Allah Almighty give no rest to cowards. Let them hear my advice.'</p><p>The incident relating to the Bani Israel was brought in this verse as an introduction. In the next verse appears the injunction relating to jihad and qital (fighting in the way of Allah) which was the real purpose in introducing this story, that is: Do not take going on jihad as going into the jaws of death and do not assume that running away from jihad will deliver you from your appointed time of death. Better still, obey the injunctions of Allah Almighty and achieve the best of both the worlds. Allah Almighty is the Hearer and Knower of all you say and do.</p><p>The third verse (245), which follows, deals with the merits of spending in the way of Allah.</p>

CommentaryIn a uniquely eloquent manner, the two verses (243, 244) appearing above and verse 245 which follows, present guidance that prompts the sacrifice of one's life and possessions in the way of Allah Almighty. Consequently, before stating related injunctions, an important event of history has been taken up which makes it clear that death and life are subservient to the destiny determined by Allah. Going into a battle in jihad is not the cause of death, and running away from it, out of cowardice, is not the means to avoid death.On the authority of revered Companions (Sahabah) and their successors (Tabi'in), Tafsir ibn Kathir explains this event as follows:There was a group of Israelites in a city which was struck by plague or some other epidemic. The whole group, some ten thousand in number, panicked. Leaving the city out of fear of death, all of them went out to camp in an open plain located between two mountains. Allah Almighty, in order to impress upon other peoples of the world that no living being can escape death by running away from it, sent two angels who stood on the two ends of the plain and sent forth some sort of shrill cry which caused all of them to drop dead instantly. Not one of them was left alive. When the people living in the adjoining area heard about this event, they hurried to the site. Making arrangements to shroud and bury ten thousand human beings was no easy task. They, therefore, enclosed the whole area with a fence of boughs making a hovel-like shed for the corpses which, in due course, were decomposed leaving bare bones lying around. After a long time, one of the prophets of Bani Israel, whose name has been identified as Hizqil or Ezekiel, passed through this location. He was amazed to see human bone structures strewn all over inside an enclosed shed. The whole story of these people was related to him through revelation. Prophet Ezekiel, prayed Allah to bring these people back to life. Allah Almighty answered his prayer and he was asked to address those crumbled bones in the following manner: ایتھا العظام البالیہ ان اللہ یامرک ان تجتمعی ' O bones, old and worn, Allah commands you to gather together (joint by joint, as you were).'These bones received the command of Allah Almighty through the words of the Prophet and obeyed it. Isn't it that these very bones are considered by the whole world, devoid of reason and consciousness but they too, like every single particle of the world, are oriented to Divine commands and, possess senses and perceptive ability in proportion to their state of being, and are obedient to Allah Almighty. This is whatthe Holy Qur'an points to in the verse: أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ (20:50). It means that Allah Almighty created everything and then gave it (built-in) guidance in proportion to its state of being. The great poet, Maulana Ri mi has said about such phenomena:خاک و باد و آب و آتش بندہ اندبامن و تو مردہ باحق زندہ اندDust, air, water and fire have been bonded togetherTo me and you they are dead; to God they are alive.So, when every human bone found its proper place at the behest of a single call, the Prophet ﷺ was commanded to give yet another call to them as follows:ایتھا العظام ان اللہ یامرک ان تکتسی لحما0 bones, Allah Almighty commands you to wear your muscles, flesh, nerves and skin.Immediately following the call, every skeleton of bones turned into a complete corpse under their very eyes. Then came the command that their souls be addressed as follows:ایتھا الارواح ان اللہ یامرک ان ترجع کل روح الی الجسد الذی کانت تعمرہ0 souls, Allah Almighty commands you to return to your respective bodies you once inhabited.As the call was given, all corpses stood up alive before their very eyes and started looking around in wonder. They were saying: سبحانک لا الہ الا انت 'Sacred are You (0 Lord); there is no god but You.'This formidable event was not only a thought-provoker for the wise of the world, its philosophers and thinkers, and certainly, a decisive argument against the deniers of the Last Day, but was also a guidance for mankind pointing out that running because of the fear of death, be it from jihad or from plague or some other epidemic, is just not possible for one who believes in Allah Almighty and in the fate He has determined -- the one who is certain in his belief ('iman ایمان ) that there is a time for death; it cannot come a second earlier, and it cannot be postponed to a second later. Therefore, this effort to run from death is not only redundant and wasteful, but also goes on to become the cause of Allah Almighty's displeasure.Now let us look at this incident through the words of the Holy Qur'an. To relate the event, it says: أَلَمْ تَرَ‌ إِلَى الَّذِينَ خَرَ‌جُوا مِن دِيَارِ‌هِمْ that is, 'Have you not seen those who left their homes to escape death?'It must be noted here that this incident belongs to a time thousands of years before the Holy Prophet ﷺ . He just cannot be asked to see it. What then, is the purpose of saying أَلَمْ تَرَ‌ Have you not seen?' Commentators have said that, in all situations where the Holy Prophet ﷺ has been addressed with the words: أَلَمْ تَرَ‌ (Have you not seen?) -- although the incident belongs to a time earlier than him, and it cannot be 'seen' by any stretch of imagination -- the act of seeing (ra yah رُویہ ) stands for seeing through the heart (ruyah al-qalb رویۃ القلب ), which means seeing through knowledge and insight. In still other words, 'Have you not seen?' appears on such occasions in the sense of الم تعلم :'Did you not know?' But there is wisdom in allowing this situation to be expressed through the Qur'anic form : أَلَمْ تَرَ‌. It points out that this incident is patently known and seen and that this incident is as certain as if it is being seen today, and is worth seeing too. The addition of the word اِلی (ila: toward) after أَلَمْ تَرَ‌: 'Have you not seen?' helps pointing out in this direction as based on the nuances of the language.Immediately following this, they have been identified as being fairly large in numbers وَهُمْ أُلُوفٌ (being in thousands). As to what the exact number was, there are various reports, but in accordance with the rules of Arabic language, this word ulufun أُلُوفٌ is jam' al-kathrah الکثرہ کی جمع (plural of multitude), which is not used for something less than ten. This tells us that their number was not less than ten thousand.After that, it is said: فَقَالَ لَهُمُ اللَّـهُ مُوتُوا that is, Allah Almighty said to them: 'Be dead'. This command of Allah Almighty could both be direct, or indirect -- through an angel, as it is in another verse (36:82): شَيْئًا أَن يَقُولَ لَهُ كُن فَيَكُونُ which means: When He wishes to do something, He bids it to be, so it comes to be.After that, it is said: إِنَّ اللَّـهَ لَذُو فَضْلٍ عَلَى النَّاسِ that is, surely Allah Almighty is immensely graceful to human beings. This includes the grace He showed to that particular group of people from the Bani Israel by bringing them back to life, as well as the grace He has shown to the community of Muhammad ﷺ by telling them about this incident and by making it a model lesson for them.In the end, to awaken the negligence-prone man, it was said: وَلَـٰكِنَّ أَكْثَرَ‌ النَّاسِ لَا يَشْكُرُ‌ونَ 'But most of the people are ungrateful.' It means that human beings do behold thousands of demonstrations of Divine grace and mercy, yet most of them show no gratitude.Related Injunctions and RulingsThis verse helps us identify some facts and injunctions. These are as follows:Divine decree overcomes human planning:No effort can be effective against that which has been determined by Allah (Taqdir تقدیر ) and running away from jihad or plague or its likes cannot help one save his life (Tadbir تدبیر ), nor being in it can become a cause of death. The fact is that death comes at an appointed time; it can neither be earlier nor later.Rules pertaining to the place of epidemic:It is not permissible to escape out from an area affected by plague and its likes for safety elsewhere. In addition to this, as said by the noble Prophet ﷺ ، it is not correct for other people to go there. It appears in Hadith:اِن ھذا السقم عذب بہ الامم قبلکم فاِذا سمعتم بہ فی الارض فلا تدخلوھا، و اِذا وقع باَرض وانتم بھا فلا تخرجوا فراراAllah Almighty has, through this disease (plague), punished peoples who were before you. So, when you hear about its spreading in a certain area, do not go there; and if it spreads in an area where you already are, do not go out escaping from it. (Bukhari and Muslim and Ibn Kathir)It appears in Tafsir al-Qurtubi that Sayyidna 'Umar ؓ once embarked on a journey heading for Syria. When he reached Saragh, a place near Tabuk bordering Syria, he came to know that the whole of Syria was affected by a severe plague. This was regarded as a great calamity in the history of Syria. This plague is known as Amawas', because it started from a town called 'Amawas' (located near Baytul-Maqdis) and spread throughout the country. Thousands died and became shahid in this plague including many Sahabah and Tabi'in (Companions and their Successors).When Sayyidna 'Umar ؓ heard about the severity of the plague, he decided to stay where he was and sought the advice of the noble Companions, ؓ عنہم whether they should go into Syria at such a time, or they should return back. There was not one blessed person present during the consultations who was aware of any guidance from the Holy Prophet g about this matter. Later, Sayyidna ` Abd al-Rahman ibn ` Awf ؓ narrated the following hadith:اِن رسول اللہ ﷺ ذکر الوجع فقال : رجز و عذاب عذب بہ الامم ثم بقی منہ بقیۃ فیذھب المرۃ و یاتی الاخری فمن سمع بہ باَرضٍ فلا یقدمنً علیہ ومن کان باَرض وقع بھا یخرج فراراً منھاThe Holy Prophet referring to the disease (plague) said: This is a punishment that was inflicted on some peoples; later on some of it remained. This remainder goes away for some-time, then returns. So, one who hears that a certain area is affected by it, he should not go there; and one who is already there, he should not go out running from it (the plague).(al Bukhari and others)When Sayyidna 'Umar ؓ heard this hadith, he ordered his men to return. Sayyidna Abu'Ubaydah ؓ عنہ the governor of Syria was present on the occasion. Taking notice of the orders given by Sayyidna ` Umar ؓ he commented: ؓ (Do you want to run from Divine destiny?) In reply, Sayyidna ` Umar ؓ said: '0 Abu ` Ubaydah, I wish this was said by someone else' meaning thereby 'a comment like this, and that too from you, is certainly surprising.'Then he said: نعم نفر من قدر اللہ إلی قدر اللہ : 'Yes, we do run from Divine decree to (nothing but) Divine decree' meaning thereby -- 'whatever we are doing we are doing in obedience to none else but Allah and His command which the Messenger of Allah g has explained to us.'3. There is great wisdom in the prophetic sayings about plague: In accordance with the hadith stated above, we have been told that it is prohibited for outsiders to enter an area affected by plague or its likes; while it is equally prohibited for those who live there to run for their lives from that area.In addition to this, the basic Islamic belief is that neither going anywhere is the cause of death, nor running from anywhere is the source of deliverance from it. Keeping this cardinal belief of Islam in view, the given instruction is based on very far-sighted stances of wisdom.(1) Let's look at the first element of wisdom in stopping outsiders from going into a plague-affected area. Isn't it quite possible that someone may be at the far end of his years and should he die because of this disease, it might have occurred to the deceased at some stage before his death that he might have lived had he not come into that area. Not only him, others might also think that his death occurred because he came there; although, whatever happened was pre-ordained. His age was no more than that. No matter where he lived, his death had to come at that particular time. It may be noted that the belief of Muslims has been saved from indecision through this instruction lest they should fall a victim to misunderstanding.(2). The second aspect of wisdom here relates to the guidance Allah Almighty has given to man that he should not go where there is a danger of being harmed, or an apprehension of being killed; in fact, he should do his best to keep away from everything that could cause harm or death. Not only that, it has been made binding on every man to save his life. This rule demands that one should, keeping his total trust and belief in Divine decree, take all necessary precautionary measures without any negligence. One of these measures is that he should not go to a place where his life may be in danger.Similarly, the instruction, that residents of an area infected with plague should not escape out of their fearing death, has its own merits:a) The first wise counsel has a social and collective nature. For instance, should this escaping in panic become contagious, the rich and the powerful in the area would certainly run away. But, what would happen to those who are incapable of going anywhere. To begin with, left all alone, they will be terrified to their death. Then there will be sick among them -- who will take care of them? Should they die, who will manage their burial?b) The second point of wisdom here tells that there will be some among the people present in that area who would be carrying germs of this disease. If they travel in that condition, they are likely to suffer more from all sorts of hardships. If they get sick while travelling, who knows what would come upon them. Ibn al-Madini has quoted the saying of scholars: مافر احد من الوباء فسلم 'One who runs from an epidemic never stays safe.' (Qurtubi)c) c) There is still a third element of wisdom here. Isn't it that people infected by germs of the disease would be potential carriers of the epidemic wherever they go? If they elected to stay where they are, with patience and in trust, they might possibly get rid of the disease. And if, death was pre-ordained in this very disease, they will have the proud rank of shahadah شھادہ (martyrdom) because of their patience and perseverance, as has been pointed out in Hadith.Imam al-Bukhari (رح) has reported from Yahya ibn Ya'mur that Sayyidah ` A'ishah al-Siddiqah ؓ told him that she had asked the Holy Prophet ﷺ about plague when he informed her that this disease was a punishment sent to a people who were to be punished by Allah's will. Then, Allah made it mercy for true believers. So, a slave of Allah who stays on with patience and peace in his locality believing that no harm can touch him except that which Allah has decreed for him -- for such a person the merit in return shall be equal to that of a shahid.And this also explains the hadith in which it is said: The plague is shahadah (martyrdom) and one who dies in the plague is a shahid (martyr). (Qurtubi, vol.3, p. 235).Some ExceptionsThe words used in the hadith are:.;- I, If+ ly,, (You should not go out running from it) which tell us that a person who goes somewhere else, not because of the fear of death, but because of some other pressing need, will not be affected by this prohibition. Similarly, if someone has a firm belief that he cannot escape his destiny wherever he goes, but he wants to go simply for change of climate, he is also exempted from this prohibition.Similarly, if a person enters an area affected by plague because of some pressing need while he firmly believes that death will not come to him just because he is coming here -- since death is subservient to the will of Allah, it will be permissible for him to go there.(3) The third principle inferred from this verse is: that it is also not permissible to desert Jihad from fear of death. This question has been taken up elsewhere in the noble Qur'an in greater details, where some special situations have been exempted.The subject dealt with in this verse reappears in yet another verse which deals with those who run away from Jihad or do not take part in it. It is said:الَّذِينَ قَالُوا لِإِخْوَانِهِمْ وَقَعَدُوا لَوْ أَطَاعُونَا مَا قُتِلُوا قُلْ فَادْرَ‌ءُوا عَنْ أَنفُسِكُمُ الْمَوْتَ إِن كُنتُمْ صَادِقِينَ ﴿آل عمران : 168﴾Some people (who did not themselves take part in jihd) say (about those who do take part in jihad, and die as shahids) 'These people did not listen to us, therefore, they were killed. If they had listened to us, they would have not been killed.' (The blessed Prophet was commanded to) tell them: If you have the power to escape death, why worry about others, worry about your own selves and rescue yourselves from death, (that is, whether or not you go in jihad does not matter; death will come to you even when sitting home).It is a marvel of nature that the greatest commander of the Muslim army in the early days of Islam, Sayyidna Khalid ibn Walid ؓ who was known as the 'sword of Allah' and who spent his entire Islamic life in jihad, did not meet his death as a shahid on the battlefield! He died on his sick-bed, at his home. Close to his hour of death, lamenting over his dying on bed, he said to his family: 'I participated in so many great battles in jihad. I do not have a single part on my body, which has no wound-mark inflicted by swords and spears; but here I am, dying like a donkey on my bed. May Allah Almighty give no rest to cowards. Let them hear my advice.'The incident relating to the Bani Israel was brought in this verse as an introduction. In the next verse appears the injunction relating to jihad and qital (fighting in the way of Allah) which was the real purpose in introducing this story, that is: Do not take going on jihad as going into the jaws of death and do not assume that running away from jihad will deliver you from your appointed time of death. Better still, obey the injunctions of Allah Almighty and achieve the best of both the worlds. Allah Almighty is the Hearer and Knower of all you say and do.The third verse (245), which follows, deals with the merits of spending in the way of Allah.

<h2 class="title">The Story of the Dead People</h2><p>Ibn Abu Hatim related that Ibn `Abbas said that these people mentioned herein, were the residents of a village called Dawardan. `Ali bin `Asim said that they were from Dawardan, a village several miles away from Wasit (in Iraq). </p><p>In his Tafsir, Waki` bin Jarrah said that Ibn `Abbas commented, </p><div class="text_uthmani arabic">أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُواْ مِن دِيَـرِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ</div><p>(Did you (O Muhammad ) not think of those who went forth from their homes in thousands, fearing death) that they were four thousand persons who escaped the plague (that broke out in their land). They said, "We should go to a land that is free of death!" When they reached a certain area, Allah said to them: </p><div class="text_uthmani arabic">مُوتُواْ</div><p>("Die.") and they all died. Afterwards, one of the Prophets passed by them and supplicated to Allah to resurrect them and Allah brought them back to life. So, Allah stated: </p><div class="text_uthmani arabic">أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُواْ مِن دِيَـرِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ</div><p>r(Did you (O Muhammad ) not think of those who went forth from their homes in the thousands, fearing death) </p><p>Furthermore, several scholars among the Salaf said that these people were the residents of a city during the time of the Children of Israel. The weather in their land did not suit them and an epidemic broke out. They fled their land fearing death and took refuge in the wilderness. They later arrived at a fertile valley and they filled what is between its two sides. Then Allah sent two angels to them, one from the lower side and the other from the upper side of the valley. The angels screamed once and all the people died instantly, just as the death of one man. They were later moved to a different place, where walls and graves were built around them. They all perished, and their bodies rotted and disintegrated. Long afterwards, one of the Prophets of the Children of Israel, whose name was Hizqil (Ezekiel), passed by them and asked Allah to bring them back to life by his hand. Allah accepted his supplication and commanded him to say, "O rotted bones, Allah commands you to come together." The bones of every body were brought together. Allah then commanded him to say, "O bones, Allah commands you to be covered with flesh, nerves and skin." That also happened while Hizqil was watching. Allah then commanded him to say, "O souls, Allah commands you to return, each to the body that it used to inhabit." They all came back to life, looked around and proclaimed, "All praise is due to You (O Allah!) and there is no deity worthy of worship except You." Allah brought them back to life after they had perished long ago. </p><p>We should state that bringing these people back to life is a clear proof that physical resurrection shall occur on the Day of Resurrection. This is why Allah said: </p><div class="text_uthmani arabic">إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَى النَّاسِ</div><p>(Truly, Allah is full of bounty to mankind,) meaning, in that He shows them His great signs, sound proofs and clear evidences. Yet, </p><div class="text_uthmani arabic">وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَشْكُرُونَ</div><p>(but most men thank not.) as they do not thank Allah for what He has given them with in their worldly life and religious affairs. </p><p>The story of the dead people (2:244 above) also indicates that no caution can ever avert destiny and that there is no refuge from Allah, but to Allah Himself. These people departed from their land fleeing the epidemic and seeking to enjoy a long life. What they earned was the opposite of what they sought, as death came quickly and instantaneously and seized them all. </p><p>There is an authentic Hadith that Imam Ahmad reported that `Abdullah bin `Abbas said that `Umar bin Al-Khattab once went to Ash-Sham (Syria). When he reached the area of Sargh, he was met by the commanders of the army: Abu `Ubaydah bin Jarrah and his companions. They told him that the plague had broken out in Ash-Sham. The Hadith then mentioned that `Abdur-Rahman bin `Awf, who was away attending to some of his affairs, came and said, "I have knowledge regarding this matter. I heard Allah's Messenger say: </p><div class="text_uthmani arabic">«إِذَا كَانَ بِأَرْضٍ وَأَنْتُمْ بِهَا فَلَا تَخْرُجُوا فِرَارًا مِنْه، وإِذَا سَمِعتُمْ به بأَرْضٍ فَلا تَقْدمُوا عَلَيْه»</div><p>(If it (the plague) breaks out in a land that you are in, do not leave that land to escape from it. If you hear about it in a land, do not enter it.) </p><p>`Umar then thanked Allah and went back. This Hadith is also reported in the Sahihayn. </p><h2 class="title">Abandoning Jihad does not alter Destiny</h2><p>Allah said: </p><div class="text_uthmani arabic">وَقَـتِلُواْ فِي سَبِيلِ اللَّهِ وَاعْلَمُواْ أَنَّ اللَّهَ سَمِيعٌ عَلِيمٌ </div><p>(And fight in the way of Allah and know that Allah is All-Hearer, All-Knower.) </p><p>This Ayah indicates that just as caution does not alter destiny, abandoning Jihad will neither bring the appointed term closer nor delay it. Rather, destiny and the appointed provisions are fixed and shall never be changed or altered, neither by addition nor deletion. Similarly, Allah said: </p><div class="text_uthmani arabic">الَّذِينَ قَالُواْ لإِخْوَنِهِمْ وَقَعَدُواْ لَوْ أَطَاعُونَا مَا قُتِلُوا قُلْ فَادْرَءُوا عَنْ أَنفُسِكُمُ الْمَوْتَ إِن كُنتُمْ صَـدِقِينَ </div><p>((They are) the ones who said about their killed brethren while they themselves sat (at home): "If only they had listened to us, they would not have been killed." Say: "Avert death from your own selves, if you speak the truth.") (3:168) </p><p>Allah said: </p><div class="text_uthmani arabic">وَقَالُواْ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ لَوْلا أَخَّرْتَنَا إِلَى أَجَلٍ قَرِيبٍ قُلْ مَتَـعُ الدُّنْيَا قَلِيلٌ وَالاٌّخِرَةُ خَيْرٌ لِّمَنِ اتَّقَى وَلاَ تُظْلَمُونَ فَتِيلاًأَيْنَمَا تَكُونُواْ يُدْرِككُّمُ الْمَوْتُ وَلَوْ كُنتُمْ فِى بُرُوجٍ مُّشَيَّدَةٍ</div><p>(They say: "Our Lord! Why have you ordained for us fighting Would that you had granted us respite for a short period" Say: "Short is the enjoyment of this world. The Hereafter is (far) better for him who fears Allah, and you shall not be dealt with unjustly even equal to the Fatila (a scalish thread in the long slit of a date stone). Wheresoever you may be, death will overtake you even if you are in fortresses built up strong and high!") (4:77, 78) </p><p>Abu Sulayman, Khalid bin Al-Walid, the commander of the Muslim armies, the veteran among Muslim soldiers, the protector of Islam and the Sword of Allah that was raised above His enemies, said while dying, "I have participated in so-and-so number of battles. There is not a part of my body, but suffered a shot (of an arrow), a stab (of a spear) or a strike (of a sword). Yet, here I am, I die on my bed just as the camel dies! May the eyes of the cowards never taste sleep." He, may Allah be pleased with him, was sorry and in pain because he did not die as martyr in battle. He was sad that he had to die on his bed! </p><h2 class="title">The Good Loan and its Reward</h2><p>Allah said: </p><div class="text_uthmani arabic">مَّن ذَا الَّذِى يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً</div><p>(Who is he that will lend to Allah a goodly loan so that He may multiply it to him many times) </p><p>In this Ayah, Allah encourages His servants to spend in His cause. Allah mentioned this same Ayah in several other parts of His Glorious Qur'an. The Hadith that mentions that Allah descends (every night down on the nearest heaven to us when the last third of the night remains) states that Allah says: </p><div class="text_uthmani arabic">«مَنْ يُقْرِضُ غَيْرَ عَدِيمٍ وَلَا ظَلُوم»</div><p>(Who would give a loan to He Who is neither poor nor unjust.) </p><p>Allah's statement: </p><div class="text_uthmani arabic">فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً</div><p>(He may multiply it to him many times), is similar to His statement: </p><div class="text_uthmani arabic">مَّثَلُ الَّذِينَ يُنفِقُونَ أَمْوَلَهُمْ فِي سَبِيلِ اللَّهِ كَمَثَلِ حَبَّةٍ أَنبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنبُلَةٍ مِّاْئَةُ حَبَّةٍ وَاللَّهُ يُضَـعِفُ لِمَن يَشَآءُ</div><p>(The likeness of those who spend their wealth in the way of Allah, is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He wills.) (2:261) </p><p>We will mention this Ayah later on. Allah then said: </p><div class="text_uthmani arabic">وَاللَّهُ يَقْبِضُ وَيَبْسُطُ</div><p>(And it is Allah that decreases or increases (your provisions), ) meaning, `Spend (in Allah's cause) and do not be anxious.' Certainly, Allah is the Sustainer Who increases or decreases the provisions to whomever He wills among His servants. Allah's wisdom is perfect, and, </p><div class="text_uthmani arabic">وَإِلَيْهِ تُرْجَعُونَ</div><p>(and unto Him you shall return.) on the Day of Resurrection. </p>

The Story of the Dead PeopleIbn Abu Hatim related that Ibn `Abbas said that these people mentioned herein, were the residents of a village called Dawardan. `Ali bin `Asim said that they were from Dawardan, a village several miles away from Wasit (in Iraq). In his Tafsir, Waki` bin Jarrah said that Ibn `Abbas commented, أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُواْ مِن دِيَـرِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِ(Did you (O Muhammad ) not think of those who went forth from their homes in thousands, fearing death) that they were four thousand persons who escaped the plague (that broke out in their land). They said, "We should go to a land that is free of death!" When they reached a certain area, Allah said to them: مُوتُواْ("Die.") and they all died. Afterwards, one of the Prophets passed by them and supplicated to Allah to resurrect them and Allah brought them back to life. So, Allah stated: أَلَمْ تَرَ إِلَى الَّذِينَ خَرَجُواْ مِن دِيَـرِهِمْ وَهُمْ أُلُوفٌ حَذَرَ الْمَوْتِr(Did you (O Muhammad ) not think of those who went forth from their homes in the thousands, fearing death) Furthermore, several scholars among the Salaf said that these people were the residents of a city during the time of the Children of Israel. The weather in their land did not suit them and an epidemic broke out. They fled their land fearing death and took refuge in the wilderness. They later arrived at a fertile valley and they filled what is between its two sides. Then Allah sent two angels to them, one from the lower side and the other from the upper side of the valley. The angels screamed once and all the people died instantly, just as the death of one man. They were later moved to a different place, where walls and graves were built around them. They all perished, and their bodies rotted and disintegrated. Long afterwards, one of the Prophets of the Children of Israel, whose name was Hizqil (Ezekiel), passed by them and asked Allah to bring them back to life by his hand. Allah accepted his supplication and commanded him to say, "O rotted bones, Allah commands you to come together." The bones of every body were brought together. Allah then commanded him to say, "O bones, Allah commands you to be covered with flesh, nerves and skin." That also happened while Hizqil was watching. Allah then commanded him to say, "O souls, Allah commands you to return, each to the body that it used to inhabit." They all came back to life, looked around and proclaimed, "All praise is due to You (O Allah!) and there is no deity worthy of worship except You." Allah brought them back to life after they had perished long ago. We should state that bringing these people back to life is a clear proof that physical resurrection shall occur on the Day of Resurrection. This is why Allah said: إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَى النَّاسِ(Truly, Allah is full of bounty to mankind,) meaning, in that He shows them His great signs, sound proofs and clear evidences. Yet, وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَشْكُرُونَ(but most men thank not.) as they do not thank Allah for what He has given them with in their worldly life and religious affairs. The story of the dead people (2:244 above) also indicates that no caution can ever avert destiny and that there is no refuge from Allah, but to Allah Himself. These people departed from their land fleeing the epidemic and seeking to enjoy a long life. What they earned was the opposite of what they sought, as death came quickly and instantaneously and seized them all. There is an authentic Hadith that Imam Ahmad reported that `Abdullah bin `Abbas said that `Umar bin Al-Khattab once went to Ash-Sham (Syria). When he reached the area of Sargh, he was met by the commanders of the army: Abu `Ubaydah bin Jarrah and his companions. They told him that the plague had broken out in Ash-Sham. The Hadith then mentioned that `Abdur-Rahman bin `Awf, who was away attending to some of his affairs, came and said, "I have knowledge regarding this matter. I heard Allah's Messenger say: «إِذَا كَانَ بِأَرْضٍ وَأَنْتُمْ بِهَا فَلَا تَخْرُجُوا فِرَارًا مِنْه، وإِذَا سَمِعتُمْ به بأَرْضٍ فَلا تَقْدمُوا عَلَيْه»(If it (the plague) breaks out in a land that you are in, do not leave that land to escape from it. If you hear about it in a land, do not enter it.) `Umar then thanked Allah and went back. This Hadith is also reported in the Sahihayn. Abandoning Jihad does not alter DestinyAllah said: وَقَـتِلُواْ فِي سَبِيلِ اللَّهِ وَاعْلَمُواْ أَنَّ اللَّهَ سَمِيعٌ عَلِيمٌ (And fight in the way of Allah and know that Allah is All-Hearer, All-Knower.) This Ayah indicates that just as caution does not alter destiny, abandoning Jihad will neither bring the appointed term closer nor delay it. Rather, destiny and the appointed provisions are fixed and shall never be changed or altered, neither by addition nor deletion. Similarly, Allah said: الَّذِينَ قَالُواْ لإِخْوَنِهِمْ وَقَعَدُواْ لَوْ أَطَاعُونَا مَا قُتِلُوا قُلْ فَادْرَءُوا عَنْ أَنفُسِكُمُ الْمَوْتَ إِن كُنتُمْ صَـدِقِينَ ((They are) the ones who said about their killed brethren while they themselves sat (at home): "If only they had listened to us, they would not have been killed." Say: "Avert death from your own selves, if you speak the truth.") (3:168) Allah said: وَقَالُواْ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ لَوْلا أَخَّرْتَنَا إِلَى أَجَلٍ قَرِيبٍ قُلْ مَتَـعُ الدُّنْيَا قَلِيلٌ وَالاٌّخِرَةُ خَيْرٌ لِّمَنِ اتَّقَى وَلاَ تُظْلَمُونَ فَتِيلاًأَيْنَمَا تَكُونُواْ يُدْرِككُّمُ الْمَوْتُ وَلَوْ كُنتُمْ فِى بُرُوجٍ مُّشَيَّدَةٍ(They say: "Our Lord! Why have you ordained for us fighting Would that you had granted us respite for a short period" Say: "Short is the enjoyment of this world. The Hereafter is (far) better for him who fears Allah, and you shall not be dealt with unjustly even equal to the Fatila (a scalish thread in the long slit of a date stone). Wheresoever you may be, death will overtake you even if you are in fortresses built up strong and high!") (4:77, 78) Abu Sulayman, Khalid bin Al-Walid, the commander of the Muslim armies, the veteran among Muslim soldiers, the protector of Islam and the Sword of Allah that was raised above His enemies, said while dying, "I have participated in so-and-so number of battles. There is not a part of my body, but suffered a shot (of an arrow), a stab (of a spear) or a strike (of a sword). Yet, here I am, I die on my bed just as the camel dies! May the eyes of the cowards never taste sleep." He, may Allah be pleased with him, was sorry and in pain because he did not die as martyr in battle. He was sad that he had to die on his bed! The Good Loan and its RewardAllah said: مَّن ذَا الَّذِى يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً(Who is he that will lend to Allah a goodly loan so that He may multiply it to him many times) In this Ayah, Allah encourages His servants to spend in His cause. Allah mentioned this same Ayah in several other parts of His Glorious Qur'an. The Hadith that mentions that Allah descends (every night down on the nearest heaven to us when the last third of the night remains) states that Allah says: «مَنْ يُقْرِضُ غَيْرَ عَدِيمٍ وَلَا ظَلُوم»(Who would give a loan to He Who is neither poor nor unjust.) Allah's statement: فَيُضَاعِفَهُ لَهُ أَضْعَافًا كَثِيرَةً(He may multiply it to him many times), is similar to His statement: مَّثَلُ الَّذِينَ يُنفِقُونَ أَمْوَلَهُمْ فِي سَبِيلِ اللَّهِ كَمَثَلِ حَبَّةٍ أَنبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنبُلَةٍ مِّاْئَةُ حَبَّةٍ وَاللَّهُ يُضَـعِفُ لِمَن يَشَآءُ(The likeness of those who spend their wealth in the way of Allah, is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He wills.) (2:261) We will mention this Ayah later on. Allah then said: وَاللَّهُ يَقْبِضُ وَيَبْسُطُ(And it is Allah that decreases or increases (your provisions), ) meaning, `Spend (in Allah's cause) and do not be anxious.' Certainly, Allah is the Sustainer Who increases or decreases the provisions to whomever He wills among His servants. Allah's wisdom is perfect, and, وَإِلَيْهِ تُرْجَعُونَ(and unto Him you shall return.) on the Day of Resurrection.

Fight in the way of God, and remember that God hears all and knows everything.

And fight in Allah's cause and know well that Allah is All Hearing, All Knowing.

So fight in God's way, and know that God is All-hearing, All-knowing.

Fight, then, in God's cause, and know that God is all-hearing, all-knowing.

And fight in the way of Allah and know that verily Allah is Hearing, Knowing.

And fight in the Way of Allah and know that Allah is All-Hearer, All-Knower.

Fight in the cause of God, and know that God is Hearing and Knowing.

O Muslims, fight in the way of Allah and know that Allah hears everything and knows everything.

And fight in the way of Allah and know that Allah is All-Hearer, All-Knower.

Fight in the way of Allah, and know that Allah is Hearer, Knower.

Fight in the way of Allah, and know that Allah is all-hearing, all-knowing.

Fight in the way of Allah. And know that Allah is the Hearer and the Knower.

And fight in the cause of Allah and know that Allah is Hearing and Knowing.

Fight for the cause of God and know that God is All-hearing and All-knowing.

And fight in the way of Allah, and know that Allah is Hearing, Knowing.

Waq<u>a</u>tiloo fee sabeeli All<u>a</u>hi wa<b>i</b>AAlamoo anna All<u>a</u>ha sameeAAun AAaleem<b>un</b>

Fight [in defence] in God's cause and remember that He is all hearing and all knowing.

Then fight in the cause of Allah, and know that Allah Heareth and knoweth all things.

وَقَٰتِلُوا۟ فِى سَبِيلِ ٱللَّهِ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌ

Fight, O believers, the enemies of Allah: in support of His path and to promote His Word. Know that Allah hears your statements and knows your intentions and actions, and that He will reward you for them.

Fight, O believers, the enemies of Allah: in support of His path and to promote His Word. Know that Allah hears your statements and knows your intentions and actions, and that He will reward you for them.

Who will give a goodly loan to God which He might double many times? For God withholds and enlarges, and to Him you will return.

Is there someone who will lend an excellent loan to Allah, so that He may increase it for him several times over? And Allah restricts and eases (the sustenance) – and it is to Him that you will return.

Who is he that will lend God a good loan, and He will multiply it for him manifold? God grasps, and outspreads; and unto Him you shall be returned.

Who is it that will offer up unto God a goodly loan, which He will amply repay, with manifold increase? For, God takes away, and He gives abundantly; and it is unto Him that you shall be brought back.

Who is he that will lend unto Allah a goodly loan, so that he will multiply it unto him manifold And Allah scanteth and amplifieth, and unto Him ye shall be returned.

Who is he that will lend to Allah a goodly loan so that He may multiply it to him many times? And it is Allah that decreases or increases (your provisions), and unto Him you shall return.

Who is he who will offer God a generous loan, so He will multiply it for him manifold? God receives and amplifies, and to Him you will be returned.

Who is there among you who will lend to Allah a good loan that He may return it after multiplying it manifold? Allah alone can decrease and increase (wealth) and to Him you shall all return.

Who is he that will lend to Allah a goodly loan so that He may multiply it to him many times And it is Allah that decreases or increases (your provisions), and unto Him you shall return.

Who is it that will lend unto Allah a goodly loan, so that He may give it increase manifold? Allah straiteneth and enlargeth. Unto Him ye will return.

Who is it that will lend Allah a good loan that He may multiply it for him severalfold? Allah tightens and expands [the means of life], and to Him you shall be brought back.

Who is he that will lend Allah a good loan! He will multiply it many multiples! Allah grasps and outspreads and to Him you shall be returned.

Who is it that would loan Allah a goodly loan so He may multiply it for him many times over? And it is Allah who withholds and grants abundance, and to Him you will be returned.

One who generously lends to God will be paid back in many multiples of the loan. It is God who reduces and expands things and to Him you will all return.

Who is it that will offer of Allah a goodly gift, so He will multiply it to him manifold, and Allah straitens and amplifies, and you shall be returned to Him.

Man <u>tha</u> alla<u>th</u>ee yuqri<u>d</u>u All<u>a</u>ha qar<u>d</u>an <u>h</u>asanan fayu<u>da</u>AAifahu lahu a<u>d</u>AA<u>a</u>fan katheeratan wa<b>A</b>ll<u>a</u>hu yaqbi<u>d</u>u wayabsu<u>t</u>u wailayhi turjaAAoon<b>a</b>

Who will give God a generous loan? He will multiply it many times over. It is God who withholds, and God who gives abundantly, and it is to Him that you shall all be returned.

Who is he that will loan to Allah a beautiful loan, which Allah will double unto his credit and multiply many times? It is Allah that giveth (you) Want or plenty, and to Him shall be your return.

مَّن ذَا ٱلَّذِى يُقْرِضُ ٱللَّهَ قَرْضًا حَسَنًا فَيُضَٰعِفَهُۥ لَهُۥٓ أَضْعَافًا كَثِيرَةً وَٱللَّهُ يَقْبِضُ وَيَبْصُۜطُ وَإِلَيْهِ تُرْجَعُونَ

Who will act as a lender and spend his wealth in the path of Allah, willingly with a good intention so that this may come back to him multiplied? Allah restricts and widens provision and health in accordance with His wisdom and justice. In the Afterlife, you will return to Him alone and He will give you a reward for your actions.

Who will act as a lender and spend his wealth in the path of Allah, willingly with a good intention so that this may come back to him multiplied? Allah restricts and widens provision and health in accordance with His wisdom and justice. In the Afterlife, you will return to Him alone and He will give you a reward for your actions.

<p>Commentary</p><p>1. يُقْرِ‌ضُ اللَّـهَ قَرْ‌ضًا حَسَنًا (who would give Allah a good loan?) the word 'loan' refers to good deeds and to the act of spending in the way of Allah, This was expressed figuratively as qard قرض (literally, 'loan' ), otherwise everything belongs to Allah. It simply means that whatever you spend will surely be returned to you (in the form of a reward in the Hereafter) just as a loan is surely returned. The promise of increased or multiplied return appears in a hadith which declares that a date spent in the way of Allah is so increased by Allah Almighty that it outgrows the mountain of Uhud.</p><p>Giving 'loan' to Allah Almighty has also been explained as the giving of actual loan to His slaves i.e. the human beings and thereby helping them in their hour of need. So, the act of giving loan has been credited with great merit in Hadith. The noble Prophet ﷺ said:</p><p>ما من مسلم یقرض مسلما قرضا مرۃ اِلا کان کصدقتہ مرتین</p><p>For every Muslim, who gives loan to another Muslim, it will be equal to having given sadaqah (charity) twice. (Mazhari with reference to Ibn Majah)</p><p>2. Hearing this verse, says Ibn al-'Arabi, people split in three groups. The first group is that of those unfortunate people who, after hearing this verse, said: 'Muhammad's Lord is poor, and we are rich.' The reply to this comment was given by another verse:</p><p>لَّقَدْ سَمِعَ اللَّـهُ قَوْلَ الَّذِينَ قَالُوا إِنَّ اللَّـهَ فَقِيرٌ‌ وَنَحْنُ أَغْنِيَاءُ</p><p>Allah has surely heard the saying of those who said, "Allah is poor and we are rich". (3:181)</p><p>The second group is that of those who, hearing this verse, elected to act against it and adopted miserliness as their way of life. The love and greed of material possessions so tied them down that they remained deprived of the very ability to spend in the way of Allah.</p><p>The third group is that of sincere Muslims who lost no time and acted as directed by the verse giving the best of their possessions in the way of Allah, such as is the case of Companion Abu al-Dahdah ؓ and others. When this verse was revealed, Sayyidna Abu al-Dahdah ؓ presented himself before the Holy Prophet ﷺ and asked him: '0 Messenger of Allah, may my father and mother be sacrificed to you, does Allah Almighty need loan from us, although He is Ghani غنی ، the one who needs no loan?' The Holy Prophet ﷺ said: 'Yes, Allah Almighty does wish to grant you entry in Paradise through it.' Hearing this, Sayyidna Abu al-Dahdah ؓ said. 'Let the Messenger of Allah ﷺ stretch his hand forward.' He stretched his hand forward. Now Abu al-Dahdah ؓ started saying:</p><p>'I own two date farms. I own nothing except these. I give the loan of these two farms of mine to Allah Almighty.'</p><p>The Holy Prophet ﷺ said to him: 'Dedicate one of these as waqf (endowment) in the way of Allah and keep the other to take care of your family needs.' Abu al-Dahdah ؓ said: "You be my witness that I 'spend' the better of the two farms which has six hundred date trees in the way of Allah." He said: 'Allah will bless you with Paradise in return.</p><p>Abu al-Dahdah ؓ came to his house and told his wife about it. She too was very pleased with this wonderful deal. The noble Prophet ﷺ said:</p><p>کم من عذق رداح و دار فباح لابی الدحداح</p><p>Countless trees laden with dates and spacious palaces are eagerly waiting for Abu al-Dahdah (in Paradise). (Qurtubi)</p><p>3. While returning qard قرض (loan), paying a little more than taken is a favourable practice only if any increase on the amount of loan has not been made a pre-condition. The Holy Prophet ﷺ said:</p><p>اِن خیارکم احسنکم قضاء</p><p>The best person among you is the one who fulfils his obligation (loan) in a good manner.</p><p>If increase or premium has been made a condition, then, that is haram (unlawful), and it is riba (interest) as well.</p>

Commentary1. يُقْرِ‌ضُ اللَّـهَ قَرْ‌ضًا حَسَنًا (who would give Allah a good loan?) the word 'loan' refers to good deeds and to the act of spending in the way of Allah, This was expressed figuratively as qard قرض (literally, 'loan' ), otherwise everything belongs to Allah. It simply means that whatever you spend will surely be returned to you (in the form of a reward in the Hereafter) just as a loan is surely returned. The promise of increased or multiplied return appears in a hadith which declares that a date spent in the way of Allah is so increased by Allah Almighty that it outgrows the mountain of Uhud.Giving 'loan' to Allah Almighty has also been explained as the giving of actual loan to His slaves i.e. the human beings and thereby helping them in their hour of need. So, the act of giving loan has been credited with great merit in Hadith. The noble Prophet ﷺ said:ما من مسلم یقرض مسلما قرضا مرۃ اِلا کان کصدقتہ مرتینFor every Muslim, who gives loan to another Muslim, it will be equal to having given sadaqah (charity) twice. (Mazhari with reference to Ibn Majah)2. Hearing this verse, says Ibn al-'Arabi, people split in three groups. The first group is that of those unfortunate people who, after hearing this verse, said: 'Muhammad's Lord is poor, and we are rich.' The reply to this comment was given by another verse:لَّقَدْ سَمِعَ اللَّـهُ قَوْلَ الَّذِينَ قَالُوا إِنَّ اللَّـهَ فَقِيرٌ‌ وَنَحْنُ أَغْنِيَاءُAllah has surely heard the saying of those who said, "Allah is poor and we are rich". (3:181)The second group is that of those who, hearing this verse, elected to act against it and adopted miserliness as their way of life. The love and greed of material possessions so tied them down that they remained deprived of the very ability to spend in the way of Allah.The third group is that of sincere Muslims who lost no time and acted as directed by the verse giving the best of their possessions in the way of Allah, such as is the case of Companion Abu al-Dahdah ؓ and others. When this verse was revealed, Sayyidna Abu al-Dahdah ؓ presented himself before the Holy Prophet ﷺ and asked him: '0 Messenger of Allah, may my father and mother be sacrificed to you, does Allah Almighty need loan from us, although He is Ghani غنی ، the one who needs no loan?' The Holy Prophet ﷺ said: 'Yes, Allah Almighty does wish to grant you entry in Paradise through it.' Hearing this, Sayyidna Abu al-Dahdah ؓ said. 'Let the Messenger of Allah ﷺ stretch his hand forward.' He stretched his hand forward. Now Abu al-Dahdah ؓ started saying:'I own two date farms. I own nothing except these. I give the loan of these two farms of mine to Allah Almighty.'The Holy Prophet ﷺ said to him: 'Dedicate one of these as waqf (endowment) in the way of Allah and keep the other to take care of your family needs.' Abu al-Dahdah ؓ said: "You be my witness that I 'spend' the better of the two farms which has six hundred date trees in the way of Allah." He said: 'Allah will bless you with Paradise in return.Abu al-Dahdah ؓ came to his house and told his wife about it. She too was very pleased with this wonderful deal. The noble Prophet ﷺ said:کم من عذق رداح و دار فباح لابی الدحداحCountless trees laden with dates and spacious palaces are eagerly waiting for Abu al-Dahdah (in Paradise). (Qurtubi)3. While returning qard قرض (loan), paying a little more than taken is a favourable practice only if any increase on the amount of loan has not been made a pre-condition. The Holy Prophet ﷺ said:اِن خیارکم احسنکم قضاءThe best person among you is the one who fulfils his obligation (loan) in a good manner.If increase or premium has been made a condition, then, that is haram (unlawful), and it is riba (interest) as well.

Have you thought of the elders of Israel after Moses, and how they said to their apostle: "Set up a king for us, then we shall fight in the way of God?" He replied: "This too is possible that when commanded to fight you may not fight at all." They said: "How is it we should not fight in the way of God when we have been driven from our homes and deprived of our Sons?" But when they were ordered to fight they turned away, except for a few; yet God knows the sinners.

Did you (O dear Prophet Mohammed – peace and blessings be upon him) not see a group of the Descendants of Israel, after Moosa? When they said to one of their Prophets (Shamueel – Samuel), “Appoint a king for us so that we may fight in Allah’s way”? He said, “Do you think you would refrain from fighting if it is made obligatory for you?” They said, “What is the matter with us that we should not fight in Allah’s cause, whereas we have been driven away from our homeland and our children?” So when fighting was ordained for them, they all turned away, except a few; and Allah is Well Aware of the unjust.

Hast thou not regarded the Council of the Children of Israel, after Moses, when they said to a Prophet of theirs, 'Raise up for us a king, and we will fight in God's way.' He said, 'Might it be that, if fighting is prescribed for you, you will not fight?' They said, 'Why should we not fight in God's way, who have been expelled from our habitations and our children?' Yet when fighting was prescribed for them, they turned their backs except a few of them; and God has knowledge of the evildoers.

Art thou not aware of those elders of the children of Israel, after the time of Moses, how they said unto a prophet of theirs, "Raise up a king for us, [and] we shall fight in God's cause"? Said he: "Would you, perchance, refrain from fighting if fighting is ordained for you?" They answered: "And why should we not fight in God's cause when we and our children have been driven from our homelands?" Yet, when fighting was ordained for them, they did turn back, save for a few of them; but God had full knowledge of the evildoers.

Bethinkest thou not of the chiefs of the Children of Isra'il, after Musa? They said unto a Prophet of theirs: raise for us a king that we may fight in the way of God. He said: may it not be that if fighting were prescribed unto you, ye would not fight! They said: and wherefore shall we not fight in the way of God, whereas we have been driven forth from our habitations and children. Then when fighting was prescribed unto them, they turned away, save a few of them: and Allah is the Knower of the wrong-doers.

Have you not thought about the group of the Children of Israel after (the time of) Musa (Moses)? When they said to a Prophet of theirs, "Appoint for us a king and we will fight in Allah's Way." He said, "Would you then refrain from fighting, if fighting was prescribed for you?" They said, "Why should we not fight in Allah's Way while we have been driven out of our homes and our children (families have been taken as captives)?" But when fighting was ordered for them, they turned away, all except a few of them. And Allah is All-Aware of the Zalimun (polytheists and wrong-doers).

Have you not considered the notables of the Children of Israel after Moses? When they said to a prophet of theirs, “Appoint a king for us, and we will fight in the cause of God.” He said, “Is it possible that, if fighting was ordained for you, you would not fight?” They said, “Why would we not fight in the cause of God, when we were driven out of our homes, along with our children?” But when fighting was ordained for them, they turned away, except for a few of them. But God is aware of the wrongdoers.

Have you also reflected upon the matter concerning the chiefs of the Israelites after (the death of) Moses? They said to their Prophet, "Appoint a king for us so that we may fight in the way of Allah." The Prophet asked them, "Might it be that you will not fight, if fighting is prescribed for you?" They replied, "How can it be that we would refuse to fight in the way of Allah when we have been turned out of our homes and separated from our children?" But (in spite of this assurance) when they were enjoined to fight, they all, except a few of them, turned their backs. And Allah knows each and everyone of these transgressors.

Have you not thought about the group of the Children of Israel after (the time of) Musa When they said to a Prophet of theirs, "Appoint for us a king and we will fight in Allah's way." He said, "Would you then refrain from fighting, if fighting was prescribed for you" They said, "Why should we not fight in Allah's way while we have been driven out of our homes and our children (families have been taken as captives)" But when fighting was ordered for them, they turned away, all except a few of them. And Allah is All-Aware of the wrongdoers.

Bethink thee of the leaders of the Children of Israel after Moses, how they said unto a prophet whom they had: Set up for us a king and we will fight in Allah's way. He said: Would ye then refrain from fighting if fighting were prescribed for you? They said: Why should we not fight in Allah's way when we have been driven from our dwellings with our children? Yet, when fighting was prescribed for them, they turned away, all save a few of them. Allah is aware of evil-doers.

Have you not regarded the elite of the Israelites after Moses, when they said to their prophet, ‘Appoint for us a king that we may fight in the way of Allah.’ He said, ‘May it not be that you will not fight if fighting were prescribed for you?’ They said, ‘Why should we not fight in the way of Allah, when we have been expelled from our homes and [separated from] our children?’ So when fighting was prescribed for them, they turned back except a few of them, and Allah knows well the wrongdoers.

Have you not seen the congregation of the Children of Israel who demanded of one of their Prophets after (the death of) Moses? 'Raise up for us a king' they said, 'and we will fight in the way of Allah' He replied: 'Might it be that if fighting is written for you, you will not fight' 'Why shouldn't we fight in the way of Allah' they replied, 'when we and all our children have been driven from our dwellings' Yet, when fighting was written for them all except for a few, turned away. And Allah has knowledge of the harmdoers.

Have you not considered the assembly of the Children of Israel after [the time of] Moses when they said to a prophet of theirs, "Send to us a king, and we will fight in the way of Allah "? He said, "Would you perhaps refrain from fighting if fighting was prescribed for you?" They said, "And why should we not fight in the cause of Allah when we have been driven out from our homes and from our children?" But when fighting was prescribed for them, they turned away, except for a few of them. And Allah is Knowing of the wrongdoers.

(Muhammad), remember that group of the Israelites after Moses who demanded a Prophet of their own to appoint a king for them who would lead them in the fight for the cause of God. Their Prophet then said, "What if you are ordered to fight and you disobey?" They said, "Why should we not fight for the cause of God when we and our sons have been expelled from our homes?" However, when they were ordered to fight, all refused except a few among them. God knows well the unjust.

Have you not considered the chiefs of the children of Israel after Musa, when they said to a prophet of theirs: Raise up for us a king, (that) we may fight in the way of Allah. He said: May it not be that you would not fight if fighting is ordained for you? They said: And what reason have we that we should not fight in the way of Allah, and we have indeed been compelled to abandon our homes and our children. But when fighting was ordained for them, they turned back, except a few of them, and Allah knows the unjust.

Alam tara il<u>a</u> almalai min banee isr<u>a</u>eela min baAAdi moos<u>a</u> i<u>th</u> q<u>a</u>loo linabiyyin lahumu ibAAath lan<u>a</u> malikan nuq<u>a</u>til fee sabeeli All<u>a</u>hi q<u>a</u>la hal AAasaytum in kutiba AAalaykumu alqit<u>a</u>lu all<u>a</u> tuq<u>a</u>tiloo q<u>a</u>loo wam<u>a</u> lan<u>a</u> all<u>a</u> nuq<u>a</u>tila fee sabeeli All<u>a</u>hi waqad okhrijn<u>a</u> min diy<u>a</u>rin<u>a</u> waabn<u>a</u>in<u>a</u> falamm<u>a</u> kutiba AAalayhimu alqit<u>a</u>lu tawallaw ill<u>a</u> qaleelan minhum wa<b>A</b>ll<u>a</u>hu AAaleemun bi<b>al</b><i><u>thth</u></i><u>a</u>limeen<b>a</b>

Have you not heard of what the chiefs of the Children of Israel demanded of one of their prophets after Moses? They said, "Appoint for us a king, and we will fight for the cause of God." He replied, "What if you refuse to fight, when ordered to do so?" "Why should we not fight for the cause of God," they replied, "when we have been driven forth from our homes and our children?" But when at last they were commanded to fight, they all refused, except a few of them. God knows the wrongdoers.

Hast thou not Turned thy vision to the Chiefs of the Children of Israel after (the time of) Moses? they said to a prophet (That was) among them: "Appoint for us a king, that we May fight in the cause of Allah." He said: "Is it not possible, if ye were commanded to fight, that that ye will not fight?" They said: "How could we refuse to fight in the cause of Allah, seeing that we were turned out of our homes and our families?" but when they were commanded to fight, they turned back, except a small band among them. But Allah Has full knowledge of those who do wrong.

أَلَمْ تَرَ إِلَى ٱلْمَلَإِ مِنۢ بَنِىٓ إِسْرَٰٓءِيلَ مِنۢ بَعْدِ مُوسَىٰٓ إِذْ قَالُوا۟ لِنَبِىٍّ لَّهُمُ ٱبْعَثْ لَنَا مَلِكًا نُّقَٰتِلْ فِى سَبِيلِ ٱللَّهِ قَالَ هَلْ عَسَيْتُمْ إِن كُتِبَ عَلَيْكُمُ ٱلْقِتَالُ أَلَّا تُقَٰتِلُوا۟ قَالُوا۟ وَمَا لَنَآ أَلَّا نُقَٰتِلَ فِى سَبِيلِ ٱللَّهِ وَقَدْ أُخْرِجْنَا مِن دِيَٰرِنَا وَأَبْنَآئِنَا فَلَمَّا كُتِبَ عَلَيْهِمُ ٱلْقِتَالُ تَوَلَّوْا۟ إِلَّا قَلِيلًا مِّنْهُمْ وَٱللَّهُ عَلِيمٌۢ بِٱلظَّٰلِمِينَ

Do you not know, O Prophet, about those nobles from the Israelites after the time of Moses who said to a prophet of theirs, ‘Set up for us a king and we will fight alongside him in Allah’s path’? The prophet replied, ‘It may be that if Allah makes fighting obligatory, you will not fight!’ They denied that this would happen and insisted, ‘What would stop us from fighting in Allah’s path when our enemies have removed us from our homes and have taken our children as prisoners?’ Yet when Allah made fighting obligatory on them, they all turned away, except a few of them. Allah knows the wrongdoers who broke their promise and turned away from His instruction; and He will repay them for their action.

Do you not know, O Prophet, about those nobles from the Israelites after the time of Moses who said to a prophet of theirs, ‘Set up for us a king and we will fight alongside him in Allah’s path’? The prophet replied, ‘It may be that if Allah makes fighting obligatory, you will not fight!’ They denied that this would happen and insisted, ‘What would stop us from fighting in Allah’s path when our enemies have removed us from our homes and have taken our children as prisoners?’ Yet when Allah made fighting obligatory on them, they all turned away, except a few of them. Allah knows the wrongdoers who broke their promise and turned away from His instruction; and He will repay them for their action.

<p>Commentary</p><p>1. Verse 246: إِذْ قَالُوا لِنَبِيٍّ لَّهُمُ ابْعَثْ لَنَا مَلِكًا نُّقَاتِلْ فِي سَبِيلِ اللَّـهِ (When they said to a prophet of theirs: "Send us a king so that we may fight in the way of Allah)."</p><p>These people from the Bani Isra'il had abandoned the injunctions given by Allah Almighty. When the infidel Amalekites were made to rule over them, they began thinking about correcting the situation. The name of the prophet mentioned here is Samuel (Arabic: Hebrew: Shemuel).</p><p>Verse 248: The story of Talut and Jalut</p><p>The Bani Isra'il used to have the legacy of a wooden chest (also identified as the Ark of the Covenant). Moses and other prophets of Bani Isra'il would keep this chest in the frontline of the battlefield. Its barakah بَرَکَہ (blessing, benediction) used to give them victory. When )Jalut: Goliath) overcame Bani Isra'il, he took this chest away with him. When Allah Almighty willed the return of the chest, it so happened that the infidels were struck by some epidemic or calamity at places where they carried this chest. Five cities were turned desolate. Nonplussed, they loaded it on two bullocks and drove them off. Then, the angels took control of the bullocks and made it reach Talut's doorsteps. (Talut is the Qur'anic name of the king known in the Bible as Saul) When the Bani Isra'il saw this sign, they believed in the kingdom of Talut, who then mounted an attack on Jalut while the weather was very hot.</p>

Commentary1. Verse 246: إِذْ قَالُوا لِنَبِيٍّ لَّهُمُ ابْعَثْ لَنَا مَلِكًا نُّقَاتِلْ فِي سَبِيلِ اللَّـهِ (When they said to a prophet of theirs: "Send us a king so that we may fight in the way of Allah)."These people from the Bani Isra'il had abandoned the injunctions given by Allah Almighty. When the infidel Amalekites were made to rule over them, they began thinking about correcting the situation. The name of the prophet mentioned here is Samuel (Arabic: Hebrew: Shemuel).Verse 248: The story of Talut and JalutThe Bani Isra'il used to have the legacy of a wooden chest (also identified as the Ark of the Covenant). Moses and other prophets of Bani Isra'il would keep this chest in the frontline of the battlefield. Its barakah بَرَکَہ (blessing, benediction) used to give them victory. When )Jalut: Goliath) overcame Bani Isra'il, he took this chest away with him. When Allah Almighty willed the return of the chest, it so happened that the infidels were struck by some epidemic or calamity at places where they carried this chest. Five cities were turned desolate. Nonplussed, they loaded it on two bullocks and drove them off. Then, the angels took control of the bullocks and made it reach Talut's doorsteps. (Talut is the Qur'anic name of the king known in the Bible as Saul) When the Bani Isra'il saw this sign, they believed in the kingdom of Talut, who then mounted an attack on Jalut while the weather was very hot.

<h2 class="title">The Story of the Jews Who sought a King to be appointed over Them</h2>Mujahid said that the Prophet (mentioned in the Ayah 2:246 above) is Shamwil (Samuel). Wahb bin Munabbih said: The Children of Israel remained on the straight path for a period of time after Moses. They then innovated in the religion and some of them even worshipped the idols. Yet, there were always Prophets sent among them who would command them to work righteous deeds, refrain from doing evil and who would rule them according to the commands of the Torah. When they (Israelites) committed the evil that they committed, Allah caused their enemies to overwhelm them, and many fatalities fell among them as a consequence. Their enemies also captured a great number of them, and took over large areas of their land. Earlier, anyone who would fight the Israelites would lose, because they had the Torah and the Tabut, which they inherited generation after generation ever since the time of Moses, who spoke to Allah directly. Yet, the Israelites kept indulging in misguidance until some king took the Tabut from them during a battle. That king also took possession of the Torah, and only a few of the Israelites who memorized it remained. The prophethood halted among their various tribes and only a pregnant woman remained of the offspring of Lavi (Levi), in whom the prophethood still appeared. Her husband had been killed, so the Israelites kept her in a house so that Allah may give her a boy, who would be their Prophet. The woman also kept invoking Allah to grant her a boy. Allah heard her pleas and gave her a boy whom she called `Shamwil' meaning `Allah has heard my pleas.' Some people said that the boy's name was Sham`un (Simeon), which also has a similar meaning.<p>As that boy grew, Allah raised him to be a righteous person. When he reached the age of prophethood, Allah revealed to him and commanded him to call (his people) to Him and to His Tawhid (Oneness). Shamwil called the Children of Israel (to Allah) and they asked him to appoint a king over them so that they could fight their enemies under his command. The kingship had also ended among them. Their Prophet said to them, "What if Allah appoints a king over you, would you fulfill your vow to fight under his command" </p><div class="text_uthmani arabic">قَالُواْ وَمَا لَنَآ أَلاَّ نُقَـتِلَ فِى سَبِيلِ اللَّهِ وَقَدْ أُخْرِجْنَا مِن دِيَـرِنَا وَأَبْنَآئِنَا</div><p>(They said, "Why should we not fight in Allah's way while we have been driven out of our homes and our children") meaning, `After our land had been confiscated and our children had been taken from us' Allah said: </p><div class="text_uthmani arabic">فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ تَوَلَّوْاْ إِلاَّ قَلِيلاً مِّنْهُمْ وَاللَّهُ عَلِيمٌ بِالظَّـلِمِينَ</div><p>(But when fighting was ordered for them, they turned away, all except a few of them. And Allah is All-Aware of the wrongdoers) meaning, only a few of them kept their promise, but the majority abandoned Jihad and Allah has full knowledge of them. </p>

The Story of the Jews Who sought a King to be appointed over ThemMujahid said that the Prophet (mentioned in the Ayah 2:246 above) is Shamwil (Samuel). Wahb bin Munabbih said: The Children of Israel remained on the straight path for a period of time after Moses. They then innovated in the religion and some of them even worshipped the idols. Yet, there were always Prophets sent among them who would command them to work righteous deeds, refrain from doing evil and who would rule them according to the commands of the Torah. When they (Israelites) committed the evil that they committed, Allah caused their enemies to overwhelm them, and many fatalities fell among them as a consequence. Their enemies also captured a great number of them, and took over large areas of their land. Earlier, anyone who would fight the Israelites would lose, because they had the Torah and the Tabut, which they inherited generation after generation ever since the time of Moses, who spoke to Allah directly. Yet, the Israelites kept indulging in misguidance until some king took the Tabut from them during a battle. That king also took possession of the Torah, and only a few of the Israelites who memorized it remained. The prophethood halted among their various tribes and only a pregnant woman remained of the offspring of Lavi (Levi), in whom the prophethood still appeared. Her husband had been killed, so the Israelites kept her in a house so that Allah may give her a boy, who would be their Prophet. The woman also kept invoking Allah to grant her a boy. Allah heard her pleas and gave her a boy whom she called `Shamwil' meaning `Allah has heard my pleas.' Some people said that the boy's name was Sham`un (Simeon), which also has a similar meaning.As that boy grew, Allah raised him to be a righteous person. When he reached the age of prophethood, Allah revealed to him and commanded him to call (his people) to Him and to His Tawhid (Oneness). Shamwil called the Children of Israel (to Allah) and they asked him to appoint a king over them so that they could fight their enemies under his command. The kingship had also ended among them. Their Prophet said to them, "What if Allah appoints a king over you, would you fulfill your vow to fight under his command" قَالُواْ وَمَا لَنَآ أَلاَّ نُقَـتِلَ فِى سَبِيلِ اللَّهِ وَقَدْ أُخْرِجْنَا مِن دِيَـرِنَا وَأَبْنَآئِنَا(They said, "Why should we not fight in Allah's way while we have been driven out of our homes and our children") meaning, `After our land had been confiscated and our children had been taken from us' Allah said: فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ تَوَلَّوْاْ إِلاَّ قَلِيلاً مِّنْهُمْ وَاللَّهُ عَلِيمٌ بِالظَّـلِمِينَ(But when fighting was ordered for them, they turned away, all except a few of them. And Allah is All-Aware of the wrongdoers) meaning, only a few of them kept their promise, but the majority abandoned Jihad and Allah has full knowledge of them.

And when their prophet said to them: "God has raised Saul king over you," they said: "How can he be king over us when we have greater right to kingship than he, for he does not even possess abundant wealth?" "God has chosen him in preference to you," said the prophet "and given him much more wisdom and prowess; and God gives authority to whomsoever He will: God is infinite and all-wise."

And their Prophet said to them, “Indeed Allah has sent Talut (Saul) as your king”; they said, “Why should he have kingship over us whereas we deserve the kingship more than he, and nor has he been given enough wealth?” He said, “Indeed Allah has chosen him above you, and has bestowed him with vast knowledge and physique”; and Allah may bestow His kingdom on whomever He wills; and Allah is Most Capable, All Knowing.

Then their Prophet said to them, 'Verily God has raised up Saul for you as king.' They said, 'How should he be king over us who have better right than he to kingship, seeing he has not been given amplitude of wealth?' He said, 'God has chosen him over you, and has increased him broadly in knowledge and body. God gives the kingship to whom He will; and God is All-embracing, All-knowing.'

And their prophet said unto those elders: "Behold, now God has raised up Saul to be your king." They said: "How can he have dominion over us when we have a better claim to dominion than he, and he has not [even] been endowed with abundant wealth?" [The prophet] replied: "Behold, God has exalted him above you, and endowed him abundantly with knowledge and bodily perfection. And God bestows His dominion upon whom He wills: for God is infinite, all-knowing."

And their prophet said unto them: verily Allah hath raised unto you Talut as a king. They said: how can there be the dominion for him over us, whereas we are more worthy of the dominion than he nor hath he been vouchsafed an amplitude of wealth! He said: verily Allah hath chosen him over you and hath increased him amply in knowledge and physique, and Allah vouchsafeth His dominion unto whomsoever He listeth; and Allah is Bountiful, Knowing.

And their Prophet (Samuel) said to them, "Indeed Allah has appointed Talut (Saul) as a king over you." They said, "How can he be a king over us when we are better fitted than him for the kingdom, and he has not been given enough wealth." He said: "Verily, Allah has chosen him above you and has increased him abundantly in knowledge and stature. And Allah grants His Kingdom to whom He wills. And Allah is All-Sufficient for His creatures' needs, All-Knower."

Their prophet said to them, “God has appointed Saul to be your king.” They said, “How can he have authority over us, when we are more worthy of authority than he, and he was not given plenty of wealth?” He said, “God has chosen him over you, and has increased him in knowledge and stature.” God bestows His sovereignty upon whomever He wills. God is Embracing and Knowing.

Their Prophet said to them, "Allah has appointed Saul to be king over you." Hearing this, they replied, "How has he been entitled to become king over us? We have a better right to kingship than he, for he does not even possess enough riches." The Prophet replied, "Allah has preferred him to you and blessed him with abundant powers of mind and body. And Allah has the power to give His kingdom to whomever He wills: Allah is All-Embracing, All-Knowing."

And their Prophet said to them, "Indeed Allah has appointed Talut (Saul) as a king over you." They said, "How can he be a king over us when we are fitter than him for the kingdom, and he has not been given enough wealth." He said: "Verily, Allah has chosen him above you and has increased him abundantly in knowledge and stature. And Allah grants His kingdom to whom He wills. And Allah is All-Sufficient for His creatures' needs, All-Knower."

Their Prophet said unto them: Lo! Allah hath raised up Saul to be a king for you. They said: How can he have kingdom over us when we are more deserving of the kingdom than he is, since he hath not been given wealth enough? He said: Lo! Allah hath chosen him above you, and hath increased him abundantly in wisdom and stature. Allah bestoweth His Sovereignty on whom He will. Allah is All-Embracing, All-Knowing.

Their prophet said to them, ‘Allah has appointed Saul as king for you.’ They said, ‘How can he have kingship over us, when we have a greater right to kingship than him, as he has not been given ample wealth?’ He said, ‘Indeed Allah has chosen him over you, and enhanced him vastly in knowledge and physique, and Allah gives His kingdom to whomever He wishes, and Allah is all-bounteous, all-knowing.’

Their Prophet said to them: 'Allah has raised Saul to be your king' But they replied: 'Should he be given the kingship over us, when we are more deserving of it than he and he has not been given abundant wealth' He said: 'Allah has chosen him over you and increased him with amplitude in knowledge and body. Allah gives His kingship to whom He will. Allah is the Embracer, the Knower'

And their prophet said to them, "Indeed, Allah has sent to you Saul as a king." They said, "How can he have kingship over us while we are more worthy of kingship than him and he has not been given any measure of wealth?" He said, "Indeed, Allah has chosen him over you and has increased him abundantly in knowledge and stature. And Allah gives His sovereignty to whom He wills. And Allah is all-Encompassing [in favor] and Knowing."

Their Prophet said, "God has appointed Saul as a king for you." They replied, "How can he dominate us when we deserve more to be king than he. Besides, he does not have abundant wealth." Their Prophet said, "God has chosen him as your ruler and has given him physical power and knowledge. God grants His authority to anyone whom He wants. God is Provident and All-knowing.

And their prophet said to them: Surely Allah has raised Talut to be a king over you. They said: How can he hold kingship over us while we have a greater right to kingship than he, and he has not been granted an abundance of wealth? He said: Surely Allah has chosen him in preference to you, and He has increased him abundantly in knowledge and physique, and Allah grants His kingdom to whom He pleases, and Allah is Amplegiving, Knowing.

Waq<u>a</u>la lahum nabiyyuhum inna All<u>a</u>ha qad baAAatha lakum <u>ta</u>loota malikan q<u>a</u>loo ann<u>a</u> yakoonu lahu almulku AAalayn<u>a</u> wana<u>h</u>nu a<u>h</u>aqqu bi<b>a</b>lmulki minhu walam yuta saAAatan mina alm<u>a</u>li q<u>a</u>la inna All<u>a</u>ha i<u>st</u>af<u>a</u>hu AAalaykum waz<u>a</u>dahu bas<u>t</u>atan fee alAAilmi wa<b>a</b>ljismi wa<b>A</b>ll<u>a</u>hu yutee mulkahu man yash<u>a</u>o wa<b>A</b>ll<u>a</u>hu w<u>a</u>siAAun AAaleem<b>un</b>

Their prophet said to them, "God has now appointed Talut to be your king." But they replied, "How can he be king over us when we are worthier of kingship than he and he has not even been granted an abundance of wealth?" He said, "God has chosen him over you, and has given him great knowledge and physique. God grants kingship to whoever He pleases: God is magnanimous and all knowing."

Their Prophet said to them: "Allah hath appointed Talut as king over you." They said: "How can he exercise authority over us when we are better fitted than he to exercise authority, and he is not even gifted, with wealth in abundance?" He said: "Allah hath Chosen him above you, and hath gifted him abundantly with knowledge and bodily prowess: Allah Granteth His authority to whom He pleaseth. Allah careth for all, and He knoweth all things."

وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ ٱللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا قَالُوٓا۟ أَنَّىٰ يَكُونُ لَهُ ٱلْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ بِٱلْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِّنَ ٱلْمَالِ قَالَ إِنَّ ٱللَّهَ ٱصْطَفَىٰهُ عَلَيْكُمْ وَزَادَهُۥ بَسْطَةً فِى ٱلْعِلْمِ وَٱلْجِسْمِ وَٱللَّهُ يُؤْتِى مُلْكَهُۥ مَن يَشَآءُ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ

Their prophet said to them, ‘Allah has appointed Saul as your king, under whose banner you must fight’. Their leaders objected to this appointment and said, ‘How can he rule over us when we have a greater right to rule than he does, since he is not from the children of kings and he has not been given vast wealth which he can use in his rule!’ Their prophet said to them, ‘Allah has selected him over you and has given him great knowledge and physical strength. Allah grants authority to whomever He wishes in accordance with His wisdom and mercy. Allah is Bountiful and grants to whomever He wishes. He knows which of His creation is most deserving’.

Their prophet said to them, ‘Allah has appointed Saul as your king, under whose banner you must fight’. Their leaders objected to this appointment and said, ‘How can he rule over us when we have a greater right to rule than he does, since he is not from the children of kings and he has not been given vast wealth which he can use in his rule!’ Their prophet said to them, ‘Allah has selected him over you and has given him great knowledge and physical strength. Allah grants authority to whomever He wishes in accordance with His wisdom and mercy. Allah is Bountiful and grants to whomever He wishes. He knows which of His creation is most deserving’.

<p>When the Israelites asked their Prophet to appoint a king over them, he appointed Talut (Saul), who was then a soldier. But, Talut was not a descendant of the house of kings among them, which was exclusively in the offspring of Yahudha (Judah). This is why they said: </p><div class="text_uthmani arabic">أَنَّى يَكُونُ لَهُ الْمُلْكُ عَلَيْنَا</div><p>(How can he be a king over us) meaning, how can he be the king for us, </p><div class="text_uthmani arabic">وَنَحْنُ أَحَقُّ بِالْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِّنَ الْمَالِ</div><p>(when we are fitter than him for the kingdom, and he has not been given enough wealth) They said that Talut was also poor and did not have the wealth that justifies him being king. Some people stated that Talut used to bring water to the people, while others stated that his profession was dyeing skins. The Jews, thus, disputed with their Prophet while they were supposed to obey him and to say good words to him. </p><p>Their Prophet answered them: </p><div class="text_uthmani arabic">إِنَّ اللَّهَ اصْطَفَـهُ عَلَيْكُمْ</div><p>(Verily, Allah has chosen him above you) meaning, `Allah chose Talut from amongst you while having better knowledge about him.' Their Prophet stated, "I did not choose Talut to be your king on my own. Rather, Allah has commanded that upon your request." Further: </p><div class="text_uthmani arabic">وَزَادَهُ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ</div><p>(...and has increased him abundantly in knowledge and stature.) meaning, `Talut is more knowledgeable and honorable than you, and stronger and more patient during combat, and has more knowledge of warfare. In short, he has more knowledge and is stronger than you are. The king should have sufficient knowledge, be fair looking and should have a strong soul and body.' He then said: </p><div class="text_uthmani arabic">وَاللَّهُ يُؤْتِى مُلْكَهُ مَن يَشَآءُ</div><p>(And Allah grants His kingdom to whom He wills.) meaning, Allah Alone is the Supreme Authority Who does what He wills and no one can ask Him about His actions, while they will be asked (about their actions by Him). This is because Allah has perfect knowledge, wisdom and kindness with His creation. Allah said: </p><div class="text_uthmani arabic">وَاللَّهُ وَسِعٌ عَلِيمٌ</div><p>(And Allah is All-Sufficient for His creatures' needs, All-Knower.) meaning, His favor is encompassing and He grants His mercy to whom He wills. He also knows those who deserve to be kings and those who do not deserve it. </p>

When the Israelites asked their Prophet to appoint a king over them, he appointed Talut (Saul), who was then a soldier. But, Talut was not a descendant of the house of kings among them, which was exclusively in the offspring of Yahudha (Judah). This is why they said: أَنَّى يَكُونُ لَهُ الْمُلْكُ عَلَيْنَا(How can he be a king over us) meaning, how can he be the king for us, وَنَحْنُ أَحَقُّ بِالْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِّنَ الْمَالِ(when we are fitter than him for the kingdom, and he has not been given enough wealth) They said that Talut was also poor and did not have the wealth that justifies him being king. Some people stated that Talut used to bring water to the people, while others stated that his profession was dyeing skins. The Jews, thus, disputed with their Prophet while they were supposed to obey him and to say good words to him. Their Prophet answered them: إِنَّ اللَّهَ اصْطَفَـهُ عَلَيْكُمْ(Verily, Allah has chosen him above you) meaning, `Allah chose Talut from amongst you while having better knowledge about him.' Their Prophet stated, "I did not choose Talut to be your king on my own. Rather, Allah has commanded that upon your request." Further: وَزَادَهُ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ(...and has increased him abundantly in knowledge and stature.) meaning, `Talut is more knowledgeable and honorable than you, and stronger and more patient during combat, and has more knowledge of warfare. In short, he has more knowledge and is stronger than you are. The king should have sufficient knowledge, be fair looking and should have a strong soul and body.' He then said: وَاللَّهُ يُؤْتِى مُلْكَهُ مَن يَشَآءُ(And Allah grants His kingdom to whom He wills.) meaning, Allah Alone is the Supreme Authority Who does what He wills and no one can ask Him about His actions, while they will be asked (about their actions by Him). This is because Allah has perfect knowledge, wisdom and kindness with His creation. Allah said: وَاللَّهُ وَسِعٌ عَلِيمٌ(And Allah is All-Sufficient for His creatures' needs, All-Knower.) meaning, His favor is encompassing and He grants His mercy to whom He wills. He also knows those who deserve to be kings and those who do not deserve it.

Their prophet said to them: "The sign of his kingship will be that you will come to have a heart full of peace and tranquility from your Lord and the legacy left by Moses' and Aaron's family supported by angels. This shall be a token for you if you really believe."

And their Prophet said to them, “Indeed the sign of his kingdom will be the coming of a (wooden) box to you, in which from your Lord is the contentment of hearts and containing some souvenirs (remnants) left behind by the honourable Moosa and the honourable Haroon (Aaron), borne by the angels; indeed in it is a great sign* for you if you are believers.” (The remnants of pious persons are blessed by Allah.)

And their Prophet said to them, 'The sign of his kingship is that the Ark will come to you, in it a Shechina from your Lord, and a remnant of what the folk of Moses and Aaron's folk left behind, the angels bearing it. Surely in that shall be a sign for you, if you are believers.'

And their prophet said unto them: "Behold, it shall be a sign of his [rightful] dominion that you will be granted a heart endowed by your Sustainer with inner peace and with all that is enduring in the angel-borne heritage left behind by the House of Moses and the House of Aaron. Herein, behold, there shall indeed be a sign for you if you are [truly] believers."

And their prophet said unto them: verily the sign of his dominion is that there shall come unto you the ark wherein is tranquillity from your Lord and the relic of that which the household of Musa and the household of Harun had left, the angels bearing it; verily, herein is a sign for you if ye are believers.

And their Prophet (Samuel) said to them: Verily! The sign of His Kingdom is that there shall come to you At-Tabut (a wooden box), wherein is Sakinah (peace and reassurance) from your Lord and a remnant of that which Musa (Moses) and Harun (Aaron) left behind, carried by the angels. Verily, in this is a sign for you if you are indeed believers.

And their prophet said to them, “The proof of his kingship is that the Ark will be restored to you, bringing tranquility from your Lord, and relics left by the family of Moses and the family of Aaron. It will be carried by the angels. In that is a sign for you, if you are believers.”

Their Prophet further informed them, "The sign of his appointment as king from Allah is that during his reign you will get back the Ark, wherein are the means of your peace of mind from your Lord, and which contains the sacred relics of the family of Moses and Aaron, and which is being borne at this time by the angels. Herein is a great Sign for you, if you are true believers."

And their Prophet said to them: "Verily! The sign of His kingdom is that there shall come to you At-Tabut, wherein is Sakinah (peace and reassurance) from your Lord and a remnant of that which Musa (Moses) and Harun (Aaron) left behind, carried by the angels. Verily, in this is a sign for you if you are indeed believers.

And their Prophet said unto them: Lo! the token of his kingdom is that there shall come unto you the ark wherein is peace of reassurance from your Lord, and a remnant of that which the house of Moses and the house of Aaron left behind, the angels bearing it. Lo! herein shall be a token for you if (in truth) ye are believers.

Their prophet said to them, ‘Indeed the sign of his kingship shall be that the Ark will come to you, bearing tranquillity from your Lord and the relics left behind by the House of Moses and the House of Aaron, borne by the angels. There is indeed a sign in that for you, should you be faithful.’

Their Prophet said to them: 'The sign of his kingship is the coming of the Ark to you, therein shall be tranquility from your Lord, and a remnant which the House of Moses and the House of Aaron left behind. It will be borne by the angels. That will be a sign for you if you are believers'

And their prophet said to them, "Indeed, a sign of his kingship is that the chest will come to you in which is assurance from your Lord and a remnant of what the family of Moses and the family of Aaron had left, carried by the angels. Indeed in that is a sign for you, if you are believers."

Their Prophet further told them, "As the evidence of his authority, he will bring to you the Ark which will be a comfort to you from your Lord and a legacy of the household of Moses and Aaron. It will be carried by the angels. This is the evidence for you if you have faith."

And the prophet said to them: Surely the sign of His kingdom is, that there shall come to you the chest in which there is tranquillity from your Lord and residue of the relics of what the children of Musa and the children of Haroun have left, the angels bearing it; most surely there is a sign in this for those who believe.

Waq<u>a</u>la lahum nabiyyuhum inna <u>a</u>yata mulkihi an yatiyakumu a<b>l</b>tt<u>a</u>bootu feehi sakeenatun min rabbikum wabaqiyyatun mimm<u>a</u> taraka <u>a</u>lu moos<u>a</u> wa<u>a</u>lu h<u>a</u>roona ta<u>h</u>miluhu almal<u>a</u>ikatu inna fee <u>tha</u>lika la<u>a</u>yatan lakum in kuntum mumineen<b>a</b>

Their prophet also said to them, "The sign of his kingship is that the Ark [of the Covenant] shall come to you. Therein shall be tranquillity from your Lord, and the relics which the House of Moses and the House of Aaron left behind. It will be borne by the angels. There is a sign in this for you, if you believe."

And (further) their Prophet said to them: "A Sign of his authority is that there shall come to you the Ark of the covenant, with (an assurance) therein of security from your Lord, and the relics left by the family of Moses and the family of Aaron, carried by angels. In this is a symbol for you if ye indeed have faith."

وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ ءَايَةَ مُلْكِهِۦٓ أَن يَأْتِيَكُمُ ٱلتَّابُوتُ فِيهِ سَكِينَةٌ مِّن رَّبِّكُمْ وَبَقِيَّةٌ مِّمَّا تَرَكَ ءَالُ مُوسَىٰ وَءَالُ هَٰرُونَ تَحْمِلُهُ ٱلْمَلَٰٓئِكَةُ إِنَّ فِى ذَٰلِكَ لَءَايَةً لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ

Their prophet said to them that the mark of his being truly chosen as their king was that Allah would return to them the Ark. This was a chest revered by the Israelites which was taken away from them. In it there was tranquillity and relics left behind by the family of Moses and Aaron, such as the staff and a few tablets. In that there is a clear sign if you are true believers.

Their prophet said to them that the mark of his being truly chosen as their king was that Allah would return to them the Ark. This was a chest revered by the Israelites which was taken away from them. In it there was tranquillity and relics left behind by the family of Moses and Aaron, such as the staff and a few tablets. In that there is a clear sign if you are true believers.

<p>Their Prophet then proclaimed, "The sign of the blessings of Talut's kingship over you is that Allah will give you back the Tabut (wooden box) that has been taken from you." Allah said: </p><div class="text_uthmani arabic">فِيهِ سَكِينَةٌ مِّن رَّبِّكُمْ</div><p>(wherein is Sakinah from your Lord) meaning, peace (or grace) and reassurance. `Abdur-Razzaq stated that Qatadah said: </p><div class="text_uthmani arabic">فِيهِ سَكِينَةٌ</div><p>(wherein is Sakinah) means grace. In addition, Ar-Rabi` said that Sakinah means mercy. This is also the meaning given by Ibn `Abbas, as Al-`Awfi narrated. </p><p>Allah then said: </p><div class="text_uthmani arabic">وَبَقِيَّةٌ مِّمَّا تَرَكَ ءَالُ مُوسَى وَءَالُ هَـرُونَ</div><p>(...and a remnant of that which Musa (Moses) and Harun (Aaron) left behind,) </p><p>Ibn Jarir related that Ibn `Abbas said about this Ayah: </p><div class="text_uthmani arabic">وَبَقِيَّةٌ مِّمَّا تَرَكَ ءَالُ مُوسَى وَءَالُ هَـرُونَ</div><p>(...and a remnant of that which Musa (Moses) and Harun (Aaron) left behind, ) Meaning, Moses' staff and the remnants of the Tablets. This is the same Tafsir of Qatadah, As-Suddi, Ar-Rabi` bin Anas and `Ikrimah, who added, "And also the Torah." `Abdur-Razzaq said that he asked Ath-Thawri about the meaning of, </p><div class="text_uthmani arabic">وَبَقِيَّةٌ مِّمَّا تَرَكَ ءَالُ مُوسَى وَءَالُ هَـرُونَ</div><p>(...and a remnant of that which Musa (Moses) and Harun (Aaron) left behind,) </p><p>Ath-Thawri said, "Some said that it contained a pot of manna and the remnants of the Tablets, while some others said that it contained (Moses') staff and two shoes (and refer to 20:12)."</p><p>Allah then said: </p><div class="text_uthmani arabic">تَحْمِلُهُ الْمَلَـئِكَةُ</div><p>(...carried by the angels.) </p><p>Ibn Jurayj stated that Ibn `Abbas said, "The angels came down while carrying the Tabut between the sky and the earth, until they placed it before Talut while the people were watching." As-Suddi said, "The Tabut was brought to Talut's house, so the people believed in the prophethood of Sham`un (Simeon) and obeyed Talut" </p><p>The Prophet then said: </p><div class="text_uthmani arabic">إِنَّ فِي ذَلِكَ لأَيَةً لَّكُمْ</div><p>(Verily, in this is a sign for you) testifying to my truth in what I was sent with, my prophethood, and my command to you to obey Talut, </p><div class="text_uthmani arabic">إِن كُنتُم مُّؤْمِنِينَ</div><p>(if you are indeed believers. ) in Allah and the Hereafter.</p>

Their Prophet then proclaimed, "The sign of the blessings of Talut's kingship over you is that Allah will give you back the Tabut (wooden box) that has been taken from you." Allah said: فِيهِ سَكِينَةٌ مِّن رَّبِّكُمْ(wherein is Sakinah from your Lord) meaning, peace (or grace) and reassurance. `Abdur-Razzaq stated that Qatadah said: فِيهِ سَكِينَةٌ(wherein is Sakinah) means grace. In addition, Ar-Rabi` said that Sakinah means mercy. This is also the meaning given by Ibn `Abbas, as Al-`Awfi narrated. Allah then said: وَبَقِيَّةٌ مِّمَّا تَرَكَ ءَالُ مُوسَى وَءَالُ هَـرُونَ(...and a remnant of that which Musa (Moses) and Harun (Aaron) left behind,) Ibn Jarir related that Ibn `Abbas said about this Ayah: وَبَقِيَّةٌ مِّمَّا تَرَكَ ءَالُ مُوسَى وَءَالُ هَـرُونَ(...and a remnant of that which Musa (Moses) and Harun (Aaron) left behind, ) Meaning, Moses' staff and the remnants of the Tablets. This is the same Tafsir of Qatadah, As-Suddi, Ar-Rabi` bin Anas and `Ikrimah, who added, "And also the Torah." `Abdur-Razzaq said that he asked Ath-Thawri about the meaning of, وَبَقِيَّةٌ مِّمَّا تَرَكَ ءَالُ مُوسَى وَءَالُ هَـرُونَ(...and a remnant of that which Musa (Moses) and Harun (Aaron) left behind,) Ath-Thawri said, "Some said that it contained a pot of manna and the remnants of the Tablets, while some others said that it contained (Moses') staff and two shoes (and refer to 20:12)."Allah then said: تَحْمِلُهُ الْمَلَـئِكَةُ(...carried by the angels.) Ibn Jurayj stated that Ibn `Abbas said, "The angels came down while carrying the Tabut between the sky and the earth, until they placed it before Talut while the people were watching." As-Suddi said, "The Tabut was brought to Talut's house, so the people believed in the prophethood of Sham`un (Simeon) and obeyed Talut" The Prophet then said: إِنَّ فِي ذَلِكَ لأَيَةً لَّكُمْ(Verily, in this is a sign for you) testifying to my truth in what I was sent with, my prophethood, and my command to you to obey Talut, إِن كُنتُم مُّؤْمِنِينَ(if you are indeed believers. ) in Allah and the Hereafter.

When Saul led his armies, he said: "God will test you by a stream. Whoever drinks its water will not be of me; but those who do not drink shall be on my side. The only exception will be those who scoop up a palmful of water with their hands." And but for a few they all drank of its water. When they had crossed it, and those who believed with him, they said: "We have no strength to combat Goliath and his forces today. But those who believed they have to face their Lord, said: "Many a time has a small band defeated a large horde by the will of God. God is with those who are patient (and persevere)."

So when Talut left the city along with the armies, he said, “Allah will surely test you with a river; so whoever drinks its water is not mine – and whoever does not drink is mine – except him who takes it in the hollow of his hand”; so they all drank it, except a few of them; thereafter when Talut and the believers with him had crossed the river, they said, “We do not have power this day to face Jalut (Goliath) and his armies”; those who were certain of meeting Allah said, “Many a times has a smaller group overcome a bigger group by Allah’s command; and Allah is with the steadfast.”

And when Saul went forth with the hosts he said, 'God will try you with a river; whosoever drinks of it is not of me, and whoso tastes it flot, he is of me, saving him who scoops up with his hand.' But they drank of it, except a few of them; and when he crossed it, and those who believed with him, they said, 'We have no power today against Goliath and his hosts.' Said those who reckoned they should meet God, 'How often a little company has overcome a numerous company, by God's leave! And God is with the patient.'

And when Saul set out with his forces, he said: "Behold, God will now try you by a river: he who shall drink of it will not belong to me, whereas he who shall refrain from tasting it - he, indeed, will belong to me; but forgiven shall be he who shall scoop up but a single handful." However, save for a few of them, they all drank [their fill] of it. And as soon as he and those who had kept faith with him had crossed the river, the others said: "No strength have we today [to stand up] against Goliath and his forces!" [Yet] those who knew with certainty that they were destined to meet God, replied: "How often has a small host overcome a great host by God's leave! For God is with those who are patient in adversity."

Then when Talut sallied forth with the hosts, he said, verily God will prove you with a river: then whosoever drinketh thereof shall be none of mine, and whosoever tasteth it not, verily shall be mine, excepting him who ladeth a lading with his hand. But they drank thereof, save a few of them. Then when he had crossed it, he, and those who believe with him, they said: We have no strength to-day against Jalut and his hosts. But those who imagined that they were going to meet Allah Said how oft hath a small party prevailed against a large party by God's leave! And Allah is with the patiently persevering.

Then when Talut (Saul) set out with the army, he said: "Verily! Allah will try you by a river. So whoever drinks thereof, he is not of me, and whoever tastes it not, he is of me, except him who takes (thereof) in the hollow of his hand." Yet, they drank thereof, all, except a few of them. So when he had crossed it (the river), he and those who believed with him, they said: "We have no power this day against Jalut (Goliath) and his hosts." But those who knew with certainty that they were to meet their Lord, said: "How often a small group overcame a mighty host by Allah's Leave?" And Allah is with As-Sabirin (the patient ones, etc.).

When Saul set out with the troops, he said, “God will be testing you with a river. Whoever drinks from it does not belong with me. But whoever does not drink from it, does belong with me, except for whoever scoops up a little with his hand.” But they drank from it, except for a few of them. Then, when he crossed it, he and those who believed with him, they said, “We have no strength to face Goliath and his troops today.” But those who knew that they would meet God said, “How many a small group has defeated a large group by God’s will. God is with the steadfast.”

And when Saul marched out with his army, he warned: "Allah is going to put you to a test by the side of a river: whoso drinks of its water shall cease to be my companion: he alone shall be my companion who does not quench his thirst with its water: one may, however, take except a few, drank their fill of it. Afterwards when Saul, and those who had believed with him, crossed the river and advanced forward, the former said to Saul, "We have no power left this day to fight against Goliath and his hosts." But those who believed that one Day they shall meet Allah, declared, "lt has often been that a small host has, by Allah's grace, overcome a big host: for Allah is with those who show fortitude."

Then when Talut set out with the army, he said: "Verily, Allah will try you by a river. So whoever drinks thereof, he is not of me; and whoever tastes it not, he is of me, except him who takes (thereof) in the hollow of his hand." Yet, they drank thereof, all, except a few of them. So when he had crossed it (the river), he and those who believed with him, they said: "We have no power this day against Jalut (Goliath) and his hosts." But those who knew with certainty that they were going to meet Allah, said: "How often has a small group overcome a mighty host by Allah's leave" And Allah is with As-Sabirin (the patient).

And when Saul set out with the army, he said: Lo! Allah will try you by (the ordeal of) a river. Whosoever therefore drinketh thereof he is not of me, and whosoever tasteth it not he is of me, save him who taketh (thereof) in the hollow of his hand. But they drank thereof, all save a few of them. And after he had crossed (the river), he and those who believed with him, they said: We have no power this day against Goliath and his hosts. But those who knew that they would meet Allah exclaimed: How many a little company hath overcome a mighty host by Allah's leave! Allah is with the steadfast.

As Saul set out with the troops, he said, ‘Allah will test you with a stream: anyone who drinks from it will not belong to me, but those who do not drink from it will belong to me, barring someone who draws a scoop with his hand.’ But they drank from it, [all] except a few of them. So when he crossed it along with the faithful who were with him, they said, ‘We have no strength today against Goliath and his troops.’ Those who were certain that they would encounter Allah said, ‘How many a small party has overcome a larger party by Allah’s will! And Allah is with the patient.’

And when Saul marched out with his army, he said: 'Allah will test you with a river. He who drinks from it shall cease to be one of mine but he who does not drink from it, except he who scoops up once with his hand, shall be of mine' But for a few of them, they all drank from it. And when he had crossed it with those who believed, they said: 'We have no power this day against Goliath and his soldiers' But those of them who reckoned they would meet Allah replied: 'Many a small band has, by the permission of Allah, vanquished a mighty army. Allah is with the patient'

And when Saul went forth with the soldiers, he said, "Indeed, Allah will be testing you with a river. So whoever drinks from it is not of me, and whoever does not taste it is indeed of me, excepting one who takes [from it] in the hollow of his hand." But they drank from it, except a [very] few of them. Then when he had crossed it along with those who believed with him, they said, "There is no power for us today against Goliath and his soldiers." But those who were certain that they would meet Allah said, "How many a small company has overcome a large company by permission of Allah. And Allah is with the patient."

When Saul set forth with the army he said, "God will test you with a river. Those who drink its water will not be of my people and those who do not even taste the water or who only taste some of it from within the hollow of their hand, will be my friends. They all drank the water except a few of them. When Saul and those who believed in him crossed the river, his people said, "We do not have the strength to fight against Goliath and his army." Those who thought that they would meet God said, "How often, with God's permission, have small groups defeated the large ones?" God is with those who exercise patience.

So when Talut departed with the forces, he said: Surely Allah will try you with a river; whoever then drinks from it, he is not of me, and whoever does not taste of it, he is surely of me, except he who takes with his hand as much of it as fills the hand; but with the exception of a few of them they drank from it. So when he had crossed it, he and those who believed with him, they said: We have today no power against Jalut and his forces. Those who were sure that they would meet their Lord said: How often has a small party vanquished a numerous host by Allah's permission, and Allah is with the patient.

Falamm<u>a</u> fa<u>s</u>ala <u>ta</u>lootu bi<b>a</b>ljunoodi q<u>a</u>la inna All<u>a</u>ha mubtaleekum binaharin faman shariba minhu falaysa minnee waman lam ya<u>t</u>AAamhu fainnahu minnee ill<u>a</u> mani ightarafa ghurfatan biyadihi fashariboo minhu ill<u>a</u> qaleelan minhum falamm<u>a</u> j<u>a</u>wazahu huwa wa<b>a</b>lla<u>th</u>eena <u>a</u>manoo maAAahu q<u>a</u>loo l<u>a</u> <u>ta</u>qata lan<u>a</u> alyawma bij<u>a</u>loota wajunoodihi q<u>a</u>la alla<u>th</u>eena ya<i><u>th</u></i>unnoona annahum mul<u>a</u>qoo All<u>a</u>hi kam min fiatin qaleelatin ghalabat fiatan katheeratan bii<u>th</u>ni All<u>a</u>hi wa<b>A</b>ll<u>a</u>hu maAAa a<b>l</b><u>ssa</u>bireen<b>a</b>

When Talut set out with his forces, he said to them, "God will test you with a river: whoever drinks from it is not with me and whoever does not drink is with me. There will, however, be no blame upon one who sips only a handful from it." But, except for a few of them, they all drank from it. When he and those who believed along with him had crossed the river, they said, "We have no strength today against Goliath and his warriors." But those of them who believed that they would meet God replied, "Many a small group, by God's command has prevailed against a large group. God is indeed with the steadfast."

When Talut set forth with the armies, he said: "Allah will test you at the stream: if any drinks of its water, He goes not with my army: Only those who taste not of it go with me: A mere sip out of the hand is excused." but they all drank of it, except a few. When they crossed the river,- He and the faithful ones with him,- they said: "This day We cannot cope with Goliath and his forces." but those who were convinced that they must meet Allah, said: "How oft, by Allah's will, Hath a small force vanquished a big one? Allah is with those who steadfastly persevere."

فَلَمَّا فَصَلَ طَالُوتُ بِٱلْجُنُودِ قَالَ إِنَّ ٱللَّهَ مُبْتَلِيكُم بِنَهَرٍ فَمَن شَرِبَ مِنْهُ فَلَيْسَ مِنِّى وَمَن لَّمْ يَطْعَمْهُ فَإِنَّهُۥ مِنِّىٓ إِلَّا مَنِ ٱغْتَرَفَ غُرْفَةًۢ بِيَدِهِۦ فَشَرِبُوا۟ مِنْهُ إِلَّا قَلِيلًا مِّنْهُمْ فَلَمَّا جَاوَزَهُۥ هُوَ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ قَالُوا۟ لَا طَاقَةَ لَنَا ٱلْيَوْمَ بِجَالُوتَ وَجُنُودِهِۦ قَالَ ٱلَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَٰقُوا۟ ٱللَّهِ كَم مِّن فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةًۢ بِإِذْنِ ٱللَّهِ وَٱللَّهُ مَعَ ٱلصَّٰبِرِينَ

When Saul set out with his warriors, he said to them, ‘Allah will test you with a river. If anyone drinks from it, he will not be on my path and must not join me in fighting. The person who does not drink from it will be on my path and will join me in the fight. If someone drinks a handful of water, this will be forgiven’. When they reached the river, all the warriors drank from its water, except a few of them who held back despite being extremely thirsty. After Saul had crossed the river with the believers, some of the warriors said, ‘We do not have the ability to fight Goliath and his army’. Those that were convinced that they would meet Allah on the Day of Resurrection said to them, ‘So many believing groups small in number have defeated a disbelieving group large in number with Allah’s permission and assistance. Victory is based on faith and not numbers. Allah is with the patient ones among His servants: He assists and gives them victory’.

When Saul set out with his warriors, he said to them, ‘Allah will test you with a river. If anyone drinks from it, he will not be on my path and must not join me in fighting. The person who does not drink from it will be on my path and will join me in the fight. If someone drinks a handful of water, this will be forgiven’. When they reached the river, all the warriors drank from its water, except a few of them who held back despite being extremely thirsty. After Saul had crossed the river with the believers, some of the warriors said, ‘We do not have the ability to fight Goliath and his army’. Those that were convinced that they would meet Allah on the Day of Resurrection said to them, ‘So many believing groups small in number have defeated a disbelieving group large in number with Allah’s permission and assistance. Victory is based on faith and not numbers. Allah is with the patient ones among His servants: He assists and gives them victory’.

<p>Verse 249: قَالَ إِنَّ اللَّـهَ مُبْتَلِيكُم بِنَهَرٍ (He said: Allah is going to test you by a</p><p>river).</p><p>The wisdom behind this test, as perceived by this humble commentator, appears to be as follows. Not difficult to imagine is the excitement created on such occasions but there are not many who would stay firm in their hour of trial. And should such a time come, the weakness shown by such people becomes contagious making others panic as well. Allah Almighty willed that such people be pruned out. This purpose was accomplished by this test, which is very appropriate, because steadfastness is necessary in fighting. So, being patient, when water is made available without asking in a state of intense thirst, is a proof of steadfastness, and dashing for water is a proof of its absence. Later on comes the unusual: Those who drank too much water became mysteriously more incapacitated. This has appeared in Ruh al-Ma'ani on the authority of Ibn Abi Haim from Ibn ` Abbas ؓ . Now the events and sayings mentioned in this story tell us that there were three kinds of people among them:</p><p>(1) The weak in faith who failed to make the grade in their hour of</p><p>trial.</p><p>(2) The perfect who fully succeeded in their trial but did feel concerned about how low they were in numbers.</p><p>(3) The most perfect who did not bother even about that.</p>

Verse 249: قَالَ إِنَّ اللَّـهَ مُبْتَلِيكُم بِنَهَرٍ (He said: Allah is going to test you by ariver).The wisdom behind this test, as perceived by this humble commentator, appears to be as follows. Not difficult to imagine is the excitement created on such occasions but there are not many who would stay firm in their hour of trial. And should such a time come, the weakness shown by such people becomes contagious making others panic as well. Allah Almighty willed that such people be pruned out. This purpose was accomplished by this test, which is very appropriate, because steadfastness is necessary in fighting. So, being patient, when water is made available without asking in a state of intense thirst, is a proof of steadfastness, and dashing for water is a proof of its absence. Later on comes the unusual: Those who drank too much water became mysteriously more incapacitated. This has appeared in Ruh al-Ma'ani on the authority of Ibn Abi Haim from Ibn ` Abbas ؓ . Now the events and sayings mentioned in this story tell us that there were three kinds of people among them:(1) The weak in faith who failed to make the grade in their hour oftrial.(2) The perfect who fully succeeded in their trial but did feel concerned about how low they were in numbers.(3) The most perfect who did not bother even about that.

<p>Allah states that Talut, the king of the Children of Israel, marched forth with his soldiers and the Israelites who obeyed him. His army was of eighty thousand then, according to As-Suddi, but Allah knows best. Talut said: </p><div class="text_uthmani arabic">إِنَّ اللَّهَ مُبْتَلِيكُم</div><p>(Verily, Allah will try you) meaning, He will test you with a river, which flowed between Jordan and Palestine, i.e. , the Shari`ah river, according to Ibn `Abbas and others. He continued, </p><div class="text_uthmani arabic">فَمَن شَرِبَ مِنْهُ فَلَيْسَ مِنِّي</div><p>(So whoever drinks thereof, he is not of me;) meaning, shall not accompany me today, </p><div class="text_uthmani arabic">لَّمْ يَطْعَمْهُ فَإِنَّهُ مِنِّى إِلاَّ مَنِ اغْتَرَفَ غُرْفَةً بِيَدِهِ</div><p>(and whoever tastes it not, he is of me, except him who takes (thereof) in the hollow of his hand.) meaning, there is no harm in this case. Allah then said: </p><div class="text_uthmani arabic">فَشَرِبُواْ مِنْهُ إِلاَّ قَلِيلاً مِّنْهُمْ</div><p>(Yet, they drank thereof, all, except a few of them.) </p><p>Ibn Jurayj stated that Ibn `Abbas commented, "Whoever took some of it (the river's water) in the hollow of his hand, quenched his thirst; as for those who drank freely from it, their thirst was not quenched." </p><p>Ibn Jarir reported that Al-Bara' bin `Azib said, "We used to say that the Companions of Muhammad who accompanied him on the battle of Badr were more than three hundred and ten, just as many as the soldiers who crossed the river with Talut. Only those who believed crossed the river with him." Al-Bukhari also reported this. </p><p>This is why Allah said: </p><div class="text_uthmani arabic">فَلَمَّا جَاوَزَهُ هُوَ وَالَّذِينَ ءَامَنُواْ مَعَهُ قَالُواْ لاَ طَاقَةَ لَنَا الْيَوْمَ بِجَالُوتَ وَجُنودِهِ</div><p>(So when he had crossed it (the river), he and those who believed with him, they said: "We have no power this day against Jalut (Goliath) and his hosts.") </p><p>This Ayah indicates that the Israelites (who remained with Saul) thought that they were few in the face of their enemy who were many then. So, their knowledgeable scholars strengthened their resolve by stating that Allah's promise is true and that triumph comes from Allah Alone, not from the large numbers or the adequacy of the supplies. They said to them: </p><div class="text_uthmani arabic">كَم مِّن فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةٍ كَثِيرَةً بِإِذْنِ اللَّهِ وَاللَّهُ مَعَ الصَّـبِرِينَ</div><p>("How often has a small group overcome a mighty host by Allah's leave" And Allah is with As-Sabirin (the patient).) </p>

Allah states that Talut, the king of the Children of Israel, marched forth with his soldiers and the Israelites who obeyed him. His army was of eighty thousand then, according to As-Suddi, but Allah knows best. Talut said: إِنَّ اللَّهَ مُبْتَلِيكُم(Verily, Allah will try you) meaning, He will test you with a river, which flowed between Jordan and Palestine, i.e. , the Shari`ah river, according to Ibn `Abbas and others. He continued, فَمَن شَرِبَ مِنْهُ فَلَيْسَ مِنِّي(So whoever drinks thereof, he is not of me;) meaning, shall not accompany me today, لَّمْ يَطْعَمْهُ فَإِنَّهُ مِنِّى إِلاَّ مَنِ اغْتَرَفَ غُرْفَةً بِيَدِهِ(and whoever tastes it not, he is of me, except him who takes (thereof) in the hollow of his hand.) meaning, there is no harm in this case. Allah then said: فَشَرِبُواْ مِنْهُ إِلاَّ قَلِيلاً مِّنْهُمْ(Yet, they drank thereof, all, except a few of them.) Ibn Jurayj stated that Ibn `Abbas commented, "Whoever took some of it (the river's water) in the hollow of his hand, quenched his thirst; as for those who drank freely from it, their thirst was not quenched." Ibn Jarir reported that Al-Bara' bin `Azib said, "We used to say that the Companions of Muhammad who accompanied him on the battle of Badr were more than three hundred and ten, just as many as the soldiers who crossed the river with Talut. Only those who believed crossed the river with him." Al-Bukhari also reported this. This is why Allah said: فَلَمَّا جَاوَزَهُ هُوَ وَالَّذِينَ ءَامَنُواْ مَعَهُ قَالُواْ لاَ طَاقَةَ لَنَا الْيَوْمَ بِجَالُوتَ وَجُنودِهِ(So when he had crossed it (the river), he and those who believed with him, they said: "We have no power this day against Jalut (Goliath) and his hosts.") This Ayah indicates that the Israelites (who remained with Saul) thought that they were few in the face of their enemy who were many then. So, their knowledgeable scholars strengthened their resolve by stating that Allah's promise is true and that triumph comes from Allah Alone, not from the large numbers or the adequacy of the supplies. They said to them: كَم مِّن فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةٍ كَثِيرَةً بِإِذْنِ اللَّهِ وَاللَّهُ مَعَ الصَّـبِرِينَ("How often has a small group overcome a mighty host by Allah's leave" And Allah is with As-Sabirin (the patient).)

And when they were facing Goliath and his hordes they prayed: "O Lord, give us endurance and steady our steps, and help us against the deniers of truth."

And when they confronted Jalut and his armies they invoked, “Our Lord! Pour (bestow abundantly) on us patience (fortitude), and keep our feet steady, and help us against the disbelieving people.”

So, when they went forth against Goliath and his hosts, they said, 'Our Lord, pour out upon us patience, and make firm our feet, and give us aid against the people of the unbelievers!'

And when they came face to face with Goliath and his forces, they prayed: "O our Sustainer! Shower us with patience in adversity, and make firm our steps, and succour us against the people who deny the truth!"

And when they arrayed themselves against Jalut and his hosts, they said: our Lord pour forth on us patience, and set firm our feet, and make us triumph over the infidel people.

And when they advanced to meet Jalut (Goliath) and his forces, they invoked: "Our Lord! Pour forth on us patience and make us victorious over the disbelieving people."

And when they confronted Goliath and his troops, they said, “Our Lord, pour down patience on us, and strengthen our foothold, and support us against the faithless people.”

Accordingly, when they marched forward to fight with Goliath and his hosts, they prayed, "Our Lord, bless us with fortitude, make firm our foothold and give us victory over the unbelieving host."

And when they advanced to meet Jalut (Goliath) and his forces, they invoked: "Our Lord! Pour forth on us patience, and set firm our feet and make us victorious over the disbelieving people."

And when they went into the field against Goliath and his hosts they said: Our Lord! Bestow on us endurance, make our foothold sure, and give us help against the disbelieving folk.

So when they marched out for [encounter with] Goliath and his troops, they said, ‘Our Lord, pour patience upon us, make our feet steady, and assist us against the faithless lot.’

When they appeared to Goliath and his soldiers, they said: 'Lord, pour upon us patience. Make us firm of foot and give us victory against the nation of unbelievers'

And when they went forth to [face] Goliath and his soldiers, they said, "Our Lord, pour upon us patience and plant firmly our feet and give us victory over the disbelieving people."

Advancing towards Goliath and his army, they prayed to God for patience, steadfastness in battle, and for victory over the unbelievers.

And when they went out against Jalut and his forces they said: Our Lord, pour down upon us patience, and make our steps firm and assist us against the unbelieving people.

Walamm<u>a</u> barazoo lij<u>a</u>loota wajunoodihi q<u>a</u>loo rabban<u>a</u> afrigh AAalayn<u>a</u> <u>s</u>abran wathabbit aqd<u>a</u>man<u>a</u> wa<b>o</b>n<u>s</u>urn<u>a</u> AAal<u>a</u> alqawmi alk<u>a</u>fireen<b>a</b>

When they met Goliath and his warriors, they said, "Our Lord, bestow patience upon us, make us stand firm, and help us against those who deny the truth."

When they advanced to meet Goliath and his forces, they prayed: "Our Lord! Pour out constancy on us and make our steps firm: Help us against those that reject faith."

وَلَمَّا بَرَزُوا۟ لِجَالُوتَ وَجُنُودِهِۦ قَالُوا۟ رَبَّنَآ أَفْرِغْ عَلَيْنَا صَبْرًا وَثَبِّتْ أَقْدَامَنَا وَٱنصُرْنَا عَلَى ٱلْقَوْمِ ٱلْكَٰفِرِينَ

When they came out to face Goliath and his army, they prayed to Allah, saying: Our Lord, grant us patience in our hearts, make our feet firm so that we do not flee or lose courage before our enemies, and give us Your assistance and support against the disbelieving people.

When they came out to face Goliath and his army, they prayed to Allah, saying: Our Lord, grant us patience in our hearts, make our feet firm so that we do not flee or lose courage before our enemies, and give us Your assistance and support against the disbelieving people.

<p>When the faithful party, who were few under the command of Talut, faced their enemy, who were many under the command of Jalut, </p><div class="text_uthmani arabic">قَالُواْ رَبَّنَآ أَفْرِغْ عَلَيْنَا صَبْرًا</div><p>(they invoked: "Our Lord! Pour forth on us patience...") meaning, send down patience on us from You. </p><div class="text_uthmani arabic">وَثَبِّتْ أَقْدَامَنَا</div><p>(and set firm our feet) meaning, against the enemy and save us from running away and from feebleness, </p><div class="text_uthmani arabic">وَانصُرْنَا عَلَى الْقَوْمِ الْكَـفِرِينَ</div><p>(and make us victorious over the disbelieving people.) </p><p>Allah said: </p><div class="text_uthmani arabic">فَهَزَمُوهُم بِإِذْنِ اللَّهِ</div><p>(So they routed them by Allah's leave) meaning, they defeated and overwhelmed them by Allah's aid and support. Then, </p><div class="text_uthmani arabic">وَقَتَلَ دَاوُودُ جَالُوتَ</div><p>(and Dawud killed Jalut) </p><p>Israelite accounts claimed that (Prophet) David killed Goliath with a slingshot that he had, which he launched at Goliath causing his death. </p><p>Talut promised that whoever killed Jalut, would marry his daughter and would share his kingship and authority. He kept his promise. Later, the kingship was transferred to Prophet Dawud in addition to being granted Prophethood by Allah. So, Allah said: </p><div class="text_uthmani arabic">وَآتَـهُ اللَّهُ الْمُلْكَ</div><p>(...and Allah gave him (Dawud) the kingdom) that Talut had and, </p><div class="text_uthmani arabic">وَالْحِكْــمَةِ</div><p>(and Al-Hikmah) that comes with the prophethood, meaning, after Shamwil. Allah then said: </p><div class="text_uthmani arabic">وَعَلَّمَهُ مِمَّا يَشَآءُ</div><p>(and taught him of that which He willed.) meaning, what He willed of the knowledge that He bestowed on (Prophet) Dawud. </p><p>Next, Allah said: </p><div class="text_uthmani arabic">وَلَوْلاَ دَفْعُ اللَّهِ النَّاسَ بَعْضَهُم بِبَعْضٍ لَفَسَدَتِ الأَرْضُ</div><p>(And if Allah did not check one set of people by means of another, the earth would indeed be full of mischief.) </p><p>This Ayah indicates that if it were not for the fact that Allah checks one set of people with another, such as when Talut and the bravery of Dawud helped the Children of Israel (against Goliath), then people would have perished. Similarly, Allah said: </p><div class="text_uthmani arabic">وَلَوْلاَ دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَّهُدِّمَتْ صَوَمِعُ وَبِيَعٌ وَصَلَوَتٌ وَمَسَـجِدُ يُذْكَرُ فِيهَا اسمُ اللَّهِ كَثِيراً</div><p>(For had it not been that Allah checks one set of people by means of another, monasteries, churches, synagogues, and Masjids, wherein the Name of Allah is mentioned much, would surely, have been pulled down.) (22:40) </p><p>Allah then said: </p><div class="text_uthmani arabic">وَلَـكِنَّ اللَّهَ ذُو فَضْلٍ عَلَى الْعَـلَمِينَ</div><p>(But Allah is full of bounty to the `Alamin (mankind, Jinn and all that exists)) meaning, by His mercy and favor He fixes some of them by some others. Surely, Allah has the wisdom, the supreme authority and the clear proof against His creation in all of His actions and statements. </p><p>Allah said: </p><div class="text_uthmani arabic">تِلْكَ آيَـتُ اللَّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ وَإِنَّكَ لَمِنَ الْمُرْسَلِينَ </div><p>(These are the verses of Allah, We recite them to you (O Muhammad ) in truth, and surely, you are one of the Messengers (of Allah).) </p><p>This Ayah states, `These Ayat (verses) of Allah that We have narrated for you in truth conform to the exact manner that these stories have occurred and to the truth that still remain in the (Divine) Books that the scholars of the Children of Israel have and know. Allah said: O Muhammad, </p><div class="text_uthmani arabic">وَأَنَّكَ</div><p>(you are) </p><div class="text_uthmani arabic">لَمِنَ الْمُرْسَلِينَ</div><p>(one of the Messengers (of Allah)) emphatically stating the truth of his prophethood </p>

When the faithful party, who were few under the command of Talut, faced their enemy, who were many under the command of Jalut, قَالُواْ رَبَّنَآ أَفْرِغْ عَلَيْنَا صَبْرًا(they invoked: "Our Lord! Pour forth on us patience...") meaning, send down patience on us from You. وَثَبِّتْ أَقْدَامَنَا(and set firm our feet) meaning, against the enemy and save us from running away and from feebleness, وَانصُرْنَا عَلَى الْقَوْمِ الْكَـفِرِينَ(and make us victorious over the disbelieving people.) Allah said: فَهَزَمُوهُم بِإِذْنِ اللَّهِ(So they routed them by Allah's leave) meaning, they defeated and overwhelmed them by Allah's aid and support. Then, وَقَتَلَ دَاوُودُ جَالُوتَ(and Dawud killed Jalut) Israelite accounts claimed that (Prophet) David killed Goliath with a slingshot that he had, which he launched at Goliath causing his death. Talut promised that whoever killed Jalut, would marry his daughter and would share his kingship and authority. He kept his promise. Later, the kingship was transferred to Prophet Dawud in addition to being granted Prophethood by Allah. So, Allah said: وَآتَـهُ اللَّهُ الْمُلْكَ(...and Allah gave him (Dawud) the kingdom) that Talut had and, وَالْحِكْــمَةِ(and Al-Hikmah) that comes with the prophethood, meaning, after Shamwil. Allah then said: وَعَلَّمَهُ مِمَّا يَشَآءُ(and taught him of that which He willed.) meaning, what He willed of the knowledge that He bestowed on (Prophet) Dawud. Next, Allah said: وَلَوْلاَ دَفْعُ اللَّهِ النَّاسَ بَعْضَهُم بِبَعْضٍ لَفَسَدَتِ الأَرْضُ(And if Allah did not check one set of people by means of another, the earth would indeed be full of mischief.) This Ayah indicates that if it were not for the fact that Allah checks one set of people with another, such as when Talut and the bravery of Dawud helped the Children of Israel (against Goliath), then people would have perished. Similarly, Allah said: وَلَوْلاَ دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَّهُدِّمَتْ صَوَمِعُ وَبِيَعٌ وَصَلَوَتٌ وَمَسَـجِدُ يُذْكَرُ فِيهَا اسمُ اللَّهِ كَثِيراً(For had it not been that Allah checks one set of people by means of another, monasteries, churches, synagogues, and Masjids, wherein the Name of Allah is mentioned much, would surely, have been pulled down.) (22:40) Allah then said: وَلَـكِنَّ اللَّهَ ذُو فَضْلٍ عَلَى الْعَـلَمِينَ(But Allah is full of bounty to the `Alamin (mankind, Jinn and all that exists)) meaning, by His mercy and favor He fixes some of them by some others. Surely, Allah has the wisdom, the supreme authority and the clear proof against His creation in all of His actions and statements. Allah said: تِلْكَ آيَـتُ اللَّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ وَإِنَّكَ لَمِنَ الْمُرْسَلِينَ (These are the verses of Allah, We recite them to you (O Muhammad ) in truth, and surely, you are one of the Messengers (of Allah).) This Ayah states, `These Ayat (verses) of Allah that We have narrated for you in truth conform to the exact manner that these stories have occurred and to the truth that still remain in the (Divine) Books that the scholars of the Children of Israel have and know. Allah said: O Muhammad, وَأَنَّكَ(you are) لَمِنَ الْمُرْسَلِينَ(one of the Messengers (of Allah)) emphatically stating the truth of his prophethood

By the will of God they defeated them, and David killed Goliath, and God gave him kingship and wisdom, and taught him whatsoever He pleased. If God did not make men deter one another this earth would indeed be depraved. But gracious is God to the people of the world.

So they routed them by the command of Allah; and Dawud (David) slew Jalut, and Allah gave him the kingdom and wisdom, and taught him all whatever He willed; and if Allah does not ward off some men by others, the earth will be destroyed, but Allah is Most Munificent towards the entire creation.

And they routed them, by the leave of God, and David slew Goliath; and God gave him the kingship, and Wisdom, and He taught him such as He willed. Had God not driven back the people, some by the means of others, the earth had surely corrupted; but God is bounteous unto all beings.

And thereupon, by God's leave, they routed them. And David slew Goliath; and God bestowed upon him dominion, and wisdom, and imparted to him the knowledge of whatever He willed. And if God had not enabled people to defend themselves against one another, corruption would surely overwhelm the earth: but God is limitless in His bounty unto all the worlds.

Then they vanquished them by the leave of Allah, and Da'ud slew Jalut, and Allah vouchsafed him dominion, and Wisdom and taught him of that which He Willed. And, it not for Allah's repelling people, some of them by means of others, the earth surely were corrupted; but Allah is Gracious unto the Worlds.

So they routed them by Allah's Leave and Dawud (David) killed Jalut (Goliath), and Allah gave him [Dawud (David)] the kingdom [after the death of Talut (Saul) and Samuel] and Al-Hikmah (Prophethood), and taught him of that which He willed. And if Allah did not check one set of people by means of another, the earth would indeed be full of mischief. But Allah is full of Bounty to the 'Alamin (mankind, jinns and all that exists).

And they defeated them by God’s leave, and David killed Goliath, and God gave him sovereignty and wisdom, and taught him as He willed. Were it not for God restraining the people, some by means of others, the earth would have gone to ruin. But God is gracious towards mankind.

Consequently, by Allah's grace, they routed the unbelievers, and David killed Goliath; and Allah gave him kingship and wisdom and taught him whatever other things He willed. And if Allah had not been repelling one set of people by means of another, the earth would have been filled with chaos. But Allah is bountiful to the world (and so repels chaos in this way).

So they routed them by Allah's leave and Dawud (David) killed Jalut (Goliath), and Allah gave him (Dawud) the kingdom [after the death of Talut and Samuel] and Al-Hikmah (prophethood), and taught him of that which He willed. And if Allah did not check one set of people by means of another, the earth would indeed be full of mischief. But Allah is full of bounty to the `Alamin (mankind, Jinn and all that exists).

So they routed them by Allah's leave and David slew Goliath; and Allah gave him the kingdom and wisdom, and taught him of that which He willeth. And if Allah had not repelled some men by others the earth would have been corrupted. But Allah is a Lord of Kindness to (His) creatures.

Thus they routed them with Allah’s will, and David killed Goliath, and Allah gave him kingdom and wisdom and taught him whatever He liked. Were it not for Allah’s repelling the people by means of one another, the earth would surely have been corrupted; but Allah is gracious to the world’s people.

By the permission of Allah, they routed them. David slew Goliath, and Allah bestowed on him the kingship and wisdom, and taught him from that He willed. Had Allah not pushed the people, some by the other, the earth would have been corrupted. But Allah is Bountiful to the worlds.

So they defeated them by permission of Allah, and David killed Goliath, and Allah gave him the kingship and prophethood and taught him from that which He willed. And if it were not for Allah checking [some] people by means of others, the earth would have been corrupted, but Allah is full of bounty to the worlds.

They defeated their enemy through God's will. David slew Goliath and God granted David the kingdom and wisdom and also taught him whatever He wanted. Had God not made one group of people repel the other, the earth would have become full of corruption, but God is generous to His creatures.

So they put them to flight by Allah's permission. And Dawood slew Jalut, and Allah gave him kingdom and wisdom, and taught him of what He pleased. And were it not for Allah's repelling some men with others, the earth would certainly be in a state of disorder; but Allah is Gracious to the creatures.

Fahazamoohum bii<u>th</u>ni All<u>a</u>hi waqatala d<u>a</u>woodu j<u>a</u>loota wa<u>a</u>t<u>a</u>hu All<u>a</u>hu almulka wa<b>a</b>l<u>h</u>ikmata waAAallamahu mimm<u>a</u> yash<u>a</u>o walawl<u>a</u> dafAAu All<u>a</u>hi a<b>l</b>nn<u>a</u>sa baAA<u>d</u>ahum bibaAA<u>d</u>in lafasadati alar<u>d</u>u wal<u>a</u>kinna All<u>a</u>ha <u>th</u>oo fa<u>d</u>lin AAal<u>a</u> alAA<u>a</u>lameen<b>a</b>

And so by the command of God they defeated them. David killed Goliath, and God gave him kingship and wisdom, and imparted to him the knowledge of whatever He willed. Had it not been for God's repelling some people by means of others, the earth would have been filled with corruption. But God is bountiful to His creatures.

By Allah's will they routed them; and David slew Goliath; and Allah gave him power and wisdom and taught him whatever (else) He willed. And did not Allah Check one set of people by means of another, the earth would indeed be full of mischief: But Allah is full of bounty to all the worlds.

فَهَزَمُوهُم بِإِذْنِ ٱللَّهِ وَقَتَلَ دَاوُۥدُ جَالُوتَ وَءَاتَىٰهُ ٱللَّهُ ٱلْمُلْكَ وَٱلْحِكْمَةَ وَعَلَّمَهُۥ مِمَّا يَشَآءُ وَلَوْلَا دَفْعُ ٱللَّهِ ٱلنَّاسَ بَعْضَهُم بِبَعْضٍ لَّفَسَدَتِ ٱلْأَرْضُ وَلَٰكِنَّ ٱللَّهَ ذُو فَضْلٍ عَلَى ٱلْعَٰلَمِينَ

They defeated them by God’s will. The prophet of God, David, killed their leader Goliath and God gave him kingship and prophethood and taught him many sciences as He willed, including those that are beneficial for this world and those for the hearafter. If it were not the system of God to drive back the evil of some people by means of others, there would be corruption on earth as the evil ones would gain authority. However, God is Bountiful to all of His creation.

They defeated them by God’s will. The prophet of God, David, killed their leader Goliath and God gave him kingship and prophethood and taught him many sciences as He willed, including those that are beneficial for this world and those for the hearafter. If it were not the system of God to drive back the evil of some people by means of others, there would be corruption on earth as the evil ones would gain authority. However, God is Bountiful to all of His creation.

These are the messages of God. We recite them to you in all truth, as indeed you are one of the apostles.

These are the verses of Allah, which We recite to you (O dear Prophet Mohammed – peace and blessings be upon him) with truth; and undoubtedly you are one of the Noble Messengers.

These are the signs of God We recite to thee in truth, and assuredly thou art of the number of the Envoys.

THESE are God's messages: We convey them unto thee, [O Prophet,] setting forth the truth-for, verily, thou art among those who have been entrusted with a message.

These are the revelations of Allah We rehearse them unto thee with truth, and verily thou art of the sentones.

These are the Verses of Allah, We recite them to you (O Muhammad SAW) in truth, and surely, you are one of the Messengers (of Allah).

These are God’s revelations, which We recite to you in truth. You are one of the messengers.

These are Allah's revelations, which We are conveying to you accurately. And O Muhammad, most surely you are of those who have been sent as Messengers.

These are the verses of Allah, We recite them to you (O Muhammad) in truth, and surely, you are one of the Messengers (of Allah).

These are the portents of Allah which We recite unto thee (Muhammad) with truth, and lo! thou art of the number of (Our) messengers;

These are the signs of Allah, which We recite for you in truth, and you are indeed one of the apostles.

These are the verses of Allah. We recite (them) to you in truth, for you (Prophet Muhammad) are one of the Messengers.

These are the verses of Allah which We recite to you, [O Muhammad], in truth. And indeed, you are from among the messengers.

(Muhammad), these are the revelations which We recite to you for a genuine purpose. Certainly you are one of Our Messengers.

These are the communications of Allah: We recite them to you with truth; and most surely you are (one) of the apostles.

Tilka <u>a</u>y<u>a</u>tu All<u>a</u>hi natlooh<u>a</u> AAalayka bi<b>a</b>l<u>h</u>aqqi wainnaka lamina almursaleen<b>a</b>

These are the revelations of God which We recite to you in all truth, for you are truly one of the messengers.

These are the Signs of Allah: we rehearse them to thee in truth: verily Thou art one of the messengers.

تِلْكَ ءَايَٰتُ ٱللَّهِ نَتْلُوهَا عَلَيْكَ بِٱلْحَقِّ وَإِنَّكَ لَمِنَ ٱلْمُرْسَلِينَ

Those are the clear verses of Allah which are recited to you, O Prophet, and they contain true stories and just laws. You are one of the messengers of the Lord of the Worlds.

Those are the clear verses of Allah which are recited to you, O Prophet, and they contain true stories and just laws. You are one of the messengers of the Lord of the Worlds.

<p>Since the affirmation of the prophethood of the noble Messenger of Allah is also a major objective of the Holy Qur'an, it has been so asserted as and when the occasion warrants. That he is correctly reporting the event (in verses 246-251), while he neither learnt it from someone nor heard it anywhere nor saw it, is a miracle which is a sound proof of his prophethood. Verse 252 here (and verse 253 which follows) demonstrate this proof.</p><p>It is being said here that these verses in which this event has been mentioned 'are the verses of Allah that We recite to you with all veracity' and this proves that you are certainly among the Messengers.'</p>

Since the affirmation of the prophethood of the noble Messenger of Allah is also a major objective of the Holy Qur'an, it has been so asserted as and when the occasion warrants. That he is correctly reporting the event (in verses 246-251), while he neither learnt it from someone nor heard it anywhere nor saw it, is a miracle which is a sound proof of his prophethood. Verse 252 here (and verse 253 which follows) demonstrate this proof.It is being said here that these verses in which this event has been mentioned 'are the verses of Allah that We recite to you with all veracity' and this proves that you are certainly among the Messengers.'

Of all these apostles We have favoured some over the others. God has addressed some of them, and the stations of some have been exalted over the others. And to Jesus, son of Mary, We gave tokens, and reinforced him with divine grace. If God had so willed those who came after them would never have contended when clear signs had come to them. But dissensions arose, some believed, some denied. And if God had willed they would never have fought among themselves. But God does whatsoever He please.

These are the Noble Messengers, to whom We gave excellence over each other; of them are some with whom Allah spoke, and some whom He exalted high above all others; and We gave Eisa (Jesus), the son of Maryam, clear signs and We aided him with the Holy Spirit; and if Allah willed, those after them would not have fought each other after the clear evidences had come to them, but they differed – some remained on faith and some turned disbelievers; and had Allah willed, they would not have fought each other; but Allah may do as He wills.

And those Messengers, some We have preferred above others; some there are to whom God spoke, and some He raised in rank. And We gave Jesus son of Mary the clear signs, and confirmed him with the Holy Spirit. And had God willed, those who came after him would not have fought one against the other after the clear signs had come to them; but they fell into variance, and some of them believed, and some disbelieved; and had God willed they would not have fought one against the other; but God does whatsoever He desires.

Some of these apostles have We endowed more highly than others: among them were such as were spoken to by God [Himself], and some He has raised yet higher.' And We vouchsafed unto Jesus, the son of Mary, all evidence of the truth, and strengthened him with holy inspiration. And if God had so willed, they who succeeded those [apostles] would not have contended with one another after all evidence of the truth had come to them; but [as it was,] they did take to divergent views, and some of them attained to faith, while some of them came to deny the truth. Yet if God had so willed, they would not have contended with one another: but God does whatever He wills.

These apostles: We have preferred some of them above some others: of them are some unto whom Allah spake, and some He raised many degrees. And We vouchsafed unto Isa, son of Maryam, the evidences, and We aided him with the holy spirit; and had Allah so willed those who came after them had not fought among themselves after the evidences had come unto them but they differed; then of them some believed and of them some disbelieved. And had Allah so willed, they had not fought among themselves, but Allah doth whatsoever He intendeth.

Those Messengers! We preferred some to others; to some of them Allah spoke (directly); others He raised to degrees (of honour); and to 'Iesa (Jesus), the son of Maryam (Mary), We gave clear proofs and evidences, and supported him with Ruh-ul-Qudus [Jibrael (Gabriel)]. If Allah had willed, succeeding generations would not have fought against each other, after clear Verses of Allah had come to them, but they differed - some of them believed and others disbelieved. If Allah had willed, they would not have fought against one another, but Allah does what He likes.

These messengers: We gave some advantage over others. To some of them God spoke directly, and some He raised in rank. We gave Jesus son of Mary the clear miracles, and We strengthened him with the Holy Spirit. Had God willed, those who succeeded them would not have fought one another, after the clear signs had come to them; but they disputed; some of them believed, and some of them disbelieved. Had God willed, they would not have fought one another; but God does whatever He desires.

Of these Messengers (whom We sent for the guidance of mankind), We raised some above the others in rank. Among them was one with whom Allah Himself had direct talks. There were others whom He raised high in rank in other ways. Likewise We gave clear signs to Jesus, son of Mary, and supported him with the Holy Spirit. Had Allah so willed the people who had seen clear signs would not have fought against one another after the Prophets. But (it was not Allah's will to prevent people forcibly from differences: so) they disagreed; then some of them accepted the Truth and others rejected it. If Allah had so willed they would have never fought against one another, but Allah does whatever He pleases (to fulfil His designs.

Those Messengers! We preferred some of them to others; to some of them Allah spoke (directly); others He raised to degrees (of honor); and to `Isa, the son of Maryam, We gave clear proofs and evidences, and supported him with Ruh-il-Qudus [Jibril]. If Allah had willed, succeeding generations would not have fought against each other, after clear Verses of Allah had come to them, but they differed ـ some of them believed and others disbelieved. If Allah had willed, they would not have fought against one another, but Allah does what He wills.

Of those messengers, some of whom We have caused to excel others, and of whom there are some unto whom Allah spake, while some of them He exalted (above others) in degree; and We gave Jesus, son of Mary, clear proofs (of Allah's Sovereignty) and We supported him with the holy Spirit. And if Allah had so wiled it, those who followed after them would not have fought one with another after the clear proofs had come unto them. But they differed, some of them believing and some disbelieving. And if Allah had so willed it, they would not have fought one with another; but Allah doeth what He will.

These are the apostles, some of whom We gave an advantage over others: of them are those to whom Allah spoke and some of them He raised in rank, and We gave Jesus, son of Mary, manifest proofs and strengthened him with the Holy Spirit. Had Allah wished, those who succeeded them would not have fought one another after the manifest proofs had come to them. But they differed. So there were among them those who had faith and there were among them those who were faithless, and had Allah wished, they would not have fought one another; but Allah does whatever He desires.

Of these Messengers, We have preferred some above others. To some Allah spoke; and some He raised in rank. We gave (Prophet) Jesus, the son of Mary, clear signs and strengthened him with the Spirit of Purity (Gabriel). Had Allah willed, those who succeeded them would not have fought against one another after the clear verses came to them. But they differed among themselves; some believed, and others disbelieved. Yet had Allah willed, they would not have fought against one another. Allah does whatever He will.

Those messengers - some of them We caused to exceed others. Among them were those to whom Allah spoke, and He raised some of them in degree. And We gave Jesus, the Son of Mary, clear proofs, and We supported him with the Pure Spirit. If Allah had willed, those [generations] succeeding them would not have fought each other after the clear proofs had come to them. But they differed, and some of them believed and some of them disbelieved. And if Allah had willed, they would not have fought each other, but Allah does what He intends.

We gave some of Our Messengers preference over others. To some of them God spoke and He raised the rank of some others. We gave authoritative proofs to Jesus, son of Mary, and supported him by the Holy Spirit. Had God wanted, the generations who lived after those Messengers would not have fought each other after the authority had come to them. But they differed among themselves, some of them believed in the authority and others denied it. They would not have fought each other had God wanted, but God does as He wills.

We have made some of these apostles to excel the others among them are they to whom Allah spoke, and some of them He exalted by (many degrees of) rank; and We gave clear miracles to Isa son of Marium, and strengthened him with the holy spirit. And if Allah had pleased, those after them would not have fought one with another after clear arguments had come to them, but they disagreed; so there were some of them who believed and others who denied; and if Allah had pleased they would not have fought one with another, but Allah brings about what He intends.

Tilka a<b>l</b>rrusulu fa<u>dd</u>aln<u>a</u> baAA<u>d</u>ahum AAal<u>a</u> baAA<u>d</u>in minhum man kallama All<u>a</u>hu warafaAAa baAA<u>d</u>ahum daraj<u>a</u>tin wa<u>a</u>tayn<u>a</u> AAees<u>a</u> ibna maryama albayyin<u>a</u>ti waayyadn<u>a</u>hu biroo<u>h</u>i alqudusi walaw sh<u>a</u>a All<u>a</u>hu m<u>a</u> iqtatala alla<u>th</u>eena min baAAdihim min baAAdi m<u>a</u> j<u>a</u>athumu albayyin<u>a</u>tu wal<u>a</u>kini ikhtalafoo faminhum man <u>a</u>mana waminhum man kafara walaw sh<u>a</u>a All<u>a</u>hu m<u>a</u> iqtataloo wal<u>a</u>kinna All<u>a</u>ha yafAAalu m<u>a</u> yureed<b>u</b>

Of these messengers, We have given something additional among them. There are some to whom God spoke directly and others He exalted in rank. We gave Jesus, son of Mary clear signs, and strengthened him with the holy spirit. Had God pleased, those who succeeded them would not have fought against one another after the clear signs had come to them. But they disagreed among themselves; some believed, while others did not. Yet had God willed, they would not have fought against one another; but God does whatever He wills.

Those messengers We endowed with gifts, some above others: To one of them Allah spoke; others He raised to degrees (of honour); to Jesus the son of Mary We gave clear (Signs), and strengthened him with the holy spirit. If Allah had so willed, succeeding generations would not have fought among each other, after clear (Signs) had come to them, but they (chose) to wrangle, some believing and others rejecting. If Allah had so willed, they would not have fought each other; but Allah Fulfilleth His plan.

تِلْكَ ٱلرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ مِّنْهُم مَّن كَلَّمَ ٱللَّهُ وَرَفَعَ بَعْضَهُمْ دَرَجَٰتٍ وَءَاتَيْنَا عِيسَى ٱبْنَ مَرْيَمَ ٱلْبَيِّنَٰتِ وَأَيَّدْنَٰهُ بِرُوحِ ٱلْقُدُسِ وَلَوْ شَآءَ ٱللَّهُ مَا ٱقْتَتَلَ ٱلَّذِينَ مِنۢ بَعْدِهِم مِّنۢ بَعْدِ مَا جَآءَتْهُمُ ٱلْبَيِّنَٰتُ وَلَٰكِنِ ٱخْتَلَفُوا۟ فَمِنْهُم مَّنْ ءَامَنَ وَمِنْهُم مَّن كَفَرَ وَلَوْ شَآءَ ٱللَّهُ مَا ٱقْتَتَلُوا۟ وَلَٰكِنَّ ٱللَّهَ يَفْعَلُ مَا يُرِيدُ

Allah favoured some of those messengers mentioned to you over others with respect to their revelation, followers and ranks. Some of them Allah spoke to, such as Moses, and others He granted a high rank, such as Muhammad (peace be upon him) – who was sent to the entire humankind as the last of the prophets and whose nation was preferred over all other communities. Allah gave Jesus, son of Mary, clear miracles confirming his prophethood, such as bringing the dead to life and curing the leper and the blind; and supported him with the angel Gabriel to give him strength in fulfilling Allah’s instruction. If Allah had willed, those that came after the messengers would not have fought amongst themselves after having received clear signs; but they disagreed and were divided. Some of them had faith in Allah, whilst others did not. If Allah had willed, they would not have fought with each other; but Allah does as He wills: He guides whomever He wills to faith through His mercy and grace, and He does not guide whomever He wishes by His justice and wisdom.

Allah favoured some of those messengers mentioned to you over others with respect to their revelation, followers and ranks. Some of them Allah spoke to, such as Moses, and others He granted a high rank, such as Muhammad (peace be upon him) – who was sent to the entire humankind as the last of the prophets and whose nation was preferred over all other communities. Allah gave Jesus, son of Mary, clear miracles confirming his prophethood, such as bringing the dead to life and curing the leper and the blind; and supported him with the angel Gabriel to give him strength in fulfilling Allah’s instruction. If Allah had willed, those that came after the messengers would not have fought amongst themselves after having received clear signs; but they disagreed and were divided. Some of them had faith in Allah, whilst others did not. If Allah had willed, they would not have fought with each other; but Allah does as He wills: He guides whomever He wills to faith through His mercy and grace, and He does not guide whomever He wishes by His justice and wisdom.

<p>Commentary</p><p>1. In Verse 253, beginning with تِلْكَ الرُّ‌سُلُ ('those are the Messenger’), the purpose is to give solace and comfort to the noble Prophet ﷺ since the deniers refused to recognize his prophethood, inspite of the fact that it was conclusively proved, as has been stated in the verse 252: وَإِنَّكَ لَمِنَ الْمُرْ‌سَلِي (And certainly you are among the Messengers.) as well. This situation caused him pain. Therefore, Allah Almighty made him aware of the coming of other prophets too, in varying degrees of station, but universal belief was not witnessed in any of their communities -- some supported while some others opposed. However, this too has its wise considerations which may not necessarily be visible to everyone, but this much is important that one should generally believe that there is definitely a certain wisdom behind this.</p><p>2. Since the words تِلْكَ الرُّ‌سُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ (Those are the Messengers some of whom We have given excellence over others) in this verse clearly indicate that some prophets are given higher status than others, we have a difficulty on our hands when we compare this with a hadith, where the Holy Prophet ﷺ has said:</p><p>لا تفضلوا بین انبیاء اللہ</p><p>Do not seek preference among prophets.</p><p>لا تخیرونی علی موسٰی</p><p>Do not give me precedence over Musa.</p><p>لا اقول ان احدا افضل من یونس بن متی</p><p>I cannot say if anyone is better than Yunus ibn Matta.</p><p>These ahadith so obviously forbid the giving of preference to some prophets over some other prophets.</p><p>The reply is: These ahadith mean to tell us not to give preference to some prophets over some others, without any proof, out of our own opinion. This is because a prophet's having higher status means that he has a high station in the sight of Allah. Obviously, this knowledge cannot be acquired through conjectures and surmises but should such a proof come from the Qur'an and Sunnah, establishing the precedence of some prophets over some others, then it will be necessary to believe in it.</p><p>Now, as to his saying: لا اقول ان احدا افضل من یونس بن متی (I cannot say if</p><p>anyone is better than Yunus ibn Matta) and لا تخیرونی علی موسٰی (Do not give me precedence over Musa), this is related to the time when he was not given the knowledge that he has precedence over all other prophets. This was disclosed to him later on through revelation and he did tell the noble Companions about it. (Mazhari)</p><p>3. As regards the statement' مِّنْهُم مَّن كَلَّمَ اللَّـهُ (Among them there is he whom Allah spoke to), it may be noted that the conversation with Musa (علیہ السلام) may be without an angel as intermediary, but it certainly was not without hijab (obstruction of view). So, there remains no conflict of meaning with what has been stated in the verse: وَمَا كَانَ لِبَشَرٍ‌ أَن يُكَلِّمَهُ اللَّـهُ (It belongs not to any mortal that God should speak to him) (42:51), in which conversation without hijab has been negated. However, post-death conversation without hijab is possible, so this verse from Sarah al-Shura relates to the life in this world.</p>

Commentary1. In Verse 253, beginning with تِلْكَ الرُّ‌سُلُ ('those are the Messenger’), the purpose is to give solace and comfort to the noble Prophet ﷺ since the deniers refused to recognize his prophethood, inspite of the fact that it was conclusively proved, as has been stated in the verse 252: وَإِنَّكَ لَمِنَ الْمُرْ‌سَلِي (And certainly you are among the Messengers.) as well. This situation caused him pain. Therefore, Allah Almighty made him aware of the coming of other prophets too, in varying degrees of station, but universal belief was not witnessed in any of their communities -- some supported while some others opposed. However, this too has its wise considerations which may not necessarily be visible to everyone, but this much is important that one should generally believe that there is definitely a certain wisdom behind this.2. Since the words تِلْكَ الرُّ‌سُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ (Those are the Messengers some of whom We have given excellence over others) in this verse clearly indicate that some prophets are given higher status than others, we have a difficulty on our hands when we compare this with a hadith, where the Holy Prophet ﷺ has said:لا تفضلوا بین انبیاء اللہDo not seek preference among prophets.لا تخیرونی علی موسٰیDo not give me precedence over Musa.لا اقول ان احدا افضل من یونس بن متیI cannot say if anyone is better than Yunus ibn Matta.These ahadith so obviously forbid the giving of preference to some prophets over some other prophets.The reply is: These ahadith mean to tell us not to give preference to some prophets over some others, without any proof, out of our own opinion. This is because a prophet's having higher status means that he has a high station in the sight of Allah. Obviously, this knowledge cannot be acquired through conjectures and surmises but should such a proof come from the Qur'an and Sunnah, establishing the precedence of some prophets over some others, then it will be necessary to believe in it.Now, as to his saying: لا اقول ان احدا افضل من یونس بن متی (I cannot say ifanyone is better than Yunus ibn Matta) and لا تخیرونی علی موسٰی (Do not give me precedence over Musa), this is related to the time when he was not given the knowledge that he has precedence over all other prophets. This was disclosed to him later on through revelation and he did tell the noble Companions about it. (Mazhari)3. As regards the statement' مِّنْهُم مَّن كَلَّمَ اللَّـهُ (Among them there is he whom Allah spoke to), it may be noted that the conversation with Musa (علیہ السلام) may be without an angel as intermediary, but it certainly was not without hijab (obstruction of view). So, there remains no conflict of meaning with what has been stated in the verse: وَمَا كَانَ لِبَشَرٍ‌ أَن يُكَلِّمَهُ اللَّـهُ (It belongs not to any mortal that God should speak to him) (42:51), in which conversation without hijab has been negated. However, post-death conversation without hijab is possible, so this verse from Sarah al-Shura relates to the life in this world.

<h2 class="title">Allah Honored Some Prophets Above Others</h2><p>Allah states that He has honored some Prophets to others. For instance, Allah said, </p><div class="text_uthmani arabic">وَلَقَدْ فَضَّلْنَا بَعْضَ النَّبِيِّينَ عَلَى بَعْضٍ وَءَاتَيْنَا دَاوُودَ زَبُورًا</div><p>(And indeed, We have preferred some of the Prophets above others, and to Dawud We gave the Zabur (Psalms)) 17:55. </p><p>In the Ayah above, Allah said, </p><div class="text_uthmani arabic">تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ مِّنْهُمْ مَّن كَلَّمَ اللَّهُ</div><p>(Those Messengers! We preferred some of them to others; to some of them Allah spoke (directly)) meaning, Musa and Muhammad , and also Adam according to a Hadith recorded in Sahih Ibn Hibban from Abu Dharr. </p><div class="text_uthmani arabic">وَرَفَعَ بَعْضَهُمْ دَرَجَـتٍ</div><p>(Others He raised to degrees (of honor)) as is evident in the Hadith about the Isra' journey, when the Messenger of Allah saw the Prophets in the various heavens according to their rank with Allah. </p><p>If somebody asks about the collective meaning of this Ayah and the Hadith that the Two Sahihs collected from Abu Hurayrah which states, "Once, a Muslim man and a Jew had an argument and the Jew said, `No, by Him Who gave Musa superiority over all human beings!' Hearing him, the Muslim man raised his hand and slapped the Jew on his face and said, `Over Muhammad too, O evil one!' The Jew went to the Prophet and complained to him and the Prophet said, </p><div class="text_uthmani arabic">«لَا تُفَضِّلُونِي عَلَى الْأَنْبِيَاءِ، فَإِنَّ النَّاسَ يَصْعَقُونَ يَوْمَ الْقِيَامَةِ فَأَكُونُ أَوَّلَ مَنْ يُفِيقُ، فَأَجِدُ مُوسَى بَاطِشًا بِقَائِمَةِ الْعَرْشِ، فَلَا أَدْرِي أَفَاقَ قَبْلِي أَمْ جُوزِيَ بِصَعْقَةِ الطُّورِ؟ فَلَا تُفَضِّلُونِي عَلَى الْأَنْبِيَاء»</div><p>(Don't give me superiority above the Prophets, for the people will become unconscious on the Day of Resurrection, and I will be the first to be resurrected to see Musa holding on to the pillar of Allah's Throne. I will not know whether the unconsciousness Musa suffered on the Day of the Trumpet sufficed for him, or if he got up before me. So, do not give me superiority above the Prophets.) In another narration, the Prophet said, (Do not give superiority to some Prophets above others.) </p><p>The answer to this question is that this Hadith prohibits preferring some Prophets above others in cases of dispute and argument, such as the incident mentioned in the Hadith. The Hadith indicates that it is not up to creation to decide which Prophet is better, for this is Allah's decision. The creation is only required to submit to, obey and believe in Allah's decision. </p><p>Allah's statement, </p><div class="text_uthmani arabic">وَءَاتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَـتِ</div><p>(And We gave `Isa, the son of Maryam, clear signs) refers to the proofs and unequivocal evidences that testify to the truth that `Isa delivered to the Children of Israel, thus testifying that he was Allah's servant and His Messenger to them. </p><div class="text_uthmani arabic">وَأَيَّدْنَـهُ بِرُوحِ الْقُدُسِ</div><p>(And supported him with Ruh-il-Qudus) meaning Allah aided `Isa with Jibil, peace be upon him. Allah then said, </p><div class="text_uthmani arabic">وَلَوْ شَآءَ اللَّهُ مَا اقْتَتَلَ الَّذِينَ مِن بَعْدِهِم مِّن بَعْدِ مَا جَآءَتْهُمُ الْبَيِّنَـتُ وَلَـكِنِ اخْتَلَفُواْ فَمِنْهُمْ مَّنْ ءَامَنَ وَمِنْهُم مَّن كَفَرَ وَلَوْ شَآءَ اللَّهُ مَا اقْتَتَلُواْ</div><p>(If Allah had willed, succeeding generations would not have fought against each other, after clear Verses of Allah had come to them, but they differed ـ some of them believed and others disbelieved. If Allah had willed, they would not have fought against one another.) meaning all this happened by Allah's decree, and this is why He said next, </p><div class="text_uthmani arabic">وَلَـكِنَّ اللَّهَ يَفْعَلُ مَا يُرِيدُ</div><p>(But Allah does what He wills.) </p>

Allah Honored Some Prophets Above OthersAllah states that He has honored some Prophets to others. For instance, Allah said, وَلَقَدْ فَضَّلْنَا بَعْضَ النَّبِيِّينَ عَلَى بَعْضٍ وَءَاتَيْنَا دَاوُودَ زَبُورًا(And indeed, We have preferred some of the Prophets above others, and to Dawud We gave the Zabur (Psalms)) 17:55. In the Ayah above, Allah said, تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ مِّنْهُمْ مَّن كَلَّمَ اللَّهُ(Those Messengers! We preferred some of them to others; to some of them Allah spoke (directly)) meaning, Musa and Muhammad , and also Adam according to a Hadith recorded in Sahih Ibn Hibban from Abu Dharr. وَرَفَعَ بَعْضَهُمْ دَرَجَـتٍ(Others He raised to degrees (of honor)) as is evident in the Hadith about the Isra' journey, when the Messenger of Allah saw the Prophets in the various heavens according to their rank with Allah. If somebody asks about the collective meaning of this Ayah and the Hadith that the Two Sahihs collected from Abu Hurayrah which states, "Once, a Muslim man and a Jew had an argument and the Jew said, `No, by Him Who gave Musa superiority over all human beings!' Hearing him, the Muslim man raised his hand and slapped the Jew on his face and said, `Over Muhammad too, O evil one!' The Jew went to the Prophet and complained to him and the Prophet said, «لَا تُفَضِّلُونِي عَلَى الْأَنْبِيَاءِ، فَإِنَّ النَّاسَ يَصْعَقُونَ يَوْمَ الْقِيَامَةِ فَأَكُونُ أَوَّلَ مَنْ يُفِيقُ، فَأَجِدُ مُوسَى بَاطِشًا بِقَائِمَةِ الْعَرْشِ، فَلَا أَدْرِي أَفَاقَ قَبْلِي أَمْ جُوزِيَ بِصَعْقَةِ الطُّورِ؟ فَلَا تُفَضِّلُونِي عَلَى الْأَنْبِيَاء»(Don't give me superiority above the Prophets, for the people will become unconscious on the Day of Resurrection, and I will be the first to be resurrected to see Musa holding on to the pillar of Allah's Throne. I will not know whether the unconsciousness Musa suffered on the Day of the Trumpet sufficed for him, or if he got up before me. So, do not give me superiority above the Prophets.) In another narration, the Prophet said, (Do not give superiority to some Prophets above others.) The answer to this question is that this Hadith prohibits preferring some Prophets above others in cases of dispute and argument, such as the incident mentioned in the Hadith. The Hadith indicates that it is not up to creation to decide which Prophet is better, for this is Allah's decision. The creation is only required to submit to, obey and believe in Allah's decision. Allah's statement, وَءَاتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَـتِ(And We gave `Isa, the son of Maryam, clear signs) refers to the proofs and unequivocal evidences that testify to the truth that `Isa delivered to the Children of Israel, thus testifying that he was Allah's servant and His Messenger to them. وَأَيَّدْنَـهُ بِرُوحِ الْقُدُسِ(And supported him with Ruh-il-Qudus) meaning Allah aided `Isa with Jibil, peace be upon him. Allah then said, وَلَوْ شَآءَ اللَّهُ مَا اقْتَتَلَ الَّذِينَ مِن بَعْدِهِم مِّن بَعْدِ مَا جَآءَتْهُمُ الْبَيِّنَـتُ وَلَـكِنِ اخْتَلَفُواْ فَمِنْهُمْ مَّنْ ءَامَنَ وَمِنْهُم مَّن كَفَرَ وَلَوْ شَآءَ اللَّهُ مَا اقْتَتَلُواْ(If Allah had willed, succeeding generations would not have fought against each other, after clear Verses of Allah had come to them, but they differed ـ some of them believed and others disbelieved. If Allah had willed, they would not have fought against one another.) meaning all this happened by Allah's decree, and this is why He said next, وَلَـكِنَّ اللَّهَ يَفْعَلُ مَا يُرِيدُ(But Allah does what He wills.)

O believers, expend of what We have given you before the day arrives on which there will be no barter, and no friendship or intercession matter, and those who are disbelievers will be sinners.

O People who Believe! Spend in Allah's cause, from what We have provided you, before the advent of a day in which there is no trade, and for the disbelievers neither any friendship nor intercession; and the disbelievers themselves are the unjust.

O believers, expend of that wherewith We have provided you, before there comes a day wherein shall be neither traffick, nor friendship, nor intercession; and the unbelievers -- they are the evildoers.

O YOU who have attained to faith! Spend [in Our way] out of what We have granted you as sustenance ere there come a Day when there will be no bargaining, and no friendship, and no intercession. And they who deny the truth -it is they who are evildoers!

O O Ye who believe: expend of that which We have provided you ere the Day cometh wherein there will be neither bargain nor friendship nor intercession. And the infidels - they are the wrong-doers.

O you who believe! Spend of that with which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the Zalimun (wrong-doers, etc.).

O you who believe! Spend from what We have given you, before a Day comes in which there is neither trading, nor friendship, nor intercession. The disbelievers are the wrongdoers.

O Believers, spend of the wealth We have bestowed upon you (in Our way) before the Day comes when there shall be no buying and no selling: when neither friendship nor intercession will be of any avail. Those, who adopt the way of disbelief are indeed the wrongdoers. '

O you who believe! Spend of that with which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the wrongdoers.

O ye who believe! spend of that wherewith We have provided you ere a day come when there will be no trafficking, nor friendship, nor intercession. The disbelievers, they are the wrong-doers.

O you who have faith! Spend out of what We have provided you before there comes a day on which there will be no bargaining, neither friendship, nor intercession. And the faithless—they are the wrongdoers.

Believers, spend of what We have given you before that Day arrives when there shall be neither trade, nor friendship, nor intercession. It is the unbelievers who are the harmdoers.

O you who have believed, spend from that which We have provided for you before there comes a Day in which there is no exchange and no friendship and no intercession. And the disbelievers - they are the wrongdoers.

Believers, out of what We have given you, spend for the cause of God before the coming of the day when there will be no trading, no friendship, and no intercession. Those who deny the Truth are unjust.

O you who believe! spend out of what We have given you before the day comes in which there is no bargaining, neither any friendship nor intercession, and the unbelievers-- they are the unjust.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo anfiqoo mimm<u>a</u> razaqn<u>a</u>kum min qabli an yatiya yawmun l<u>a</u> bayAAun feehi wal<u>a</u> khullatun wal<u>a</u> shaf<u>a</u>AAatun wa<b>a</b>lk<u>a</u>firoona humu a<b>l</b><i><u>thth</u></i><u>a</u>limoon<b>a</b>

Believers, spend out of what We have given you, before the Day comes when there will be neither trading, friendship nor intercession. Truly, it is those who deny the truth who are the wrongdoers.

O ye who believe! Spend out of (the bounties) We have provided for you, before the Day comes when no bargaining (Will avail), nor friendship nor intercession. Those who reject Faith they are the wrong-doers.

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَنفِقُوا۟ مِمَّا رَزَقْنَٰكُم مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لَّا بَيْعٌ فِيهِ وَلَا خُلَّةٌ وَلَا شَفَٰعَةٌ وَٱلْكَٰفِرُونَ هُمُ ٱلظَّٰلِمُونَ

O you who have faith in Allah and follow His Messenger, spend from the different types of permissible wealth that Allah has provided for you before the Day of Resurrection comes. On that day, there will be no sale so that a person may buy something of use to him, nor friendship that will be of benefit at a time of difficulty, and no intermediary that will protect him from any harm or bring any benefit unless Allah allows. The disbelievers are in the wrong due to their denial of Allah.

O you who have faith in Allah and follow His Messenger, spend from the different types of permissible wealth that Allah has provided for you before the Day of Resurrection comes. On that day, there will be no sale so that a person may buy something of use to him, nor friendship that will be of benefit at a time of difficulty, and no intermediary that will protect him from any harm or bring any benefit unless Allah allows. The disbelievers are in the wrong due to their denial of Allah.

<p>Commentary</p><p>Many injunctions relating to acts of worship and dealings with human beings have been taken up in this Surah, especially all those a person dislikes to obey finding them burdensome. Then, the most difficult act is to 'spend' one's life and possessions; and when you look at Divine injunctions relating to most situations they either relate to a man's life or his possessions. And when a man falls into the trap of sin, it is either caused by his love of life or expediency of possessions in most cases. As such, the love for these two is the root of sins, and the defence against and the deliverance from it is the object of all acts of obedience. It is for this reason that, following the injunctions relating to worship and social transactions, the subject of 'fighting' and 'spending' in the way of Allah were taken up. The first appeared in وَقَاتِلُوا فِي سَبِيلِ اللَّـهِ (And fight in the way of Allah) (244) and the second in مَّن ذَا الَّذِي يُقْرِ‌ضُ اللَّـهَ (Who is the one who would give Allah a good loan?) (245) After that, the former was emphasized by the story of Talut طالوت ، and now, emphasis is being laid on the later by أَنفِقُوا مِمَّا رَ‌زَقْنَاكُم (Spend from what We have given to you) (254). Since a large number of affairs relating to the worship of Allah and dealings with human beings depend on spending out of what Allah has given, this subject has been dealt with in a greater detail. Therefore, the sections that follow have, in most of them, a discussion of the second aspect, which is, the 'spending' out of one's possessions. To sum up, it means: The time to act is still there. In the Hereafter, deeds are not on sale. They cannot be borrowed from a friend either. Once caught by the punishment, one cannot be released on someone's intercession, unless Allah Himself forgives.</p>

CommentaryMany injunctions relating to acts of worship and dealings with human beings have been taken up in this Surah, especially all those a person dislikes to obey finding them burdensome. Then, the most difficult act is to 'spend' one's life and possessions; and when you look at Divine injunctions relating to most situations they either relate to a man's life or his possessions. And when a man falls into the trap of sin, it is either caused by his love of life or expediency of possessions in most cases. As such, the love for these two is the root of sins, and the defence against and the deliverance from it is the object of all acts of obedience. It is for this reason that, following the injunctions relating to worship and social transactions, the subject of 'fighting' and 'spending' in the way of Allah were taken up. The first appeared in وَقَاتِلُوا فِي سَبِيلِ اللَّـهِ (And fight in the way of Allah) (244) and the second in مَّن ذَا الَّذِي يُقْرِ‌ضُ اللَّـهَ (Who is the one who would give Allah a good loan?) (245) After that, the former was emphasized by the story of Talut طالوت ، and now, emphasis is being laid on the later by أَنفِقُوا مِمَّا رَ‌زَقْنَاكُم (Spend from what We have given to you) (254). Since a large number of affairs relating to the worship of Allah and dealings with human beings depend on spending out of what Allah has given, this subject has been dealt with in a greater detail. Therefore, the sections that follow have, in most of them, a discussion of the second aspect, which is, the 'spending' out of one's possessions. To sum up, it means: The time to act is still there. In the Hereafter, deeds are not on sale. They cannot be borrowed from a friend either. Once caught by the punishment, one cannot be released on someone's intercession, unless Allah Himself forgives.

<p>Allah commands His servants to spend for His sake, in the path of righteousness, from what He has granted them, so that they acquire and keep the reward of this righteous deed with their Lord and King. Let them rush to perform this deed in this life, </p><div class="text_uthmani arabic">مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ</div><p>(before a Day comes) meaning, the Day of Resurrection, </p><div class="text_uthmani arabic">لاَّ بَيْعٌ فِيهِ وَلاَ خُلَّةٌ وَلاَ شَفَـعَةٌ</div><p>(when there will be no bargaining, nor friendship, nor intercession.) </p><p>This Ayah indicates that on that Day, no one will be able to bargain on behalf of himself or ransom himself with any amount, even if it was the earth's fill of gold; nor will his friendship or relation to anyone benefit him. Similarly, Allah said, </p><div class="text_uthmani arabic">فَإِذَا نُفِخَ فِى الصُّورِ فَلاَ أَنسَـبَ بَيْنَهُمْ يَوْمَئِذٍ وَلاَ يَتَسَآءَلُونَ </div><p>(Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another) 23:101. </p><div class="text_uthmani arabic">وَلاَ شَفَـعَةٌ</div><p>(Nor intercession) meaning, they will not benefit by the intercession of anyone. </p><p>Allah's statement, </p><div class="text_uthmani arabic">وَالْكَـفِرُونَ هُمُ الظَّـلِمُونَ</div><p>(and it is the disbelievers who are the wrongdoers) indicates that no injustice is worse than meeting Allah on that Day while a disbeliever. Ibn Abi Hatim recorded that `Ata' bin Dinar said, "All thanks are due to Allah Who said, </p><div class="text_uthmani arabic">وَالْكَـفِرُونَ هُمُ الظَّـلِمُونَ</div><p>(and it is the disbelievers who are the wrongdoers) but did not say, `And it is the wrongdoers who are the disbelievers."' </p>

Allah commands His servants to spend for His sake, in the path of righteousness, from what He has granted them, so that they acquire and keep the reward of this righteous deed with their Lord and King. Let them rush to perform this deed in this life, مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ(before a Day comes) meaning, the Day of Resurrection, لاَّ بَيْعٌ فِيهِ وَلاَ خُلَّةٌ وَلاَ شَفَـعَةٌ(when there will be no bargaining, nor friendship, nor intercession.) This Ayah indicates that on that Day, no one will be able to bargain on behalf of himself or ransom himself with any amount, even if it was the earth's fill of gold; nor will his friendship or relation to anyone benefit him. Similarly, Allah said, فَإِذَا نُفِخَ فِى الصُّورِ فَلاَ أَنسَـبَ بَيْنَهُمْ يَوْمَئِذٍ وَلاَ يَتَسَآءَلُونَ (Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another) 23:101. وَلاَ شَفَـعَةٌ(Nor intercession) meaning, they will not benefit by the intercession of anyone. Allah's statement, وَالْكَـفِرُونَ هُمُ الظَّـلِمُونَ(and it is the disbelievers who are the wrongdoers) indicates that no injustice is worse than meeting Allah on that Day while a disbeliever. Ibn Abi Hatim recorded that `Ata' bin Dinar said, "All thanks are due to Allah Who said, وَالْكَـفِرُونَ هُمُ الظَّـلِمُونَ(and it is the disbelievers who are the wrongdoers) but did not say, `And it is the wrongdoers who are the disbelievers."'

God: There is no god but He, the living, eternal, self-subsisting, ever sustaining. Neither does somnolence affect Him nor sleep. To Him belongs all that is in the heavens and the earth: and who can intercede with Him except by His leave? Known to Him is all that is present before men and what is hidden (in time past and time future), and not even a little of His knowledge can they grasp except what He will. His seat extends over heavens and the earth, and He tires not protecting them: He alone is all high and supreme.

Allah – there is no God except Him; He is Alive (eternally, on His own) and the Upholder (keeps others established); He never feels drowsy nor does He sleep; to Him only belongs all whatever is in the heavens and all whatever is in the earth; who is he that can intercede* with Him except by His command? He knows what is in front of them and what is behind them; and they do not achieve anything of His knowledge except what He wills; His Throne (of Sovereignty) encompasses the heavens and the earth; and it is not difficult for Him to guard them; and He is the Supreme, the Greatest. (This Verse is popularly known as Ayat Al-Kursi. It has a special status and reciting it carries great reward. *Prophet Mohammed – peace and blessings be upon him – will be the first one to be granted the permission to intercede, others will follow.)

God there is no god but He, the Living, the Everlasting. Slumber seizes Him not, neither sleep; to Him belongs all that is in the heavens and the earth. Who is there that shall intercede with Him save by His leave? He knows what lies before them and what is after them, and they comprehend not anything of His knowledge save such as He wills. His Throne comprises the heavens and earth; the preserving of them oppresses Him not; He is the All-high, the All-glorious.

GOD - there is no deity save Him, the Ever-Living, the Self-Subsistent Fount of All Being. Neither slumber overtakes Him, nor sleep. His is all that is in the heavens and all that is on earth. Who is there that could intercede with Him, unless it be by His leave? He knows all that lies open before men and all that is hidden from them, whereas they cannot attain to aught of His knowledge save that which He wills [them to attain]. His eternal power overspreads the heavens and the earth, and their upholding wearies Him not. And he alone is truly exalted, tremendous.

Allah! There is no God but he, the Living, the Sustainer Slumber taketh hold of Him not, nor sleep. His is whatsoever is in the heavens and whatsoever is on the earth. Who is he that shall intercede With Him except with His leave! He knoweth that which was before them and that which shall he after them, and they encompass not aught of His knowledge save that which He willeth. His throne comprehendeth the heavens and the earth, and the guarding of the twain wearieth Him not. And He is the High, the Supreme.

Allah! La ilaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists. Neither slumber, nor sleep overtake Him. To Him belongs whatever is in the heavens and whatever is on earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursi extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great. [This Verse 2:255 is called Ayat-ul-Kursi.]

God! There is no god except He, the Living, the Everlasting. Neither slumber overtakes Him, nor sleep. To Him belongs everything in the heavens and everything on earth. Who is he that can intercede with Him except with His permission? He knows what is before them, and what is behind them; and they cannot grasp any of His knowledge, except as He wills. His Throne extends over the heavens and the earth, and their preservation does not burden Him. He is the Most High, the Great.

Allah: the Everlasting, the Sustainer of the whole Universe; there is no god but He. He does neither slumber nor sleep. Whatsoever is in the heavens and in the earth is His. Who is there that can intercede with Him except by His own permission.? He knows what is before the people and also what is hidden from them. And they cannot comprehend anything of His knowledge save whatever He Himself pleases to reveal. His Kingdom spreads over the heavens and the earth and the guarding of these does not weary Him. He alone is the Supreme and the Exalted.

Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists. Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His permission He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursi extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great.

Allah! There is no deity save Him, the Alive, the Eternal. Neither slumber nor sleep overtaketh Him. Unto Him belongeth whatsoever is in the heavens and whatsoever is in the earth. Who is he that intercedeth with Him save by His leave? He knoweth that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save what He will. His throne includeth the heavens and the earth, and He is never weary of preserving them. He is the Sublime, the Tremendous.

Allah—there is no god except Him—is the Living One, the All-sustainer. Neither drowsiness befalls Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that may intercede with Him except with His permission? He knows what is before them and what is behind them, and they do not comprehend anything of His knowledge except what He wishes. His seat embraces the heavens and the earth and He is not wearied by their preservation, and He is the All-exalted, the All-supreme.

Allah, there is no god except He, the Living, the Everlasting. Neither dozing, nor sleep overtakes Him. To Him belongs all that is in the heavens and the earth. Who is he that shall intercede with Him except by His permission! He knows what will be before their hands and what was behind them, and they do not comprehend anything of His Knowledge except what He willed. His Seat embraces the heavens and the earth, and the preserving of them does not weary Him. He is the High, the Great.

Allah - there is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursi extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great.

God exists. There is no God but He, the Everlasting and the Guardian of life. Drowsiness or sleep do not seize him. To Him belongs all that is in the heavens and the earth. No one can intercede with Him for others except by His permission. He knows about people's present and past. No one can grasp anything from His knowledge besides what He has permitted them to grasp. The heavens and the earth are under His dominion. He does not experience fatigue in preserving them both. He is the Highest and the Greatest.

Allah is He besides Whom there is no god, the Everliving, the Self-subsisting by Whom all subsist; slumber does not overtake Him nor sleep; whatever is in the heavens and whatever is in the earth is His; who is he that can intercede with Him but by His permission? He knows what is before them and what is behind them, and they cannot comprehend anything out of His knowledge except what He pleases, His knowledge extends over the heavens and the earth, and the preservation of them both tires Him not, and He is the Most High, the Great.

All<u>a</u>hu l<u>a</u> il<u>a</u>ha ill<u>a</u> huwa al<u>h</u>ayyu alqayyoomu l<u>a</u> takhu<u>th</u>uhu sinatun wal<u>a</u> nawmun lahu m<u>a</u> fee a<b>l</b>ssam<u>a</u>w<u>a</u>ti wam<u>a</u> fee alar<u>d</u>i man <u>tha</u> alla<u>th</u>ee yashfaAAu AAindahu ill<u>a</u> bii<u>th</u>nihi yaAAlamu m<u>a</u> bayna aydeehim wam<u>a</u> khalfahum wal<u>a</u> yu<u>h</u>ee<u>t</u>oona bishayin min AAilmihi ill<u>a</u> bim<u>a</u> sh<u>a</u>a wasiAAa kursiyyuhu a<b>l</b>ssam<u>a</u>w<u>a</u>ti wa<b>a</b>lar<u>d</u>a wal<u>a</u> yaooduhu <u>h</u>if<i><u>th</u></i>uhum<u>a</u> wahuwa alAAaliyyu alAAa<i><u>th</u></i>eem<b>u</b>

God: there is no deity save Him, the Living, the Eternal One. Neither slumber nor sleep overtakes Him. To Him belong whatsoever is in the heavens and whatsoever is on the earth. Who can intercede with Him except by His permission? He knows all that is before them and all that is behind them. They can grasp only that part of His knowledge which He wills. His throne extends over the heavens and the earth; and their upholding does not weary Him. He is the Sublime, the Almighty One!

Allah! There is no god but He,-the Living, the Self-subsisting, Eternal. No slumber can seize Him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He knoweth what (appeareth to His creatures as) before or after or behind them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for He is the Most High, the Supreme (in glory).

ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ٱلْحَىُّ ٱلْقَيُّومُ لَا تَأْخُذُهُۥ سِنَةٌ وَلَا نَوْمٌ لَّهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ مَن ذَا ٱلَّذِى يَشْفَعُ عِندَهُۥٓ إِلَّا بِإِذْنِهِۦ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِشَىْءٍ مِّنْ عِلْمِهِۦٓ إِلَّا بِمَا شَآءَ وَسِعَ كُرْسِيُّهُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ وَلَا يَـُٔودُهُۥ حِفْظُهُمَا وَهُوَ ٱلْعَلِىُّ ٱلْعَظِيمُ

Allah is the One Who alone deserves to be worshipped. He is the One who lives perfectly without any death or deficiency. He exists by Himself and is not in need of any of His creation. The creation only exists through Him and is always in need of Him. Drowsiness or sleep does not come upon Him due to the perfection of His life and existence. He alone controls the heavens and the earth. No one can intercede before Him without His acceptance and permission. He knows what has happened in the past and what will happen in the future. The creation has no share in His knowledge unless He wills to grant them some of it. His Throne covers the vastness of the heavens and the earth. It is not difficult for Him to preserve the heaven and the earth. He is High in His essence and attributes and Great in His dominion and authority.

Allah is the One Who alone deserves to be worshipped. He is the One who lives perfectly without any death or deficiency. He exists by Himself and is not in need of any of His creation. The creation only exists through Him and is always in need of Him. Drowsiness or sleep does not come upon Him due to the perfection of His life and existence. He alone controls the heavens and the earth. No one can intercede before Him without His acceptance and permission. He knows what has happened in the past and what will happen in the future. The creation has no share in His knowledge unless He wills to grant them some of it. His Throne covers the vastness of the heavens and the earth. It is not difficult for Him to preserve the heaven and the earth. He is High in His essence and attributes and Great in His dominion and authority.

<p>The merits of Ayat-al Kursi</p><p>This is the greatest verse of the noble Qur'an. Ahadith carry statements featuring its wonderful merits and blessings. It appears in the Musnad of Ahmad that the Holy Prophet ﷺ has said that this verse is the most meritorious of all. According to another hadith, the Holy Prophet ﷺ asked Sayyidna 'Ubayy ibn Ka'b ؓ 'Which is the greatest ayah (verse) of the Qur'an?' Sayyidna 'Ubayy ibn Ka'b ؓ said: "Ayah al-Kursi'. Approvingly, the Holy Prophet ﷺ said: '0 Abu al-Mundhir, may Allah bless you in your knowledge'.</p><p>Sayyidna Abu Dharr ؓ ، asked the Holy Prophet ﷺ : '0 Messenger of Allah, which is the greatest ayah (verse) of the Qur'an?' He said : 'Ayah al-Kursi'. (Ibn Kathir from Ahmad in Al-Musnad).</p><p>Sayyidna Abu Hurayrah ؓ has reported the Holy Prophet ﷺ saying: 'There is a verse in Surah Al-Baqarah which is the Sayyidah سَیَدہ (the Chief) of the verses of the Qur'an. The Satan شیطان leaves the house where it is recited.'</p><p>According to a hadith in al-Nasai, the Holy Prophet ﷺ said: If someone recites Ayah al-Kursi after every fard salah فرض نماز ، nothing stops him from entering Paradise except death.' It means that, immediately after death, this person will start witnessing the traces of Paradise and its comfort and tranquility.</p><p>This verse describes the Oneness of Allah's being and attributes in a unique manner – He s living, He hears and sees, He speaks, He is self-existent, He is eternal and everlasing, He is the innovator and creator of the entire universe, He is above changes and effects, He is the Master of the whole universe, He is so exalted in His majesty tht no one can speak before Him without His permission; He is the wielder of such absolute power that the tremendous function of creating the universe, sustaining it and making it work steadily, does not cause him to tire or relax. So all-encompassing is His knowledge that not the minutest possible atom or drop, open or hidden, could stay out of it. This is, in brief, the core sense of the verse. Now let us take up the meanings of its words in some details.</p><p>This verse has ten sentences. The first sentence is: اللَّـهُ لَا إِلَـٰهَ إِلَّا هُوَ 'Allah: There is no god but He.' The word, (Allah) is like a proper noun for Allah's being. It means: 'the Being who combines all perfections and is free of all shortcomings.' 'There is no god but He' explains this Being. It says that there is absolutely nothing worth worshipping except this Being.</p><p>The second sentence الْحَيُّ الْقَيُّومُ : The Alive, the All-Sustaining.' The word حَيُّ means 'the living' in Arabic. Out of the Divine names, the introduction of this word is to emphasize that He is Ever-living and Ever-lasting. He is above and beyond death. The word is derived from Qiyam قیام which means 'to stand' and ga'im قایم refers to 'one who stands.' The words, Qayyum قَيُّومُ and Qayyam قَيُّمُ are forms of exaggeration. They mean: 'one who himself stands firmly and keeps others sustained and supported, all simultaneously.' Qayyum قَيُّومُ is an attribute of Allah Almighty with which no created being can be associated, for what depends on others for its own existence and survival can hardly be expected to support something else. Therefore, a human being should not be called, 'Qayyum قَيُّومُ '. It is not permissible. People who corrupt the name, ` Abdul-Qayyum قَيُّومُ (the slave of the Qayyum قَيُّومُ ) by casually using just the second part -- Qayyum قَيُّومُ , commit a grave error resulting in their sinfulness.</p><p>The combination of Hayy حَيُّ and Qayyum قَيُّومُ from among the attributive names of Allah Almighty is الاسم الاعظم (al-ism al-a zam: the Great Name) according to several revered elders. Sayyidna ` Ali ؓ says: 'There was a time during the Battle of Badr when I wished I could see what the Holy Prophet ﷺ was doing. On arrival, I saw him in the state of sajdah, (the prescribed prostration) constantly saying, یاحَيُّ یاقَيُّومُ یاحَيُّ یاقَيُّومُ</p><p>The third sentence is لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ 'Neither doze overtakes Him nor sleep.' The word (سِنَةٌ: sinatun) denotes drowsiness which is the preliminary effect of coming sleep, while the word, نَوْم : nawm refers to full sleep. The sense of the sentence; is that Allah Almighty is above and beyond states of drowsiness or sleep. When the word, قَيُّومُ Qayyum, appearing in the previous sentence; told man that Allah is holding in perfect working unison the whole universe, which includes in itself, all skies and earths and all there is in them -- one could stray on to the idea, naturally so, in view of man's instinctive inquisitiveness, that the sacred 'Being' doing such a stupendous task must, at some time, feel tired, and need due moments of rest and sleep. In this second sentence of the text, man, who has limited knowledge and insight, and limited power, was warned that he should not measure Allah on his analogy or that of other created beings, never taking Him as similar to one's own self. He is above and beyond similarities and analogies. His power is absolutely perfect before which these doings are neither difficult nor tiresome and that His sacred being is above and beyond all sense-effects, weariness, exhaustion, drowsiness and sleep.</p><p>The fourth sentence is لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْ‌ضِ : 'To Him belongs what is in the havens and what is in the earth.' The letter (lam ل ) appearing in the very beginning, has been used to denote ownership. Thus it means that everything on the earth or in the heavens is all owned by Allah Almighty. He is the authority, and may do whatever He deems fit with them.</p><p>The fifth sentence is مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ 'Who can intercede with Him without His permission?' Here are some points implied in this sentence:</p><p>To begin with, when Allah Almighty is the master-owner of the entire universe and there is no one above Him, certainly then, no one is entitled to question Him about anything He does. In the wake of a command that flows from Him, the option of saying why and wherefore does not exist for anyone. However, someone interceding on someone's behalf was possible. This too has now been made clear that no mortal could even dare breath in the most exalted Presence of Allah Almighty; but there are servants of Allah Almighty who have received the favour of His approval and acceptance and who would be specially allowed to speak and intercede. In short, recommendation or intercession, from anyone for anyone, will not be possible without Divine permission. It appears in Hadith that the Holy Prophet ﷺ said: On the day of resurrection, I shall be the first to intercede on behalf of all human communities'. This is called al-Maqam al-Mahmud المقام المحمود ، the praised station, which is one of the distinctions of our noble Prophet ﷺ .</p><p>The sixth sentence is: يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ : 'He.knows what is before them and what is behind them.' It means that Allah Almighty is aware of all the states and events surrounding them. 'Before' and 'after' may also mean that Allah Almighty is aware of all states and events before their birth and after their birth. It is also possible that 'before' refers to states and events that are open to men, and 'after' denotes states and events that are hidden. If so, it would mean that the human knowledge covers certain things and does not cover certain others. Some things are open before a human being and some are hidden. But, before Allah Almighty all these are equal. His knowledge encompasses all these things equally. Incidentally, there is no contradiction in these two senses, which are both included in the scope of the verse.</p><p>The seventh sentence is وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا شَاءَ :'And they encompass nothing of His knowledge except what He wills.' It means that man and the rest of the created beings cannot cover even a part of Allah's infinite knowledge except a certain part which Allah Almighty Himself allows to be given out of His knowledge. This is all one can know. Here it has been made clear that the all-encompassing knowledge of every particle in the universe is a particular attribute of none but Allah Almighty. No man, no created being can claim to have a share in it.</p><p>The eighth sentence is: وَسِعَ كُرْ‌سِيُّهُ السَّمَاوَاتِ وَالْأَرْ‌ضَ :'His Kursi کرسی extends to the Heavens and to the Earth.' It means that His Kursi کرسی (translated as chair or base of power) is so magnified that its spatial infinity houses, within itself, the seven heavens and the earth. Allah Almighty is above and beyond sitting and standing and all spatial location and placement. Such verses should not be taken up on the analogy of our own states and affairs. The comprehension of the state of being, and the reality of His attributes, is above and beyond human reason. However, there are authentic narrations in ahadith which simply tell us that ` Arsh عرش (translated as 'throne', being a seat of authority) and Kursi (chair) are heavenly bodies many times larger than the heavens and the earth.</p><p>Ibn Kathir has reported from Sayyidnu Abu Dharr al-Ghifari ؓ that he asked the Holy Prophet ﷺ as to what the Kursi was and what did it look like. He said: 'By Allah, who is the master of my life, the seven heavens and the earth as compared with Kursi are like the small circle of a finger-ring lying on a huge plain.'</p><p>In some other narrations it has been stated that Kursi as compared to ` Arsh عرش (Throne) is also like the circle of a finger-ring on a huge plain.</p><p>The ninth sentence is: وَلَا يَئُودُهُ حِفْظُهُمَا :'And it does not weary Him to look after them.' It means that supporting the two magnificent creations of the heavens and the earth is not the least burdensome for Allah Almighty since doing so, with the perfect power of the Absolute Master, is easy.</p><p>The tenth and the last sentence is: وَهُوَ الْعَلِيُّ الْعَظِيمُ :'And He is the High, the Supreme.' It means that He is most exalted and great in majesty. In the previous nine sentences, the perfections of Allah's being and His attributes were stated. After having seen and understood these, every rational human being is bound to acknowledge that all honour, power and superiority belongs to none but the same Allah Almighty. To sum up, these ten sentences epitomize a description of Allah's Oneness and His perfections with clarity, and in detail.</p>

The merits of Ayat-al KursiThis is the greatest verse of the noble Qur'an. Ahadith carry statements featuring its wonderful merits and blessings. It appears in the Musnad of Ahmad that the Holy Prophet ﷺ has said that this verse is the most meritorious of all. According to another hadith, the Holy Prophet ﷺ asked Sayyidna 'Ubayy ibn Ka'b ؓ 'Which is the greatest ayah (verse) of the Qur'an?' Sayyidna 'Ubayy ibn Ka'b ؓ said: "Ayah al-Kursi'. Approvingly, the Holy Prophet ﷺ said: '0 Abu al-Mundhir, may Allah bless you in your knowledge'.Sayyidna Abu Dharr ؓ ، asked the Holy Prophet ﷺ : '0 Messenger of Allah, which is the greatest ayah (verse) of the Qur'an?' He said : 'Ayah al-Kursi'. (Ibn Kathir from Ahmad in Al-Musnad).Sayyidna Abu Hurayrah ؓ has reported the Holy Prophet ﷺ saying: 'There is a verse in Surah Al-Baqarah which is the Sayyidah سَیَدہ (the Chief) of the verses of the Qur'an. The Satan شیطان leaves the house where it is recited.'According to a hadith in al-Nasai, the Holy Prophet ﷺ said: If someone recites Ayah al-Kursi after every fard salah فرض نماز ، nothing stops him from entering Paradise except death.' It means that, immediately after death, this person will start witnessing the traces of Paradise and its comfort and tranquility.This verse describes the Oneness of Allah's being and attributes in a unique manner – He s living, He hears and sees, He speaks, He is self-existent, He is eternal and everlasing, He is the innovator and creator of the entire universe, He is above changes and effects, He is the Master of the whole universe, He is so exalted in His majesty tht no one can speak before Him without His permission; He is the wielder of such absolute power that the tremendous function of creating the universe, sustaining it and making it work steadily, does not cause him to tire or relax. So all-encompassing is His knowledge that not the minutest possible atom or drop, open or hidden, could stay out of it. This is, in brief, the core sense of the verse. Now let us take up the meanings of its words in some details.This verse has ten sentences. The first sentence is: اللَّـهُ لَا إِلَـٰهَ إِلَّا هُوَ 'Allah: There is no god but He.' The word, (Allah) is like a proper noun for Allah's being. It means: 'the Being who combines all perfections and is free of all shortcomings.' 'There is no god but He' explains this Being. It says that there is absolutely nothing worth worshipping except this Being.The second sentence الْحَيُّ الْقَيُّومُ : The Alive, the All-Sustaining.' The word حَيُّ means 'the living' in Arabic. Out of the Divine names, the introduction of this word is to emphasize that He is Ever-living and Ever-lasting. He is above and beyond death. The word is derived from Qiyam قیام which means 'to stand' and ga'im قایم refers to 'one who stands.' The words, Qayyum قَيُّومُ and Qayyam قَيُّمُ are forms of exaggeration. They mean: 'one who himself stands firmly and keeps others sustained and supported, all simultaneously.' Qayyum قَيُّومُ is an attribute of Allah Almighty with which no created being can be associated, for what depends on others for its own existence and survival can hardly be expected to support something else. Therefore, a human being should not be called, 'Qayyum قَيُّومُ '. It is not permissible. People who corrupt the name, ` Abdul-Qayyum قَيُّومُ (the slave of the Qayyum قَيُّومُ ) by casually using just the second part -- Qayyum قَيُّومُ , commit a grave error resulting in their sinfulness.The combination of Hayy حَيُّ and Qayyum قَيُّومُ from among the attributive names of Allah Almighty is الاسم الاعظم (al-ism al-a zam: the Great Name) according to several revered elders. Sayyidna ` Ali ؓ says: 'There was a time during the Battle of Badr when I wished I could see what the Holy Prophet ﷺ was doing. On arrival, I saw him in the state of sajdah, (the prescribed prostration) constantly saying, یاحَيُّ یاقَيُّومُ یاحَيُّ یاقَيُّومُThe third sentence is لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ 'Neither doze overtakes Him nor sleep.' The word (سِنَةٌ: sinatun) denotes drowsiness which is the preliminary effect of coming sleep, while the word, نَوْم : nawm refers to full sleep. The sense of the sentence; is that Allah Almighty is above and beyond states of drowsiness or sleep. When the word, قَيُّومُ Qayyum, appearing in the previous sentence; told man that Allah is holding in perfect working unison the whole universe, which includes in itself, all skies and earths and all there is in them -- one could stray on to the idea, naturally so, in view of man's instinctive inquisitiveness, that the sacred 'Being' doing such a stupendous task must, at some time, feel tired, and need due moments of rest and sleep. In this second sentence of the text, man, who has limited knowledge and insight, and limited power, was warned that he should not measure Allah on his analogy or that of other created beings, never taking Him as similar to one's own self. He is above and beyond similarities and analogies. His power is absolutely perfect before which these doings are neither difficult nor tiresome and that His sacred being is above and beyond all sense-effects, weariness, exhaustion, drowsiness and sleep.The fourth sentence is لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْ‌ضِ : 'To Him belongs what is in the havens and what is in the earth.' The letter (lam ل ) appearing in the very beginning, has been used to denote ownership. Thus it means that everything on the earth or in the heavens is all owned by Allah Almighty. He is the authority, and may do whatever He deems fit with them.The fifth sentence is مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ 'Who can intercede with Him without His permission?' Here are some points implied in this sentence:To begin with, when Allah Almighty is the master-owner of the entire universe and there is no one above Him, certainly then, no one is entitled to question Him about anything He does. In the wake of a command that flows from Him, the option of saying why and wherefore does not exist for anyone. However, someone interceding on someone's behalf was possible. This too has now been made clear that no mortal could even dare breath in the most exalted Presence of Allah Almighty; but there are servants of Allah Almighty who have received the favour of His approval and acceptance and who would be specially allowed to speak and intercede. In short, recommendation or intercession, from anyone for anyone, will not be possible without Divine permission. It appears in Hadith that the Holy Prophet ﷺ said: On the day of resurrection, I shall be the first to intercede on behalf of all human communities'. This is called al-Maqam al-Mahmud المقام المحمود ، the praised station, which is one of the distinctions of our noble Prophet ﷺ .The sixth sentence is: يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ : 'He.knows what is before them and what is behind them.' It means that Allah Almighty is aware of all the states and events surrounding them. 'Before' and 'after' may also mean that Allah Almighty is aware of all states and events before their birth and after their birth. It is also possible that 'before' refers to states and events that are open to men, and 'after' denotes states and events that are hidden. If so, it would mean that the human knowledge covers certain things and does not cover certain others. Some things are open before a human being and some are hidden. But, before Allah Almighty all these are equal. His knowledge encompasses all these things equally. Incidentally, there is no contradiction in these two senses, which are both included in the scope of the verse.The seventh sentence is وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا شَاءَ :'And they encompass nothing of His knowledge except what He wills.' It means that man and the rest of the created beings cannot cover even a part of Allah's infinite knowledge except a certain part which Allah Almighty Himself allows to be given out of His knowledge. This is all one can know. Here it has been made clear that the all-encompassing knowledge of every particle in the universe is a particular attribute of none but Allah Almighty. No man, no created being can claim to have a share in it.The eighth sentence is: وَسِعَ كُرْ‌سِيُّهُ السَّمَاوَاتِ وَالْأَرْ‌ضَ :'His Kursi کرسی extends to the Heavens and to the Earth.' It means that His Kursi کرسی (translated as chair or base of power) is so magnified that its spatial infinity houses, within itself, the seven heavens and the earth. Allah Almighty is above and beyond sitting and standing and all spatial location and placement. Such verses should not be taken up on the analogy of our own states and affairs. The comprehension of the state of being, and the reality of His attributes, is above and beyond human reason. However, there are authentic narrations in ahadith which simply tell us that ` Arsh عرش (translated as 'throne', being a seat of authority) and Kursi (chair) are heavenly bodies many times larger than the heavens and the earth.Ibn Kathir has reported from Sayyidnu Abu Dharr al-Ghifari ؓ that he asked the Holy Prophet ﷺ as to what the Kursi was and what did it look like. He said: 'By Allah, who is the master of my life, the seven heavens and the earth as compared with Kursi are like the small circle of a finger-ring lying on a huge plain.'In some other narrations it has been stated that Kursi as compared to ` Arsh عرش (Throne) is also like the circle of a finger-ring on a huge plain.The ninth sentence is: وَلَا يَئُودُهُ حِفْظُهُمَا :'And it does not weary Him to look after them.' It means that supporting the two magnificent creations of the heavens and the earth is not the least burdensome for Allah Almighty since doing so, with the perfect power of the Absolute Master, is easy.The tenth and the last sentence is: وَهُوَ الْعَلِيُّ الْعَظِيمُ :'And He is the High, the Supreme.' It means that He is most exalted and great in majesty. In the previous nine sentences, the perfections of Allah's being and His attributes were stated. After having seen and understood these, every rational human being is bound to acknowledge that all honour, power and superiority belongs to none but the same Allah Almighty. To sum up, these ten sentences epitomize a description of Allah's Oneness and His perfections with clarity, and in detail.

<h2 class="title">The Virtue of Ayat Al-Kursi</h2><p>This is Ayat Al-Kursi and tremendous virtues have been associated with it, for the authentic Hadith describes it as `the greatest Ayah in the Book of Allah.' Imam Ahmad recorded that `Ubayy bin Ka`b said that the Prophet asked him about the greatest Ayah in the Book of Allah, and `Ubayy answered, "Allah and His Messenger know better." When the Prophet repeated his question several times, `Ubayy said, "Ayat Al-Kursi." The Prophet commented, </p><div class="text_uthmani arabic">«لِيَهْنِكَ الْعِلْمُ أَبَا الْمُنْذِرِ، وَالَّذِي نَفْسِي بِيَدِهِ، إِنَّ لَهَا لِسَانًا وَشَفَتَيْنِ، تُقَدِّسُ الْمَلِكَ عِنْدَ سَاقِ الْعَرْش»</div><p>(Congratulations for having knowledge, O Abu Al-Mundhir! By He in Whose Hand is my soul! This Ayah has a tongue and two lips with which she praises the King (Allah) next to the leg of the Throne.) </p><p>This Hadith was also collected by Muslim, but he did not include the part that starts with, "By He in Whose Hand..." </p><p>Imam Ahmad recorded that Abu Ayyub said that he had some dates and a Ghoul used to take some, and he complained to the Prophet. The Prophet said to him, "When you see her, say, `In the Name of Allah, answer to the Messenger of Allah'." Abu Ayyub said that when she came again, he said these words and he was able to grab her. She begged, "I will not come again," so Abu Ayyub released her. Abu Ayyub went to the Prophet and the Prophet asked him, "What did your prisoner do" Abu Ayyub said, "I grabbed her and she said twice, `I will not come again,' and I released her." The Prophet said, "She will come back." Abu Ayyub said, "So I grabbed her twice or three times, yet each time I would release her when she vowed not to come back. I would go to the Prophet who would ask me, `What is the news of your prisoner' I would say, `I grabbed her, then released her when she said that she would not return.' The Prophet would say that she would return. Once, I grabbed her and she said, `Release me and I will teach you something to recite so that no harm touches you, that is, Ayat Al-Kursi.' Abu Ayyub went to the Prophet and told him, and the Prophet said, "She is liar, but she told the truth." At-Tirmidhi recorded this Hadith in the chapter of the virtues of the Qur'an and said, "Hasan Gharib." In Arabic, `Ghoul' refers to the Jinn when they appear at night. </p><p>Al-Bukhari recorded a similar story in his Sahih from Abu Hurayrah, in the chapters on the virtues of the Qur'an and the description of Shaytan. In this narration, Abu Hurayrah said, </p><p>"Allah's Messenger assigned me to keep watch over the Sadaqah (charity) of Ramadan. A person snuck in and started taking handfuls of foodstuff. I caught him and said, `By Allah, I will take you to Allah's Messenger.' He said, `Release me, for I am meek and have many dependents and am in great need.' I released him, and in the morning Allah's Messenger asked me, `What did your prisoner do yesterday, O Abu Hurayrah' I said, `O Allah's Messenger! He complained of being needy and of having many dependents, so I pitied him and let him go.' Allah's Messenger said, `Indeed, he told you a lie and will be coming again.' I believed that he would show up again, for Allah's Messenger had told me that he would return. So, I watched for him. When he (showed up and) started stealing handfuls of foodstuff, I caught hold of him again and said, `I will definitely take you to Allah's Messenger.' He said, `Leave me, for I am very needy and have many dependents. I promise I will not come back again.' I pitied him and let him go. In the morning Allah's Messenger asked me, `What did your prisoner do last night, O Abu Hurayrah!' I replied, `O Allah's Messenger! He complained of his great need and of too many dependents, so I took pity on him and set him free.' Allah's Messenger said, `Verily, he told you a lie; he will return.' I waited for him attentively for the third time, and when he (came and) started stealing handfuls of the foodstuff, I caught hold of him and said, `I will surely take you to Allah's Messenger as it is the third time you promised not to return, yet you returned.' He said, `Let me teach you some words which Allah will give you benefit from.' I asked, `What are they' He replied, `Whenever you go to bed, recite Ayat Al-Kursi- Allahu la ilaha illa Huwal-Hayyul-Qayyum, till you finish the whole verse. (If you do so), Allah will appoint a guard for you who will stay with you, and no Shaytan will come near you until morning.' So, I released him. In the morning, Allah's Messenger asked, `What did your prisoner do yesterday' I replied, `O Allah's Messenger! He claimed that he would teach me some words by which Allah will grant me some benefit, so I let him go.' Allah's Messenger asked, `What are they' I replied, `He said to me: Whenever you go to bed, recite Ayat Al-Kursi from the beginning to the end, Allahu la ilaha illa Huwal-Hayyul-Qayyum. He further said to me: (If you do so), Allah will appoint a guard for you who will stay with you, and no Shaytan will come near you until morning.' (One of the narrators) then commented that they (the Companions) were very keen to do good deeds. The Prophet said, `He spoke the truth, although he is a liar. Do you know whom you were talking to, these three nights, O Abu Hurayrah' Abu Hurayrah said, `No.' He said, `It was Shaytan."' An-Nasa'i also recorded this Hadith in Al-Yawm wa Al-Laylah. </p><h2 class="title">Allah's Greatest Name is in Ayat Al-Kursi</h2><p>Imam Ahmad recorded that Asma' bint Yazid bin As-Sakan said, "I heard the Messenger of Allah say about these two Ayat, </p><div class="text_uthmani arabic">اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ </div><p>(Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists) 2:255, and, </p><div class="text_uthmani arabic">الم - اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ</div><p>(Alif-Lam-Mim. Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists) 3:1-2, </p><div class="text_uthmani arabic">«إِنَّ فِيهِمَا اسْمَ اللهِ الْأَعْظَم»</div><p>(They contain Allah's Greatest Name.) </p><p>This is also the narration collected by Abu Dawud, At-Tirmidhi and Ibn Majah, and At-Tirmidhi said, "Hasan Sahih". </p><p>Further, Ibn Marduwyah recorded that Abu Umamah reported that the Prophet said, </p><div class="text_uthmani arabic">«اسْمُ اللهِ الْأَعْظَمُ، الَّذِي إِذَا دُعِيَ بِهِ أَجَابَ، فِي ثَلَاثٍ: سُورَةِ الْبَقَرَةِ وَآلِ عِمْرَانَ وَطه»</div><p>(Allah's Greatest Name, if He was supplicated with it, He answers the supplication, is in three Surahs - Al-Baqarah, Al `Imran and Ta-Ha.) </p><p>Hisham bin `Ammar, the Khatib (orator) of Damascus (one of the narrators in the above narration), said, "As for Al-Baqarah, it is in, </p><div class="text_uthmani arabic">اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ </div><p>(Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists) 2:255; in Al `Imran, it is in, </p><div class="text_uthmani arabic">الم - اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ</div><p>(Alif-Lam-Mim. Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists) 3:1-2, while in Ta-Ha, it is in, </p><div class="text_uthmani arabic">وَعَنَتِ الْوُجُوهُ لِلْحَىِّ الْقَيُّومِ</div><p>(And (all) faces shall be humbled before (Allah), the Ever Living, the One Who sustains and protects all that exists) 20:111." </p><h2 class="title">Ayat Al-Kursi has Ten Complete Arabic Sentences 1. Allah's statement,</h2><div class="text_uthmani arabic">اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ</div><p>(Allah! None has the right to be worshipped but He) mentions that Allah is the One and Only Lord of all creation. 2. Allah's statement, </p><div class="text_uthmani arabic">الْحَىُّ الْقَيُّومُ</div><p>(Al-Hayyul-Qayyum) testifies that Allah is the Ever Living, Who never dies, Who sustains everyone and everything. All creation stands in need of Allah and totally relies on Him, while He is the Most Rich, Who stands in need of nothing created. Similarly, Allah said, </p><div class="text_uthmani arabic">وَمِنْ ءَايَـتِهِ أَن تَقُومَ السَّمَآءُ وَالاٌّرْضُ بِأَمْرِهِ</div><p>(And among His signs is that the heaven and the earth stand by His command) 30:25. 3. Allah's statement, </p><div class="text_uthmani arabic">لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ</div><p>(Neither slumber nor sleep overtakes Him) means, no shortcoming, unawareness or ignorance ever touches Allah. Rather, He is aware of, and controls what every soul earns, has perfect watch over everything, nothing escapes His knowledge, and no secret matter is secret to Him. Among His perfect attributes, is the fact that He is never effected by slumber or sleep. Therefore, Allah's statement, </p><div class="text_uthmani arabic">لاَ تَأْخُذُهُ سِنَةٌ</div><p>(Neither slumber overtakes Him) indicates that no unawareness due to slumber ever overtakes Allah. Allah said afterwards, </p><div class="text_uthmani arabic">وَلاَ نَوْمٌ</div><p>(nor sleep), which is stronger than slumber. It is recorded in the Sahih that Abu Musa said, "The Messenger of Allah delivered a speech regarding four words: </p><div class="text_uthmani arabic">«إِنَّ اللهَللهَلا يَنَامُ، وَلَا يَنْبَغِي لَهُ أَنْ يَنَامَ، يَخْفِضُ الْقِسْطَ وَيَرْفَعُهُ، يُرْفَعُ إِلَيْهِ عَمَلُ النَّهَارِ قَبْلَ عَمَلِ اللَّيْلِ، وَعَمَلُ اللَّيْلِ قَبْلَ عَمَلِ النَّهَارِ، حِجَابُهُ النُّورُ أَوِ النَّارُ لَوْ كَشَفَهُ لَأَحْرَقَتْ سُبُحَاتُ وَجْهِهِ مَا انْتَهَى إِلَيْهِ بَصَرُهُ مِنْ خَلْقِه»</div><p>(Allah does not sleep, and it does not befit His majesty that He sleeps. He lowers the scales and raises them. The deeds of the day are resurrected in front of Him before the deeds of the night, and the deeds of the night before the deeds of the day. His Veil is light, or fire, and if He removes it, the rays from His Face would burn whatever His sight reaches of His creation.) </p><p>4. Allah's statement, </p><div class="text_uthmani arabic">لَّهُ مَا فِي السَّمَـوَاتِ وَمَا فِي الاٌّرْضِ</div><p>(To Him belongs whatever is in the heavens and whatever is on the earth) indicates that everyone is a servant for Allah, a part of His kingdom and under His power and authority. Similarly, Allah said, </p><div class="text_uthmani arabic">إِن كُلُّ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ إِلاَّ آتِى الرَّحْمَـنِ عَبْداً - لَّقَدْ أَحْصَـهُمْ وَعَدَّهُمْ عَدّاً - وَكُلُّهُمْ ءَاتِيهِ يَوْمَ الْقِيَـمَةِ فَرْداً </div><p>(There is none in the heavens and the earth but comes unto the Most Gracious (Allah) as a servant. Verily, He knows each one of them, and has counted them a full counting. And everyone of them will come to Him alone on the Day of Resurrection (without any helper, or protector or defender)) 19:93-95. 5. Allah's statement, </p><div class="text_uthmani arabic">مَن ذَا الَّذِى يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ</div><p>(Who is he that can intercede with Him except with His permission) is similar to His statements, </p><div class="text_uthmani arabic">وَكَمْ مِّن مَّلَكٍ فِى السَّمَـوَتِ لاَ تُغْنِى شَفَـعَتُهُمْ شَيْئاً إِلاَّ مِن بَعْدِ أَن يَأْذَنَ اللَّهُ لِمَن يَشَآءُ وَيَرْضَى </div><p>(And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and is pleased with) 53:26, and, </p><div class="text_uthmani arabic">وَلاَ يَشْفَعُونَ إِلاَّ لِمَنِ ارْتَضَى</div><p>(They cannot intercede except for him with whom He is pleased) 21:28. </p><p>These Ayat assert Allah's greatness, pride, and grace, and that no one dares to intercede with Him on behalf of anyone else, except by His permission. Indeed, the Hadith about the intercession, states that the Prophet said, </p><div class="text_uthmani arabic">«آتِي تَحْتَ الْعَرْشِ فَأَخِرُّ سَاجِدًا، فَيَدَعُنِي مَا شَاءَ اللهُ أَنْ يَدَعَنِي. ثُمَّ يُقَالُ: ارْفَعْ رَأْسَكَ، وَقُلْ تُسْمَعْ، وَاشْفَعْ تُشَفَّعْ قَالَ: فَيَحُدُّ لِي حَدًّا فَأُدْخِلُهُمُ الْجَنَّة»</div><p>(I will stand under the Throne and fall in prostration, and Allah will allow me to remain in that position as much as He wills. I will thereafter be told, "Raise your head, speak and you will be heard, intercede and your intercession will be accepted". The Prophet then said, "He will allow me a proportion whom I will enter into Paradise.") </p><p>6. Allah's statement, </p><div class="text_uthmani arabic">يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ</div><p>(He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter) this refers to His perfect knowledge of all creation; its past, present and future. Similarly, Allah said that the angels proclaimed; </p><div class="text_uthmani arabic">وَمَا نَتَنَزَّلُ إِلاَّ بِأَمْرِ رَبِّكَ لَهُ مَا بَيْنَ أَيْدِينَا وَمَا خَلْفَنَا وَمَا بَيْنَ ذلِكَ وَمَا كَانَ رَبُّكَ نَسِيّاً </div><p>(And we (angels) descend not except by the command of your Lord (O Muhammad ). To Him belongs what is before us and what is behind us, and what is between those two; and your Lord is never forgetful) 19:64. 7. Allah's statement, </p><div class="text_uthmani arabic">وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَآءَ</div><p>(And they will never compass anything of His Knowledge except that which He wills), asserts the fact that no one attains any part of Allah's knowledge except what Allah conveys and allows. This part of the Ayah indicates that no one ever acquires knowledge of Allah and in His Attributes, except what He conveys to them. For instance, Allah said, </p><div class="text_uthmani arabic">وَلاَ يُحِيطُونَ بِهِ عِلْماً</div><p>(But they will never compass anything of His knowledge) 20: 110. 8. Allah said, </p><div class="text_uthmani arabic">وَسِعَ كُرْسِيُّهُ السَّمَـوَاتِ وَالاٌّرْضَ</div><p>(His Kursi extends over the heavens and the earth.) </p><p>Waki` narrated in his Tafsir that Ibn `Abbas said, "Kursi is the footstool, and no one is able to give due consideration to Allah's Throne." Al-Hakim recorded this Hadith in his Mustadrak from Ibn `Abbas, who did not relate it to the Prophet . Al-Hakim said, "It is Sahih according to the criteria of the Two Sahihs, and they (Al-Bukhari and Muslim) did not record it." In addition, Ad-Dahhak said that Ibn `Abbas said, "If the seven heavens and the seven earths were flattened and laid side by side, they would add up to the size of a ring in a desert, compared to the Kursi." 9. Allah said, </p><div class="text_uthmani arabic">وَلاَ يَؤُودُهُ حِفْظُهُمَا</div><p>(And He feels no fatigue in guarding and preserving them) meaning, it does not burden or cause Him fatigue to protect the heavens and earth and all that is in between them. Rather, this is an easy matter for Him. Further, Allah sustains everything, has perfect watch over everything, nothing ever escapes His knowledge and no matter is ever a secret to Him. All matters are insignificant, modest and humble before Him. He is the Most Rich, worthy of all praise. He does what He wills, and no one can ask Him about what He does, while they will be asked. He has supreme power over all things and perfect alertness concerning everything. He is the Most High, the Greatest, there is no deity worthy of worship except Him, and no Lord other than Him. </p><p>10. Allah's statement, </p><div class="text_uthmani arabic">وَهُوَ الْعَلِىُّ الْعَظِيمُ</div><p>(And He is the Most High, the Most Great) is similar to His statement, </p><div class="text_uthmani arabic">الْكَبِيرُ الْمُتَعَالِ</div><p>(the Most Great, the Most High) 13:9. </p><p>These and similar Ayat and authentic Hadiths about Allah's Attributes must be treated the way the Salaf (righteous ancestors) treated them by accepting their apparent meanings without equating them with the attributes of the creation or altering their apparent meanings. </p>

The Virtue of Ayat Al-KursiThis is Ayat Al-Kursi and tremendous virtues have been associated with it, for the authentic Hadith describes it as `the greatest Ayah in the Book of Allah.' Imam Ahmad recorded that `Ubayy bin Ka`b said that the Prophet asked him about the greatest Ayah in the Book of Allah, and `Ubayy answered, "Allah and His Messenger know better." When the Prophet repeated his question several times, `Ubayy said, "Ayat Al-Kursi." The Prophet commented, «لِيَهْنِكَ الْعِلْمُ أَبَا الْمُنْذِرِ، وَالَّذِي نَفْسِي بِيَدِهِ، إِنَّ لَهَا لِسَانًا وَشَفَتَيْنِ، تُقَدِّسُ الْمَلِكَ عِنْدَ سَاقِ الْعَرْش»(Congratulations for having knowledge, O Abu Al-Mundhir! By He in Whose Hand is my soul! This Ayah has a tongue and two lips with which she praises the King (Allah) next to the leg of the Throne.) This Hadith was also collected by Muslim, but he did not include the part that starts with, "By He in Whose Hand..." Imam Ahmad recorded that Abu Ayyub said that he had some dates and a Ghoul used to take some, and he complained to the Prophet. The Prophet said to him, "When you see her, say, `In the Name of Allah, answer to the Messenger of Allah'." Abu Ayyub said that when she came again, he said these words and he was able to grab her. She begged, "I will not come again," so Abu Ayyub released her. Abu Ayyub went to the Prophet and the Prophet asked him, "What did your prisoner do" Abu Ayyub said, "I grabbed her and she said twice, `I will not come again,' and I released her." The Prophet said, "She will come back." Abu Ayyub said, "So I grabbed her twice or three times, yet each time I would release her when she vowed not to come back. I would go to the Prophet who would ask me, `What is the news of your prisoner' I would say, `I grabbed her, then released her when she said that she would not return.' The Prophet would say that she would return. Once, I grabbed her and she said, `Release me and I will teach you something to recite so that no harm touches you, that is, Ayat Al-Kursi.' Abu Ayyub went to the Prophet and told him, and the Prophet said, "She is liar, but she told the truth." At-Tirmidhi recorded this Hadith in the chapter of the virtues of the Qur'an and said, "Hasan Gharib." In Arabic, `Ghoul' refers to the Jinn when they appear at night. Al-Bukhari recorded a similar story in his Sahih from Abu Hurayrah, in the chapters on the virtues of the Qur'an and the description of Shaytan. In this narration, Abu Hurayrah said, "Allah's Messenger assigned me to keep watch over the Sadaqah (charity) of Ramadan. A person snuck in and started taking handfuls of foodstuff. I caught him and said, `By Allah, I will take you to Allah's Messenger.' He said, `Release me, for I am meek and have many dependents and am in great need.' I released him, and in the morning Allah's Messenger asked me, `What did your prisoner do yesterday, O Abu Hurayrah' I said, `O Allah's Messenger! He complained of being needy and of having many dependents, so I pitied him and let him go.' Allah's Messenger said, `Indeed, he told you a lie and will be coming again.' I believed that he would show up again, for Allah's Messenger had told me that he would return. So, I watched for him. When he (showed up and) started stealing handfuls of foodstuff, I caught hold of him again and said, `I will definitely take you to Allah's Messenger.' He said, `Leave me, for I am very needy and have many dependents. I promise I will not come back again.' I pitied him and let him go. In the morning Allah's Messenger asked me, `What did your prisoner do last night, O Abu Hurayrah!' I replied, `O Allah's Messenger! He complained of his great need and of too many dependents, so I took pity on him and set him free.' Allah's Messenger said, `Verily, he told you a lie; he will return.' I waited for him attentively for the third time, and when he (came and) started stealing handfuls of the foodstuff, I caught hold of him and said, `I will surely take you to Allah's Messenger as it is the third time you promised not to return, yet you returned.' He said, `Let me teach you some words which Allah will give you benefit from.' I asked, `What are they' He replied, `Whenever you go to bed, recite Ayat Al-Kursi- Allahu la ilaha illa Huwal-Hayyul-Qayyum, till you finish the whole verse. (If you do so), Allah will appoint a guard for you who will stay with you, and no Shaytan will come near you until morning.' So, I released him. In the morning, Allah's Messenger asked, `What did your prisoner do yesterday' I replied, `O Allah's Messenger! He claimed that he would teach me some words by which Allah will grant me some benefit, so I let him go.' Allah's Messenger asked, `What are they' I replied, `He said to me: Whenever you go to bed, recite Ayat Al-Kursi from the beginning to the end, Allahu la ilaha illa Huwal-Hayyul-Qayyum. He further said to me: (If you do so), Allah will appoint a guard for you who will stay with you, and no Shaytan will come near you until morning.' (One of the narrators) then commented that they (the Companions) were very keen to do good deeds. The Prophet said, `He spoke the truth, although he is a liar. Do you know whom you were talking to, these three nights, O Abu Hurayrah' Abu Hurayrah said, `No.' He said, `It was Shaytan."' An-Nasa'i also recorded this Hadith in Al-Yawm wa Al-Laylah. Allah's Greatest Name is in Ayat Al-KursiImam Ahmad recorded that Asma' bint Yazid bin As-Sakan said, "I heard the Messenger of Allah say about these two Ayat, اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ (Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists) 2:255, and, الم - اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ(Alif-Lam-Mim. Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists) 3:1-2, «إِنَّ فِيهِمَا اسْمَ اللهِ الْأَعْظَم»(They contain Allah's Greatest Name.) This is also the narration collected by Abu Dawud, At-Tirmidhi and Ibn Majah, and At-Tirmidhi said, "Hasan Sahih". Further, Ibn Marduwyah recorded that Abu Umamah reported that the Prophet said, «اسْمُ اللهِ الْأَعْظَمُ، الَّذِي إِذَا دُعِيَ بِهِ أَجَابَ، فِي ثَلَاثٍ: سُورَةِ الْبَقَرَةِ وَآلِ عِمْرَانَ وَطه»(Allah's Greatest Name, if He was supplicated with it, He answers the supplication, is in three Surahs - Al-Baqarah, Al `Imran and Ta-Ha.) Hisham bin `Ammar, the Khatib (orator) of Damascus (one of the narrators in the above narration), said, "As for Al-Baqarah, it is in, اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ (Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists) 2:255; in Al `Imran, it is in, الم - اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ(Alif-Lam-Mim. Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists) 3:1-2, while in Ta-Ha, it is in, وَعَنَتِ الْوُجُوهُ لِلْحَىِّ الْقَيُّومِ(And (all) faces shall be humbled before (Allah), the Ever Living, the One Who sustains and protects all that exists) 20:111." Ayat Al-Kursi has Ten Complete Arabic Sentences 1. Allah's statement,اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ(Allah! None has the right to be worshipped but He) mentions that Allah is the One and Only Lord of all creation. 2. Allah's statement, الْحَىُّ الْقَيُّومُ(Al-Hayyul-Qayyum) testifies that Allah is the Ever Living, Who never dies, Who sustains everyone and everything. All creation stands in need of Allah and totally relies on Him, while He is the Most Rich, Who stands in need of nothing created. Similarly, Allah said, وَمِنْ ءَايَـتِهِ أَن تَقُومَ السَّمَآءُ وَالاٌّرْضُ بِأَمْرِهِ(And among His signs is that the heaven and the earth stand by His command) 30:25. 3. Allah's statement, لاَ تَأْخُذُهُ سِنَةٌ وَلاَ نَوْمٌ(Neither slumber nor sleep overtakes Him) means, no shortcoming, unawareness or ignorance ever touches Allah. Rather, He is aware of, and controls what every soul earns, has perfect watch over everything, nothing escapes His knowledge, and no secret matter is secret to Him. Among His perfect attributes, is the fact that He is never effected by slumber or sleep. Therefore, Allah's statement, لاَ تَأْخُذُهُ سِنَةٌ(Neither slumber overtakes Him) indicates that no unawareness due to slumber ever overtakes Allah. Allah said afterwards, وَلاَ نَوْمٌ(nor sleep), which is stronger than slumber. It is recorded in the Sahih that Abu Musa said, "The Messenger of Allah delivered a speech regarding four words: «إِنَّ اللهَللهَلا يَنَامُ، وَلَا يَنْبَغِي لَهُ أَنْ يَنَامَ، يَخْفِضُ الْقِسْطَ وَيَرْفَعُهُ، يُرْفَعُ إِلَيْهِ عَمَلُ النَّهَارِ قَبْلَ عَمَلِ اللَّيْلِ، وَعَمَلُ اللَّيْلِ قَبْلَ عَمَلِ النَّهَارِ، حِجَابُهُ النُّورُ أَوِ النَّارُ لَوْ كَشَفَهُ لَأَحْرَقَتْ سُبُحَاتُ وَجْهِهِ مَا انْتَهَى إِلَيْهِ بَصَرُهُ مِنْ خَلْقِه»(Allah does not sleep, and it does not befit His majesty that He sleeps. He lowers the scales and raises them. The deeds of the day are resurrected in front of Him before the deeds of the night, and the deeds of the night before the deeds of the day. His Veil is light, or fire, and if He removes it, the rays from His Face would burn whatever His sight reaches of His creation.) 4. Allah's statement, لَّهُ مَا فِي السَّمَـوَاتِ وَمَا فِي الاٌّرْضِ(To Him belongs whatever is in the heavens and whatever is on the earth) indicates that everyone is a servant for Allah, a part of His kingdom and under His power and authority. Similarly, Allah said, إِن كُلُّ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ إِلاَّ آتِى الرَّحْمَـنِ عَبْداً - لَّقَدْ أَحْصَـهُمْ وَعَدَّهُمْ عَدّاً - وَكُلُّهُمْ ءَاتِيهِ يَوْمَ الْقِيَـمَةِ فَرْداً (There is none in the heavens and the earth but comes unto the Most Gracious (Allah) as a servant. Verily, He knows each one of them, and has counted them a full counting. And everyone of them will come to Him alone on the Day of Resurrection (without any helper, or protector or defender)) 19:93-95. 5. Allah's statement, مَن ذَا الَّذِى يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ(Who is he that can intercede with Him except with His permission) is similar to His statements, وَكَمْ مِّن مَّلَكٍ فِى السَّمَـوَتِ لاَ تُغْنِى شَفَـعَتُهُمْ شَيْئاً إِلاَّ مِن بَعْدِ أَن يَأْذَنَ اللَّهُ لِمَن يَشَآءُ وَيَرْضَى (And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and is pleased with) 53:26, and, وَلاَ يَشْفَعُونَ إِلاَّ لِمَنِ ارْتَضَى(They cannot intercede except for him with whom He is pleased) 21:28. These Ayat assert Allah's greatness, pride, and grace, and that no one dares to intercede with Him on behalf of anyone else, except by His permission. Indeed, the Hadith about the intercession, states that the Prophet said, «آتِي تَحْتَ الْعَرْشِ فَأَخِرُّ سَاجِدًا، فَيَدَعُنِي مَا شَاءَ اللهُ أَنْ يَدَعَنِي. ثُمَّ يُقَالُ: ارْفَعْ رَأْسَكَ، وَقُلْ تُسْمَعْ، وَاشْفَعْ تُشَفَّعْ قَالَ: فَيَحُدُّ لِي حَدًّا فَأُدْخِلُهُمُ الْجَنَّة»(I will stand under the Throne and fall in prostration, and Allah will allow me to remain in that position as much as He wills. I will thereafter be told, "Raise your head, speak and you will be heard, intercede and your intercession will be accepted". The Prophet then said, "He will allow me a proportion whom I will enter into Paradise.") 6. Allah's statement, يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ(He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter) this refers to His perfect knowledge of all creation; its past, present and future. Similarly, Allah said that the angels proclaimed; وَمَا نَتَنَزَّلُ إِلاَّ بِأَمْرِ رَبِّكَ لَهُ مَا بَيْنَ أَيْدِينَا وَمَا خَلْفَنَا وَمَا بَيْنَ ذلِكَ وَمَا كَانَ رَبُّكَ نَسِيّاً (And we (angels) descend not except by the command of your Lord (O Muhammad ). To Him belongs what is before us and what is behind us, and what is between those two; and your Lord is never forgetful) 19:64. 7. Allah's statement, وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَآءَ(And they will never compass anything of His Knowledge except that which He wills), asserts the fact that no one attains any part of Allah's knowledge except what Allah conveys and allows. This part of the Ayah indicates that no one ever acquires knowledge of Allah and in His Attributes, except what He conveys to them. For instance, Allah said, وَلاَ يُحِيطُونَ بِهِ عِلْماً(But they will never compass anything of His knowledge) 20: 110. 8. Allah said, وَسِعَ كُرْسِيُّهُ السَّمَـوَاتِ وَالاٌّرْضَ(His Kursi extends over the heavens and the earth.) Waki` narrated in his Tafsir that Ibn `Abbas said, "Kursi is the footstool, and no one is able to give due consideration to Allah's Throne." Al-Hakim recorded this Hadith in his Mustadrak from Ibn `Abbas, who did not relate it to the Prophet . Al-Hakim said, "It is Sahih according to the criteria of the Two Sahihs, and they (Al-Bukhari and Muslim) did not record it." In addition, Ad-Dahhak said that Ibn `Abbas said, "If the seven heavens and the seven earths were flattened and laid side by side, they would add up to the size of a ring in a desert, compared to the Kursi." 9. Allah said, وَلاَ يَؤُودُهُ حِفْظُهُمَا(And He feels no fatigue in guarding and preserving them) meaning, it does not burden or cause Him fatigue to protect the heavens and earth and all that is in between them. Rather, this is an easy matter for Him. Further, Allah sustains everything, has perfect watch over everything, nothing ever escapes His knowledge and no matter is ever a secret to Him. All matters are insignificant, modest and humble before Him. He is the Most Rich, worthy of all praise. He does what He wills, and no one can ask Him about what He does, while they will be asked. He has supreme power over all things and perfect alertness concerning everything. He is the Most High, the Greatest, there is no deity worthy of worship except Him, and no Lord other than Him. 10. Allah's statement, وَهُوَ الْعَلِىُّ الْعَظِيمُ(And He is the Most High, the Most Great) is similar to His statement, الْكَبِيرُ الْمُتَعَالِ(the Most Great, the Most High) 13:9. These and similar Ayat and authentic Hadiths about Allah's Attributes must be treated the way the Salaf (righteous ancestors) treated them by accepting their apparent meanings without equating them with the attributes of the creation or altering their apparent meanings.

There is no compulsion in matter of faith. Distinct is the way of guidance now from error. He who turns away from the forces of evil and believes in God, will surely hold fast to a handle that is strong and unbreakable, for God hears all and knows everything.

There is no compulsion at all in religion; undoubtedly the right path has become very distinct from error; and whoever rejects faith in the devil (false deities) and believes in Allah has grasped a very firm handhold; it will never loosen; and Allah is All Hearing, All Knowing.

No compulsion is there in religion. Rectitude has become clear from error. So whosoever disbelieves in idols and believes in God, has laid hold of the most firm handle, unbreaking; God is All-hearing, All-knowing.

THERE SHALL BE no coercion in matters of faith. Distinct has now become the right way from [the way of] error: hence, he who rejects the powers of evil and believes in God has indeed taken hold of a support most unfailing, which shall never give way: for God is all-hearing, all-knowing.

No constraint is there in the religion; surely rectitude hath become manifestly distinguished from the error. Whosoever then disbelieveth in the devil and believeth in Allah, hath of a surety rain hold of the firm cable whereof there is no giving way. And Allah is Hearing, Knowing.

There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower.

There shall be no compulsion in religion; the right way has become distinct from the wrong way. Whoever renounces evil and believes in God has grasped the most trustworthy handle; which does not break. God is Hearing and Knowing.

There is no compulsion and coercion in regard to religion. The right thing has been made distinct from the wrong thing: now whoever rejects taghut and believes in Allah has taken a firm support that never gives way.

There is no compulsion in religion. Verily, the right path has become distinct from the wrong path. Whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower.

There is no compulsion in religion. The right direction is henceforth distinct from error. And he who rejecteth false deities and believeth in Allah hath grasped a firm handhold which will never break. Allah is Hearer, Knower.

There is no compulsion in religion: rectitude has become distinct from error. So one who disavows fake deities and has faith in Allah has held fast to the firmest handle for which there is no breaking; and Allah is all-hearing, all-knowing.

There is no compulsion in religion. Righteousness is now distinct from error. He who disbelieves in the idol and believes in Allah has grasped the firmest tie that will never break. Allah is Hearing, Knowing.

There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong. So whoever disbelieves in Taghut and believes in Allah has grasped the most trustworthy handhold with no break in it. And Allah is Hearing and Knowing.

There is no compulsion in religion. Certainly, right has become clearly distinct from wrong. Whoever rejects the devil and believes in God has firmly taken hold of a strong handle that never breaks. God is All-hearing and knowing.

There is no compulsion in religion; truly the right way has become clearly distinct from error; therefore, whoever disbelieves in the Shaitan and believes in Allah he indeed has laid hold on the firmest handle, which shall not break off, and Allah is Hearing, Knowing.

L<u>a</u> ikr<u>a</u>ha fee a<b>l</b>ddeeni qad tabayyana a<b>l</b>rrushdu mina alghayyi faman yakfur bi<b>al</b><u>tta</u>ghooti wayumin bi<b>A</b>ll<u>a</u>hi faqadi istamsaka bi<b>a</b>lAAurwati alwuthq<u>a</u> l<u>a</u> infi<u>sa</u>ma lah<u>a</u> wa<b>A</b>ll<u>a</u>hu sameeAAun AAaleem<b>un</b>

There shall be no compulsion in religion: true guidance has become distinct from error. But whoever refuses to be led by Satan and believes in God has grasped the strong handhold that will never break. God is all hearing and all knowing.

Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things.

لَآ إِكْرَاهَ فِى ٱلدِّينِ قَد تَّبَيَّنَ ٱلرُّشْدُ مِنَ ٱلْغَىِّ فَمَن يَكْفُرْ بِٱلطَّٰغُوتِ وَيُؤْمِنۢ بِٱللَّهِ فَقَدِ ٱسْتَمْسَكَ بِٱلْعُرْوَةِ ٱلْوُثْقَىٰ لَا ٱنفِصَامَ لَهَا وَٱللَّهُ سَمِيعٌ عَلِيمٌ

No one is forced to enter the religion of Islam, as it is clearly the true religion and there is no need to force anyone to believe in it. Truth stands clear from falsehood. Whoever rejects all those things that are worshipped besides Allah and frees himself from them, and has faith in Allah alone, has held on to the strongest rope for salvation on the Day of Resurrection and which will never break. Allah hears the statements of His servants, knows their actions and will reward them accordingly.

No one is forced to enter the religion of Islam, as it is clearly the true religion and there is no need to force anyone to believe in it. Truth stands clear from falsehood. Whoever rejects all those things that are worshipped besides Allah and frees himself from them, and has faith in Allah alone, has held on to the strongest rope for salvation on the Day of Resurrection and which will never break. Allah hears the statements of His servants, knows their actions and will reward them accordingly.

<p>Commentary</p><p>One who holds on to Islam firmly stays protected against destruction and deprivation. It was for this reason that such a person was likened to one who holds on firmly to the 'ring', the looped support of a strong rope, and thus manages to avoid falling down. As there is no danger of such a rope breaking apart and causing a fall, so there is no danger of destruction or loss in Islam -- should somebody just abandon the rope, that would be an entirely different matter. And should somebody abandon Islam itself, that would be an entirely different matter too. (Maulana Thanavi (رح) : Bayin al-Qur'an).</p><p>Keeping this verse in view, some people raise objections. They say this verse tells us that there is no compulsion in faith, although the teaching of jihad جھاد and qital قتال (fighting) in Islam appears contrary to this principle.</p><p>Looking at this a little carefully, we can find out that the objection is not valid, since the teaching of jihad and qital in Islam is not to coerce people into accepting Faith. Had it been so, why would there be Islamic injunctions of jizyah جزیہ to provide an umbrella of security for kuffar (disbelievers) which protects their life, property and honour? In fact, this is to remove disorder, strife or fasad فساد ، for Allah Almighty dislikes fasad فساد ، which is what the kuffar are after. Therefore, Allah Almighty says:</p><p>وَيَسْعَوْنَ فِي الْأَرْ‌ضِ فَسَادًا ۚ وَاللَّـهُ لَا يُحِبُّ الْمُفْسِدِينَ</p><p>And they go about the earth spreading disorder and Allah does not like those who spread disorder. (5:64)</p><p>It is for this reason that Allah Almighty has ordained that the fasad فساد created by these people should be removed by جھاد and qital قتال . So, killing such people is like the killing of serpents, scorpions and their harmful likes.</p><p>Islam has firmly banned the killing of women, children, the aged and the crippled etc., even in the heat of jihad on the battlefield, since they are incapable of creating disorder. Similarly, it has stopped the killing of those who become law-abiding citizens by promising to pay jizyah جزیہ (compensatory dues paid by free non-Muslims under Muslim rule against guarantee of the security of their life, property and honour).</p><p>This approach of Islam makes it clear that it does not force people to accept and enter Faith, rather far from it, by using it as a method of stopping oppression in the world, it hopes to establish justice and</p><p>equity and peace and security. When Sayyidna ` Umar ؓ invited an old Christian woman to accept Islam, she said in reply: انا عجوز کبیرۃ واموت الی قریب : 'I am an old woman nearing death.' Hearing this, Sayyidna ` Umar ؓ did not force her to come into the fold of Islam. In fact, he recited this very verse: لَا إِكْرَ‌اهَ فِي الدِّينِ that is, 'there is no compulsion in Faith.'</p><p>Really and truly, coercion and compulsion to make one accept a faith are not possible at all because faith is not related to outward physical response; it relates to the heart. Coercion and compulsion affect nothing but the outsides of physique and this is all that is affected by jihad and qital قتال (fighting in the way of Allah). Consequently, it is just not possible that people can be forced to accept faith through these measures. This proves that the verses of jihad and qital قتال are not contradictory to the verse: لَا إِكْرَ‌اهَ فِي الدِّينِ (There is no compulsion in</p><p>Faith). (Mazhari, Qurtubi)</p>

CommentaryOne who holds on to Islam firmly stays protected against destruction and deprivation. It was for this reason that such a person was likened to one who holds on firmly to the 'ring', the looped support of a strong rope, and thus manages to avoid falling down. As there is no danger of such a rope breaking apart and causing a fall, so there is no danger of destruction or loss in Islam -- should somebody just abandon the rope, that would be an entirely different matter. And should somebody abandon Islam itself, that would be an entirely different matter too. (Maulana Thanavi (رح) : Bayin al-Qur'an).Keeping this verse in view, some people raise objections. They say this verse tells us that there is no compulsion in faith, although the teaching of jihad جھاد and qital قتال (fighting) in Islam appears contrary to this principle.Looking at this a little carefully, we can find out that the objection is not valid, since the teaching of jihad and qital in Islam is not to coerce people into accepting Faith. Had it been so, why would there be Islamic injunctions of jizyah جزیہ to provide an umbrella of security for kuffar (disbelievers) which protects their life, property and honour? In fact, this is to remove disorder, strife or fasad فساد ، for Allah Almighty dislikes fasad فساد ، which is what the kuffar are after. Therefore, Allah Almighty says:وَيَسْعَوْنَ فِي الْأَرْ‌ضِ فَسَادًا ۚ وَاللَّـهُ لَا يُحِبُّ الْمُفْسِدِينَAnd they go about the earth spreading disorder and Allah does not like those who spread disorder. (5:64)It is for this reason that Allah Almighty has ordained that the fasad فساد created by these people should be removed by جھاد and qital قتال . So, killing such people is like the killing of serpents, scorpions and their harmful likes.Islam has firmly banned the killing of women, children, the aged and the crippled etc., even in the heat of jihad on the battlefield, since they are incapable of creating disorder. Similarly, it has stopped the killing of those who become law-abiding citizens by promising to pay jizyah جزیہ (compensatory dues paid by free non-Muslims under Muslim rule against guarantee of the security of their life, property and honour).This approach of Islam makes it clear that it does not force people to accept and enter Faith, rather far from it, by using it as a method of stopping oppression in the world, it hopes to establish justice andequity and peace and security. When Sayyidna ` Umar ؓ invited an old Christian woman to accept Islam, she said in reply: انا عجوز کبیرۃ واموت الی قریب : 'I am an old woman nearing death.' Hearing this, Sayyidna ` Umar ؓ did not force her to come into the fold of Islam. In fact, he recited this very verse: لَا إِكْرَ‌اهَ فِي الدِّينِ that is, 'there is no compulsion in Faith.'Really and truly, coercion and compulsion to make one accept a faith are not possible at all because faith is not related to outward physical response; it relates to the heart. Coercion and compulsion affect nothing but the outsides of physique and this is all that is affected by jihad and qital قتال (fighting in the way of Allah). Consequently, it is just not possible that people can be forced to accept faith through these measures. This proves that the verses of jihad and qital قتال are not contradictory to the verse: لَا إِكْرَ‌اهَ فِي الدِّينِ (There is no compulsion inFaith). (Mazhari, Qurtubi)

<h2 class="title">No Compulsion in Religion</h2><p>Allah said, </p><div class="text_uthmani arabic">لاَ إِكْرَاهَ فِى الدِّينِ</div><p>(There is no compulsion in religion), meaning, "Do not force anyone to become Muslim, for Islam is plain and clear, and its proofs and evidence are plain and clear. Therefore, there is no need to force anyone to embrace Islam. Rather, whoever Allah directs to Islam, opens his heart for it and enlightens his mind, will embrace Islam with certainty. Whoever Allah blinds his heart and seals his hearing and sight, then he will not benefit from being forced to embrace Islam." </p><p>It was reported that the Ansar were the reason behind revealing this Ayah, although its indication is general in meaning. Ibn Jarir recorded that Ibn `Abbas said that before Islam, "When (an Ansar) woman would not bear children who would live, she would vow that if she gives birth to a child who remains alive, she would raise him as a Jew. When Banu An-Nadir (the Jewish tribe) were evacuated from Al-Madinah, some of the children of the Ansar were being raised among them, and the Ansar said, `We will not abandon our children.' Allah revealed, </p><div class="text_uthmani arabic">لاَ إِكْرَاهَ فِى الدِّينِ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ</div><p>(There is no compulsion in religion. Verily, the right path has become distinct from the wrong path.)" </p><p>Abu Dawud and An-Nasa'i also recorded this Hadith. As for the Hadith that Imam Ahmad recorded, in which Anas said that the Messenger of Allah said to a man, </p><div class="text_uthmani arabic">«أَسْلِم»</div><p>قَالَ: إِنِّي أَجِدُنِي كَارِهًا قَالَ: </p><div class="text_uthmani arabic">«وَإِنْ كُنْتَ كَارِهًا»</div><p>("Embrace Islam." The man said, "I dislike it." The Prophet said, "Even if you dislike it.") </p><p>First, this is an authentic Hadith, with only three narrators between Imam Ahmad and the Prophet . However, it is not relevant to the subject under discussion, for the Prophet did not force that man to become Muslim. The Prophet merely invited this man to become Muslim, and he replied that he does not find himself eager to become Muslim. The Prophet said to the man that even though he dislikes embracing Islam, he should still embrace it, `for Allah will grant you sincerity and true intent.' </p><h2 class="title">Tawhid is the Most Trustworthy Handhold</h2><p>Allah's statement, </p><div class="text_uthmani arabic">فَمَنْ يَكْفُرْ بِالطَّـغُوتِ وَيُؤْمِن بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى لاَ انفِصَامَ لَهَا وَاللَّهُ سَمِيعٌ عَلِيمٌ</div><p>(Whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower) is in reference to, "Whoever shuns the rivals of Allah, the idols, and those that Shaytan calls to be worshipped besides Allah, whoever believes in Allah's Oneness, worships Him alone and testifies that there is no deity worthy of worship except Him, then </p><div class="text_uthmani arabic">فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى</div><p>(then he has grasped the most trustworthy handhold.) </p><p>Therefore, this person will have acquired firmness in the religion and proceeded on the correct way and the straight path. Abu Al-Qasim Al-Baghawi recorded that `Umar said, "Jibt means magic, and Taghut means Shaytan. Verily, courage and cowardice are two instincts that appear in men, the courageous fights for those whom he does not know and the coward runs away from defending his own mother. Man's honor resides with his religion and his status is based upon his character, even if he was Persian or Nabatian." `Umar's statement that Taghut is Shaytan is very sound, for this meaning includes every type of evil that the ignorant people of Jahiliyyah (pre Islamic era of ignorace) fell into, such as worshipping idols, referring to them for judgement, and invoking them for victory. </p><p>Allah's statement, </p><div class="text_uthmani arabic">فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى لاَ انفِصَامَ لَهَا</div><p>(then he has grasped the most trustworthy handhold that will never break) means, "He will have hold of the true religion with the strongest grasp." Allah equated this adherence to the firm handhold that never breaks because it is built solid and because its handle is firmly connected. This is why Allah said here, </p><div class="text_uthmani arabic">فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى لاَ انفِصَامَ لَهَا</div><p>(then he has grasped the most trustworthy handhold that will never break.) </p><p>Mujahid said, "The most trustworthy handhold is Iman (faith)." As-Suddi said that it refers to Islam. Imam Ahmad recorded that Qays bin `Abbad said, "I was in the Masjid when a man whose face showed signs of humbleness came and prayed two Rak`ahs that were modest in length. The people said, `This is a man from among the people of Paradise.' When he left, I followed him until he entered his house, and I entered it after him and spoke with him. When he felt at ease, I said to him, `When you entered the Masjid, the people said such and such things.' He said, `All praise is due to Allah! No one should say what he has no knowledge of. I will tell you why they said that. I saw a vision during the time of the Messenger of Allah, and I narrated it to him. I saw that I was in a green garden, ' and he described the garden's plants and spaciousness, `and there was an iron pole in the middle of the garden affixed in the earth and its tip reached the sky. On its tip, there was a handle, and I was told to ascend the pole. I said, `I cannot.' Then a helper came and raised my robe from behind and said to me, `Ascend.' I ascended until I grasped the handle and he said to me, `Hold on to the handle.' I awoke from that dream with the handle in my hand. I went to the Messenger of Allah and told him about the vision and he said, </p><div class="text_uthmani arabic">«أَمَّا الرَّوْضَةُ فَرَوْضَةُ الْإِسْلَامِ، وَأَمَّا الْعَمُودُ فَعَمُودُ الْإِسْلَامِ، وَأَمَّا الْعُرْوَةُ فَهِيَ الْعُرْوَةُ الْوُثْقَى، أَنْتَ عَلَى الْإِسْلَامِ حَتَّى تَمُوت»</div><p>(As for the garden, it represents Islam; as for the pole, it represents the pillar of Islam; and the handle represents the most trustworthy handhold. You shall remain Muslim until you die.) </p><p>This Companion was `Abdullah bin Salam." </p><p>This Hadith was also collected in the Two Sahihs; and Al-Bukhari also recorded it with another chain of narration. </p>

No Compulsion in ReligionAllah said, لاَ إِكْرَاهَ فِى الدِّينِ(There is no compulsion in religion), meaning, "Do not force anyone to become Muslim, for Islam is plain and clear, and its proofs and evidence are plain and clear. Therefore, there is no need to force anyone to embrace Islam. Rather, whoever Allah directs to Islam, opens his heart for it and enlightens his mind, will embrace Islam with certainty. Whoever Allah blinds his heart and seals his hearing and sight, then he will not benefit from being forced to embrace Islam." It was reported that the Ansar were the reason behind revealing this Ayah, although its indication is general in meaning. Ibn Jarir recorded that Ibn `Abbas said that before Islam, "When (an Ansar) woman would not bear children who would live, she would vow that if she gives birth to a child who remains alive, she would raise him as a Jew. When Banu An-Nadir (the Jewish tribe) were evacuated from Al-Madinah, some of the children of the Ansar were being raised among them, and the Ansar said, `We will not abandon our children.' Allah revealed, لاَ إِكْرَاهَ فِى الدِّينِ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ(There is no compulsion in religion. Verily, the right path has become distinct from the wrong path.)" Abu Dawud and An-Nasa'i also recorded this Hadith. As for the Hadith that Imam Ahmad recorded, in which Anas said that the Messenger of Allah said to a man, «أَسْلِم»قَالَ: إِنِّي أَجِدُنِي كَارِهًا قَالَ: «وَإِنْ كُنْتَ كَارِهًا»("Embrace Islam." The man said, "I dislike it." The Prophet said, "Even if you dislike it.") First, this is an authentic Hadith, with only three narrators between Imam Ahmad and the Prophet . However, it is not relevant to the subject under discussion, for the Prophet did not force that man to become Muslim. The Prophet merely invited this man to become Muslim, and he replied that he does not find himself eager to become Muslim. The Prophet said to the man that even though he dislikes embracing Islam, he should still embrace it, `for Allah will grant you sincerity and true intent.' Tawhid is the Most Trustworthy HandholdAllah's statement, فَمَنْ يَكْفُرْ بِالطَّـغُوتِ وَيُؤْمِن بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى لاَ انفِصَامَ لَهَا وَاللَّهُ سَمِيعٌ عَلِيمٌ(Whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower) is in reference to, "Whoever shuns the rivals of Allah, the idols, and those that Shaytan calls to be worshipped besides Allah, whoever believes in Allah's Oneness, worships Him alone and testifies that there is no deity worthy of worship except Him, then فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى(then he has grasped the most trustworthy handhold.) Therefore, this person will have acquired firmness in the religion and proceeded on the correct way and the straight path. Abu Al-Qasim Al-Baghawi recorded that `Umar said, "Jibt means magic, and Taghut means Shaytan. Verily, courage and cowardice are two instincts that appear in men, the courageous fights for those whom he does not know and the coward runs away from defending his own mother. Man's honor resides with his religion and his status is based upon his character, even if he was Persian or Nabatian." `Umar's statement that Taghut is Shaytan is very sound, for this meaning includes every type of evil that the ignorant people of Jahiliyyah (pre Islamic era of ignorace) fell into, such as worshipping idols, referring to them for judgement, and invoking them for victory. Allah's statement, فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى لاَ انفِصَامَ لَهَا(then he has grasped the most trustworthy handhold that will never break) means, "He will have hold of the true religion with the strongest grasp." Allah equated this adherence to the firm handhold that never breaks because it is built solid and because its handle is firmly connected. This is why Allah said here, فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى لاَ انفِصَامَ لَهَا(then he has grasped the most trustworthy handhold that will never break.) Mujahid said, "The most trustworthy handhold is Iman (faith)." As-Suddi said that it refers to Islam. Imam Ahmad recorded that Qays bin `Abbad said, "I was in the Masjid when a man whose face showed signs of humbleness came and prayed two Rak`ahs that were modest in length. The people said, `This is a man from among the people of Paradise.' When he left, I followed him until he entered his house, and I entered it after him and spoke with him. When he felt at ease, I said to him, `When you entered the Masjid, the people said such and such things.' He said, `All praise is due to Allah! No one should say what he has no knowledge of. I will tell you why they said that. I saw a vision during the time of the Messenger of Allah, and I narrated it to him. I saw that I was in a green garden, ' and he described the garden's plants and spaciousness, `and there was an iron pole in the middle of the garden affixed in the earth and its tip reached the sky. On its tip, there was a handle, and I was told to ascend the pole. I said, `I cannot.' Then a helper came and raised my robe from behind and said to me, `Ascend.' I ascended until I grasped the handle and he said to me, `Hold on to the handle.' I awoke from that dream with the handle in my hand. I went to the Messenger of Allah and told him about the vision and he said, «أَمَّا الرَّوْضَةُ فَرَوْضَةُ الْإِسْلَامِ، وَأَمَّا الْعَمُودُ فَعَمُودُ الْإِسْلَامِ، وَأَمَّا الْعُرْوَةُ فَهِيَ الْعُرْوَةُ الْوُثْقَى، أَنْتَ عَلَى الْإِسْلَامِ حَتَّى تَمُوت»(As for the garden, it represents Islam; as for the pole, it represents the pillar of Islam; and the handle represents the most trustworthy handhold. You shall remain Muslim until you die.) This Companion was `Abdullah bin Salam." This Hadith was also collected in the Two Sahihs; and Al-Bukhari also recorded it with another chain of narration.

God is the friend of those who believe, and leads them out of darkness into light; but the patrons of infidels are idols and devils who lead them from light into darkness. They are the residents of Hell, and will there for ever abide.

Allah is the Guardian of the Muslims – He removes them from realms of darkness towards light; and the supporters of disbelievers are the devils – they remove them from light towards the realms of darkness; it is they who are the people of fire; they will remain in it forever.

God is the Protector of the believers; He brings them forth from the shadows into the light. And the unbelievers -- their protectors are idols, that bring them forth from the light into the shadows; those are the inhabitants of the Fire, therein dwelling forever.

God is near unto those who have faith, taking them out of deep darkness into the light - whereas near unto those who are bent on denying the truth are the powers of evil that take them out of the light into darkness deep: it is they who are destined for the fire, therein to abide.

Allah is the Patron of those who believe; He bringeth them forth from darknesses into the light; And, for those who disbelieve, the devils are their patrons; they bring them forth from the light into darknesses. These are the fellows of Fire, therein shall be abiders.

Allah is the Wali (Protector or Guardian) of those who believe. He brings them out from darkness into light. But as for those who disbelieve, their Auliya (supporters and helpers) are Taghut [false deities and false leaders, etc.], they bring them out from light into darkness. Those are the dwellers of the Fire, and they will abide therein forever.

God is the Lord of those who believe; He brings them out of darkness and into light. As for those who disbelieve, their lords are the evil ones; they bring them out of light and into darkness—these are the inmates of the Fire, in which they will abide forever.

And Allah (Whose support he takes) hears everything and knows everything. Allah is the Helper and Protector of those who believe in Him: He brings them out of the depths of darkness into the light. As for the disbelievers, they have taghut as their patron, who drives them out of light into the depths of darkness. These are the people who are doomed to the Fire, wherein they shall live for ever.

Allah is the Wali (Protector or Guardian) of those who believe. He brings them out from darknesses into light. But as for those who disbelieve, their Awliya' (supporters and helpers) are Taghut (false deities and false leaders), they bring them out from light into darknesses. Those are the dwellers of the Fire, and they will abide therein forever.

Allah is the Protecting Guardian of those who believe. He bringeth them out of darkness into light. As for those who disbelieve, their patrons are false deities. They bring them out of light into darkness. Such are rightful owners of the Fire. They will abide therein.

Allah is the wali of the faithful: He brings them out of darkness into light. As for the faithless, their awliya are the fake deities, who drive them out of light into darkness. They shall be the inmates of the Fire, and they will remain in it [forever].

Allah is the Guardian of those who believe. He brings them out from darkness into the light. As for those who disbelieve, their guides are idols, they bring them out from the light into darkness. They are the companions of the Fire and shall live in it for ever.

Allah is the ally of those who believe. He brings them out from darknesses into the light. And those who disbelieve - their allies are Taghut. They take them out of the light into darknesses. Those are the companions of the Fire; they will abide eternally therein.

God is the Guardian of the believers and it is He who takes them out of darkness into light. The Devil is the guardian of those who deny the Truth and he leads them from light to darkness. These are the dwellers of hell wherein they will live forever.

Allah is the guardian of those who believe. He brings them out of the darkness into the light; and (as to) those who disbelieve, their guardians are Shaitans who take them out of the light into the darkness; they are the inmates of the fire, in it they shall abide.

All<u>a</u>hu waliyyu alla<u>th</u>eena <u>a</u>manoo yukhrijuhum mina a<b>l</b><i><u>thth</u></i>ulum<u>a</u>ti il<u>a</u> a<b>l</b>nnoori wa<b>a</b>lla<u>th</u>eena kafaroo awliy<u>a</u>ohumu a<b>l</b><u>tta</u>ghootu yukhrijoonahum mina a<b>l</b>nnoori il<u>a</u> a<b>l</b><i><u>thth</u></i>ulum<u>a</u>ti ol<u>a</u>ika a<u>s</u><u>ha</u>bu a<b>l</b>nn<u>a</u>ri hum feeh<u>a</u> kh<u>a</u>lidoon<b>a</b>

God is the patron of the faithful. He leads them from darkness to the light. As for those who deny the truth, their supporter is Satan, who brings them out of light into darkness. They are the heirs of the Fire, and there they will remain forever.

Allah is the Protector of those who have faith: from the depths of darkness He will lead them forth into light. Of those who reject faith the patrons are the evil ones: from light they will lead them forth into the depths of darkness. They will be companions of the fire, to dwell therein (For ever).

ٱللَّهُ وَلِىُّ ٱلَّذِينَ ءَامَنُوا۟ يُخْرِجُهُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ وَٱلَّذِينَ كَفَرُوٓا۟ أَوْلِيَآؤُهُمُ ٱلطَّٰغُوتُ يُخْرِجُونَهُم مِّنَ ٱلنُّورِ إِلَى ٱلظُّلُمَٰتِ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ هُمْ فِيهَا خَٰلِدُونَ

God takes care of those who have faith in Him. He grants them success and victory and takes them out of the darkness of disbelief and ignorance into the light of faith and knowledge. The friends of the disbelievers are Satan and his assistants who make disbelief seem beautiful to them and who take them from the light of faith and knowledge into the darkness of disbelief and ignorance. They are the people of the Fire who will remain there forever. Allah takes care of those who have faith in Him: He gives them success and victory and takes them out of the darkness of disbelief and ignorance into the light of faith and knowledge. The friends of the disbelievers are Satan and his assistants who make disbelief seem beautiful to them, and who take them from the light of faith and knowledge into the darkness of disbelief and ignorance. They are the people of the fire of Hell who will live there eternally.

God takes care of those who have faith in Him. He grants them success and victory and takes them out of the darkness of disbelief and ignorance into the light of faith and knowledge. The friends of the disbelievers are Satan and his assistants who make disbelief seem beautiful to them and who take them from the light of faith and knowledge into the darkness of disbelief and ignorance. They are the people of the Fire who will remain there forever. Allah takes care of those who have faith in Him: He gives them success and victory and takes them out of the darkness of disbelief and ignorance into the light of faith and knowledge. The friends of the disbelievers are Satan and his assistants who make disbelief seem beautiful to them, and who take them from the light of faith and knowledge into the darkness of disbelief and ignorance. They are the people of the fire of Hell who will live there eternally.

<p>Commentary</p><p>This verse also tells us that faith ('Iman ایمان ) is the greatest blessing</p><p>and disbelief (kufr کفر ) is the greatest misfortune, and that there is darkness in friendship with those who disbelieve (kuffar کُفار ).</p>

CommentaryThis verse also tells us that faith ('Iman ایمان ) is the greatest blessingand disbelief (kufr کفر ) is the greatest misfortune, and that there is darkness in friendship with those who disbelieve (kuffar کُفار ).

<p>Allah stated that whoever follows what pleases Him, He will guide him to the paths of peace, that is Islam, or Paradise. Verily, Allah delivers His believing servants from the darkness of disbelief, doubt and hesitation, to the light of the plain, clear, explained, easy and unequivocal truth. He also stated that Shaytan is the supporter of the disbelievers who beautifies the paths of ignorance and misguidance that they follow, thus causing them to deviate from the true path into disbelief and wickedness. </p><div class="text_uthmani arabic">أُولَـئِكَ أَصْحَـبُ النَّارِ هُمْ فِيهَا خَـلِدُونَ</div><p>(Those are the dwellers of the Fire, and they will abide therein forever.) </p><p>This is why Allah mentioned the light in the singular while mentioned the darkness in the plural, because truth is one, while disbelief comes as several types, all of which are false. Similarly, Allah said, </p><div class="text_uthmani arabic">وَأَنَّ هَـذَا صِرَطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلاَ تَتَّبِعُواْ السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ ذَلِكُمْ وَصَّـكُمْ بِهِ لَعَلَّكُمْ تَتَّقُونَ </div><p>(And verily, this is my straight path, so follow it, and follow not (other) paths, for they will separate you away from His path. This He has ordained for you that you may have Taqwa) 6:153, </p><div class="text_uthmani arabic">وَجَعَلَ الظُّلُمَـتِ وَالنُّورَ</div><p>(And originated the darknesses and the light) 6:1, and, </p><div class="text_uthmani arabic">ظِلَـلُهُ عَنِ الْيَمِينِ</div><p>(to the right and to the lefts) 16: 48 </p><p>There are many other Ayat on the subject that mention the truth in the singular and falsehood in the plural, because of falsehood's many divisions and branches. </p>

Allah stated that whoever follows what pleases Him, He will guide him to the paths of peace, that is Islam, or Paradise. Verily, Allah delivers His believing servants from the darkness of disbelief, doubt and hesitation, to the light of the plain, clear, explained, easy and unequivocal truth. He also stated that Shaytan is the supporter of the disbelievers who beautifies the paths of ignorance and misguidance that they follow, thus causing them to deviate from the true path into disbelief and wickedness. أُولَـئِكَ أَصْحَـبُ النَّارِ هُمْ فِيهَا خَـلِدُونَ(Those are the dwellers of the Fire, and they will abide therein forever.) This is why Allah mentioned the light in the singular while mentioned the darkness in the plural, because truth is one, while disbelief comes as several types, all of which are false. Similarly, Allah said, وَأَنَّ هَـذَا صِرَطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلاَ تَتَّبِعُواْ السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ ذَلِكُمْ وَصَّـكُمْ بِهِ لَعَلَّكُمْ تَتَّقُونَ (And verily, this is my straight path, so follow it, and follow not (other) paths, for they will separate you away from His path. This He has ordained for you that you may have Taqwa) 6:153, وَجَعَلَ الظُّلُمَـتِ وَالنُّورَ(And originated the darknesses and the light) 6:1, and, ظِلَـلُهُ عَنِ الْيَمِينِ(to the right and to the lefts) 16: 48 There are many other Ayat on the subject that mention the truth in the singular and falsehood in the plural, because of falsehood's many divisions and branches.

Have you thought of the man who argued with Abraham about his Lord because God had given him a kingdom? When Abraham said: "My Lord is the giver of life and death," he replied: "I am the giver of life and death." And Abraham said: "God makes the sun rise from the East; so you make it rise from the West," and dumbfounded was the infidel. God does not guide those who are unjust.

Did you (O dear Prophet Mohammed – peace and blessings be upon him) not see him who argued with Ibrahim (Abraham) concerning his Lord, as Allah had given him the kingdom? When Ibrahim said, “My Lord is He Who gives life and causes death”, he answered, “I give life and cause death”; Ibrahim said, “So indeed it is Allah Who brings the sun from the East – you bring it from the West!” – the disbeliever was therefore baffled; and Allah does not guide the unjust.

Hast thou not regarded him who disputed with Abraham, concerning his Lord, that God had given him the kingship? When Abraham said, 'My Lord is He who gives life, and makes to die,' he said, 'I give life, and make to die.' Said Abraham, 'God brings the sun from the east; so bring thou it from the west.' Then the unbeliever was confounded. God guides not the people of the evildoers.

ART THOU NOT aware of that [king] who argued with Abraham about his Sustainer, (simply] because God had granted him kingship? Lo! Abraham said: "My Sustainer is He who grants life and deals death." [The king] replied: "I [too] grant life and deal death!" Said Abraham: "Verily, God causes the sun to rise in the east; cause it, then, to rise in the west!" Thereupon he who was bent on denying the truth remained dumbfounded: for God does not guide people who [deliberately] do wrong.

Bethinkest thou not of one who contended with Ibrahim concerning his Lord, because Allah had vouchsafed unto him dominion! When Ibrahim said: my Lord is He Who giveth life and causeth death, he said: give life and cause death. Ibrahim said: verily Allah bringeth the sun from the east, then bring it thou from the west. Thereupon he Who disbelieved Was dumb-founded, And Allah guideth not a wrong-doing people.

Have you not looked at him who disputed with Ibrahim (Abraham) about his Lord (Allah), because Allah had given him the kingdom? When Ibrahim (Abraham) said (to him): "My Lord (Allah) is He Who gives life and causes death." He said, "I give life and cause death." Ibrahim (Abraham) said, "Verily! Allah causes the sun to rise from the east; then cause it you to rise from the west." So the disbeliever was utterly defeated. And Allah guides not the people, who are Zalimun (wrong-doers, etc.).

Have you not considered him who argued with Abraham about his Lord, because God had given him sovereignty? Abraham said, “My Lord is He who gives life and causes death.” He said, “I give life and cause death.” Abraham said, “God brings the sun from the East, so bring it from the West,” so the blasphemer was confounded. God does not guide the wrongdoing people.

Have you not considered the case of the person who had an argument with Abraham as to `Whom Abraham acknowledged as his Lord?' The dispute arose because Allah had given him the kingship, (which had made him arrogant). When Abraham said, "My Lord is He Who gives life and causes death," he answered, "I give life and cause death." Then Abraham said, "Well, Allah brings the sun from the east: just bring it from the west." At this the disbeliever was confounded: (yet he did not believe), for Allah does not show guidance to unjust people.

Have you not looked at him who disputed with Ibrahim about his Lord (Allah), because Allah had given him the kingdom When Ibrahim said (to him): "My Lord is He Who gives life and causes death." He said, "I give life and cause death." Ibrahim said, "Verily, Allah brings the sun from the east; then bring it you from the west." So the disbeliever was utterly defeated. And Allah guides not the people, who are wrongdoers.

Bethink thee of him who had an argument with Abraham about his Lord, because Allah had given him the kingdom; how, when Abraham said: My Lord is He Who giveth life and causeth death, he answered: I give life and cause death. Abraham said: Lo! Allah causeth the sun to rise in the East, so do thou cause it to come up from the West. Thus was the disbeliever abashed. And Allah guideth not wrongdoing folk.

Have you not regarded him who argued with Abraham about his Lord, [only] because Allah had given him kingdom? When Abraham said, ‘My Lord is He who gives life and brings death,’ he replied, ‘I [too] give life and bring death.’ Abraham said, ‘Indeed Allah brings the sun from the east; now you bring it from the west.’ Thereat the faithless one was dumbfounded. And Allah does not guide the wrongdoing lot.

Have you not seen he who argued with Abraham about his Lord that Allah had given him the kingship! When Abraham said: 'My Lord is He who revives, and causes to die' He said: 'I revive, and cause to die' Abraham said: 'Allah brings up the sun from the east; so you bring it from the west' Then he who disbelieved became pale. Allah does not guide the nation, the harmdoers.

Have you not considered the one who argued with Abraham about his Lord [merely] because Allah had given him kingship? When Abraham said, "My Lord is the one who gives life and causes death," he said, "I give life and cause death." Abraham said, "Indeed, Allah brings up the sun from the east, so bring it up from the west." So the disbeliever was overwhelmed [by astonishment], and Allah does not guide the wrongdoing people.

(Muhammad), have you heard about the one who argued with Abraham about his Lord for His granting him authority? Abraham said, "It is only my Lord who gives life and causes things to die." His opponent said, "I also can give life and make things die." Abraham said, "God causes the sun to come up from the East. You make it come from the West." Thus the unbeliever was confounded. God does not guide the unjust people.

Have you not considered him (Namrud) who disputed with Ibrahim about his Lord, because Allah had given him the kingdom? When Ibrahim said: My Lord is He who gives life and causes to die, he said: I give life and cause death. Ibrahim said: So surely Allah causes the sun to rise from the east, then make it rise from the west; thus he who disbelieved was confounded; and Allah does not guide aright the unjust people.

Alam tara il<u>a</u> alla<u>th</u>ee <u>ha</u>jja ibr<u>a</u>heema fee rabbihi an <u>a</u>t<u>a</u>hu All<u>a</u>hu almulka i<u>th</u> q<u>a</u>la ibr<u>a</u>heemu rabbiya alla<u>th</u>ee yu<u>h</u>yee wayumeetu q<u>a</u>la an<u>a</u> o<u>h</u>yee waomeetu q<u>a</u>la ibr<u>a</u>heemu fainna All<u>a</u>ha yatee bi<b>al</b>shshamsi mina almashriqi fati bih<u>a</u> mina almaghribi fabuhita alla<u>th</u>ee kafara wa<b>A</b>ll<u>a</u>hu l<u>a</u> yahdee alqawma a<b>l</b><i><u>thth</u></i><u>a</u>limeen<b>a</b>

Have you not heard of him who argued with Abraham about his Lord because God had bestowed the kingdom upon him? Abraham said, "My Lord is the one who gives life and brings death." He answered, "I [too] give life and bring death!" Abraham said, "God brings up the sun from the east, so bring it up yourself from the west." Then the disbeliever was confounded. God does not guide the wrongdoers.

Hast thou not Turned thy vision to one who disputed with Abraham About his Lord, because Allah had granted him power? Abraham said: "My Lord is He Who Giveth life and death." He said: "I give life and death". Said Abraham: "But it is Allah that causeth the sun to rise from the east: Do thou then cause him to rise from the West." Thus was he confounded who (in arrogance) rejected faith. Nor doth Allah Give guidance to a people unjust.

أَلَمْ تَرَ إِلَى ٱلَّذِى حَآجَّ إِبْرَٰهِۦمَ فِى رَبِّهِۦٓ أَنْ ءَاتَىٰهُ ٱللَّهُ ٱلْمُلْكَ إِذْ قَالَ إِبْرَٰهِۦمُ رَبِّىَ ٱلَّذِى يُحْىِۦ وَيُمِيتُ قَالَ أَنَا۠ أُحْىِۦ وَأُمِيتُ قَالَ إِبْرَٰهِۦمُ فَإِنَّ ٱللَّهَ يَأْتِى بِٱلشَّمْسِ مِنَ ٱلْمَشْرِقِ فَأْتِ بِهَا مِنَ ٱلْمَغْرِبِ فَبُهِتَ ٱلَّذِى كَفَرَ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّٰلِمِينَ

O Prophet, do you know about the arrogance of the rebellious one who argued with Abraham about Allah’s Lordship and Oneness? This happened because Allah had given him the power to rule, yet he transgressed and took advantage of his position. Abraham explained to him the attributes of his Lord by saying, ‘My Lord is the One Who gives life to the creation and causes them to die’. The rebel stubbornly said, ‘I too can give life and cause death. I can kill whomever I wish and pardon whomever I wish’. Abraham then put forward another stronger argument by saying to him, ‘The Lord I worship is the One Who brings the sun from the direction of the east; so, you should bring it from the direction of west!’ The rebel was shocked and defeated by this strong argument. Allah does not allow wrongdoers to be guided and traverse His Path because of their disobedience and rebellion.

O Prophet, do you know about the arrogance of the rebellious one who argued with Abraham about Allah’s Lordship and Oneness? This happened because Allah had given him the power to rule, yet he transgressed and took advantage of his position. Abraham explained to him the attributes of his Lord by saying, ‘My Lord is the One Who gives life to the creation and causes them to die’. The rebel stubbornly said, ‘I too can give life and cause death. I can kill whomever I wish and pardon whomever I wish’. Abraham then put forward another stronger argument by saying to him, ‘The Lord I worship is the One Who brings the sun from the direction of the east; so, you should bring it from the direction of west!’ The rebel was shocked and defeated by this strong argument. Allah does not allow wrongdoers to be guided and traverse His Path because of their disobedience and rebellion.

<p>The verse refers to Namrud نمرود ، the emperor of Babylon, who denied the very existence of God and had a debate with Sayyidna Ibrahim (علیہ السلام) on this issue. Allah has given him political power over a large territory. He should have been grateful to his Lord. But, on the contrary, his political power inflated him with pride and arrogance; he started denying the very existence of Him. It is in this context that the Holy Qur'an says: 'the one who argued with Ibrahim about his Lord, because Allah had given him kingship."</p><p>In the course of argument, he asked Ibrahim (علیہ السلام) about the basic attributes of God. He replied, "My Lord is the One who gives life and brings death." The foolish king did not understand the real nature of 'giving life' and 'bringing death.' Therefore, he argued that he, too, can kill anyone through his order and bring thereby death to him and can also let off a person sentenced to death and give thereby life to him. Obviously, his argument was totally absurd, because 'giving life' means to give life to something lifeless56.</p><p>56. And 'bringing death' means power which may remove the life from every living creature without a necessary intervention of an apparent cause.</p><p>When Sayyidna Ibrahim (علیہ السلام) felt that his addressee is unable to understand the real nature of 'giving life' and 'bringing death,' he switched over to another argument and said, "Allah brings the sun out from the East, now, you bring it out from the West." Here the king was baffled and could not answer the Abrahimic argument. But even after the truth became clear to him, he did not accept the guidance. Hence the Qur'anic statement: "And Allah does not put the unjust people on the right path."</p><p>Injunctions and related considerations</p><p>1. It is evident from the words used in the verse that if an infidel is given political power or a high worldly status, there is no harm (for a Muslim) in referring to him as a holder of that position (Qurtubi).</p><p>2. The verse also affirms the permissibility of having debate with such an infidel in order to manifest the difference between right and wrong.</p><p>3. Some people doubt the validity of the last argument of Sayyidna Ibrahim (علیہ السلام) ، because Namrud نمرود could have refuted it by a counter demand from Ibrahim (علیہ السلام) and could have said, "If there is a God, let Him bring the sun out from the West."</p><p>But it is obvious that he could not come out with this counter-demand. The reason is that as soon as he heard the argument, he came to the conclusion that (he himself or anybody else cannot bring out the sun from the East or the West and) it is surely a divine function which proves the existence of God. And once it is proved that it is God who brings the sun out from the East, it necessarily follows from it that He has the power to bring it out from the West also. The king also came to the conclusion that Ibrahim (علیہ السلام) ، ac is the messenger of Allah, and if the prayed Allah to bring out the sun from the. West, Allah will do it, in which case such a miraculous event may bring a revolution against him and he may be deprived of his kingdom. Therefore, he did not make such a demand and having no other answer, was baffled with the argument. (Bayin al-Qur'an)</p>

The verse refers to Namrud نمرود ، the emperor of Babylon, who denied the very existence of God and had a debate with Sayyidna Ibrahim (علیہ السلام) on this issue. Allah has given him political power over a large territory. He should have been grateful to his Lord. But, on the contrary, his political power inflated him with pride and arrogance; he started denying the very existence of Him. It is in this context that the Holy Qur'an says: 'the one who argued with Ibrahim about his Lord, because Allah had given him kingship."In the course of argument, he asked Ibrahim (علیہ السلام) about the basic attributes of God. He replied, "My Lord is the One who gives life and brings death." The foolish king did not understand the real nature of 'giving life' and 'bringing death.' Therefore, he argued that he, too, can kill anyone through his order and bring thereby death to him and can also let off a person sentenced to death and give thereby life to him. Obviously, his argument was totally absurd, because 'giving life' means to give life to something lifeless56.56. And 'bringing death' means power which may remove the life from every living creature without a necessary intervention of an apparent cause.When Sayyidna Ibrahim (علیہ السلام) felt that his addressee is unable to understand the real nature of 'giving life' and 'bringing death,' he switched over to another argument and said, "Allah brings the sun out from the East, now, you bring it out from the West." Here the king was baffled and could not answer the Abrahimic argument. But even after the truth became clear to him, he did not accept the guidance. Hence the Qur'anic statement: "And Allah does not put the unjust people on the right path."Injunctions and related considerations1. It is evident from the words used in the verse that if an infidel is given political power or a high worldly status, there is no harm (for a Muslim) in referring to him as a holder of that position (Qurtubi).2. The verse also affirms the permissibility of having debate with such an infidel in order to manifest the difference between right and wrong.3. Some people doubt the validity of the last argument of Sayyidna Ibrahim (علیہ السلام) ، because Namrud نمرود could have refuted it by a counter demand from Ibrahim (علیہ السلام) and could have said, "If there is a God, let Him bring the sun out from the West."But it is obvious that he could not come out with this counter-demand. The reason is that as soon as he heard the argument, he came to the conclusion that (he himself or anybody else cannot bring out the sun from the East or the West and) it is surely a divine function which proves the existence of God. And once it is proved that it is God who brings the sun out from the East, it necessarily follows from it that He has the power to bring it out from the West also. The king also came to the conclusion that Ibrahim (علیہ السلام) ، ac is the messenger of Allah, and if the prayed Allah to bring out the sun from the. West, Allah will do it, in which case such a miraculous event may bring a revolution against him and he may be deprived of his kingdom. Therefore, he did not make such a demand and having no other answer, was baffled with the argument. (Bayin al-Qur'an)

<h2 class="title">The Debate Between Ibrahim Al-Khalil and King Nimrod</h2><p>The king who disputed with Ibrahim was King Nimrod, son of Canaan, son of Kush, son of Sam, son of Noah, as Mujahid stated. It was also said that he was Nimrod, son of Falikh, son of `Abir, son of Shalikh, son of Arfakhshand, son of Sam, son of Noah. Mujahid said, "The kings who ruled the eastern and western parts of the world are four, two believers and two disbelievers. As for the two believing kings, they were Sulayman bin Dawud and Dhul-Qarnayn. As for the two disbelieving kings, they were Nimrod and Nebuchadnezzar." Allah knows best. </p><p>Allah said, </p><div class="text_uthmani arabic">أَلَمْ تَرَ</div><p>(Have you not looked) meaning, "With your heart, O Muhammad!" </p><div class="text_uthmani arabic">إِلَى الَّذِى حَآجَّ إِبْرَهِيمَ فِى رِبِّهِ</div><p>(at him who disputed with Ibrahim about his Lord) meaning, about the existence of Allah. Nimrod denied the existence of a god other than himself, as he claimed, just as Fir`awn said later to his people, </p><div class="text_uthmani arabic">مَا عَلِمْتُ لَكُمْ مِّنْ إِلَـهٍ غَيْرِى</div><p>(I know not that you have a god other than me) 28:38. </p><p>What made Nimrod commit this transgression, utter disbelief and arrant rebellion was his tyranny and the fact that he ruled for a long time. This is why the Ayah continued, </p><div class="text_uthmani arabic">أَنْ آتَـهُ اللَّهُ الْمُلْكَ</div><p>(Because Allah had given him the kingdom. ) </p><p>It appears that Nimrod asked Ibrahim to produce proof that Allah exists. Ibrahim replied, </p><div class="text_uthmani arabic">رَبِّيَ الَّذِى يُحْىِ وَيُمِيتُ</div><p>(My Lord is He Who gives life and causes death) meaning, "The proof of Allah's existence is the creations that exist after they were nothing and perish after they had existed. This only proves the existence of the Creator, Who does what He wills, for these things could not have occurred on their own without a Creator who created them, and He is the Lord that I call to for worship, Alone without a partner." </p><p>This is when Nimrod said, </p><div class="text_uthmani arabic">أَنَا أُحْىِ وَأُمِيتُ</div><p>(I give life and cause death.) </p><p>Qatadah, Muhammad bin Ishaq and As-Suddi said that he meant, "Two men who deserved execution were to be brought before me, and I would command that one of them be killed, and he would be killed. I would command that the second man be pardoned, and he would be pardoned. This is how I bring life and death." However, it appears that since Nimrod did not deny the existence of a Creator, his statement did not mean what Qatadah said it meant. This explanation does not provide an answer to what Ibrahim said. Nimrod arrogantly and defiantly claimed that he was the creator and pretended that it was he who brings life and death. Later on, Fir`awn imitated him and announced, </p><div class="text_uthmani arabic">مَا عَلِمْتُ لَكُمْ مِّنْ إِلَـهٍ غَيْرِى</div><p>(I know not that you have a god other than me) 28: 38. </p><p>This is why Ibrahim said to Nimrod, </p><div class="text_uthmani arabic">فَإِنَّ اللَّهَ يَأْتِى بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ</div><p>(Verily, Allah brings the sun from the east; then bring it you from the west.) </p><p>This Ayah means, "You claim that it is you who brings life and death. He who brings life and death controls the existence and creates whatever is in it, including controlling its planets and their movements. For instance, the sun rises everyday from the east. Therefore, if you were god, as you claimed, bringing life and death, then bring the sun from the west." Since the king was aware of his weakness, inadequacy and that he was not able to reply to Ibrahim's request, he was idle, silent and unable to comment. Therefore, the proof was established against him. Allah said, </p><div class="text_uthmani arabic">وَاللَّهُ لاَ يَهْدِى الْقَوْمَ الظَّـلِمِينَ</div><p>(And Allah guides not the people, who are wrongdoers) meaning, Allah deprives the unjust people of any valid proof or argument. Furthermore, their false proof and arguments are annulled by their Lord, and they have earned His anger and will suffer severe torment. </p><p>The meaning that we provided is better than the meaning that some philosophers offered, claiming that Ibrahim used the second argument because it was clearer than the first one. Rather, our explanation asserts that Ibrahim refuted both claims of Nimrod, all praise is due to Allah. </p><p>As-Suddi stated that the debate between Ibrahim and Nimrod occurred after Ibrahim was thrown in the fire, for Ibrahim did not meet the king before that day. </p>

The Debate Between Ibrahim Al-Khalil and King NimrodThe king who disputed with Ibrahim was King Nimrod, son of Canaan, son of Kush, son of Sam, son of Noah, as Mujahid stated. It was also said that he was Nimrod, son of Falikh, son of `Abir, son of Shalikh, son of Arfakhshand, son of Sam, son of Noah. Mujahid said, "The kings who ruled the eastern and western parts of the world are four, two believers and two disbelievers. As for the two believing kings, they were Sulayman bin Dawud and Dhul-Qarnayn. As for the two disbelieving kings, they were Nimrod and Nebuchadnezzar." Allah knows best. Allah said, أَلَمْ تَرَ(Have you not looked) meaning, "With your heart, O Muhammad!" إِلَى الَّذِى حَآجَّ إِبْرَهِيمَ فِى رِبِّهِ(at him who disputed with Ibrahim about his Lord) meaning, about the existence of Allah. Nimrod denied the existence of a god other than himself, as he claimed, just as Fir`awn said later to his people, مَا عَلِمْتُ لَكُمْ مِّنْ إِلَـهٍ غَيْرِى(I know not that you have a god other than me) 28:38. What made Nimrod commit this transgression, utter disbelief and arrant rebellion was his tyranny and the fact that he ruled for a long time. This is why the Ayah continued, أَنْ آتَـهُ اللَّهُ الْمُلْكَ(Because Allah had given him the kingdom. ) It appears that Nimrod asked Ibrahim to produce proof that Allah exists. Ibrahim replied, رَبِّيَ الَّذِى يُحْىِ وَيُمِيتُ(My Lord is He Who gives life and causes death) meaning, "The proof of Allah's existence is the creations that exist after they were nothing and perish after they had existed. This only proves the existence of the Creator, Who does what He wills, for these things could not have occurred on their own without a Creator who created them, and He is the Lord that I call to for worship, Alone without a partner." This is when Nimrod said, أَنَا أُحْىِ وَأُمِيتُ(I give life and cause death.) Qatadah, Muhammad bin Ishaq and As-Suddi said that he meant, "Two men who deserved execution were to be brought before me, and I would command that one of them be killed, and he would be killed. I would command that the second man be pardoned, and he would be pardoned. This is how I bring life and death." However, it appears that since Nimrod did not deny the existence of a Creator, his statement did not mean what Qatadah said it meant. This explanation does not provide an answer to what Ibrahim said. Nimrod arrogantly and defiantly claimed that he was the creator and pretended that it was he who brings life and death. Later on, Fir`awn imitated him and announced, مَا عَلِمْتُ لَكُمْ مِّنْ إِلَـهٍ غَيْرِى(I know not that you have a god other than me) 28: 38. This is why Ibrahim said to Nimrod, فَإِنَّ اللَّهَ يَأْتِى بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ(Verily, Allah brings the sun from the east; then bring it you from the west.) This Ayah means, "You claim that it is you who brings life and death. He who brings life and death controls the existence and creates whatever is in it, including controlling its planets and their movements. For instance, the sun rises everyday from the east. Therefore, if you were god, as you claimed, bringing life and death, then bring the sun from the west." Since the king was aware of his weakness, inadequacy and that he was not able to reply to Ibrahim's request, he was idle, silent and unable to comment. Therefore, the proof was established against him. Allah said, وَاللَّهُ لاَ يَهْدِى الْقَوْمَ الظَّـلِمِينَ(And Allah guides not the people, who are wrongdoers) meaning, Allah deprives the unjust people of any valid proof or argument. Furthermore, their false proof and arguments are annulled by their Lord, and they have earned His anger and will suffer severe torment. The meaning that we provided is better than the meaning that some philosophers offered, claiming that Ibrahim used the second argument because it was clearer than the first one. Rather, our explanation asserts that Ibrahim refuted both claims of Nimrod, all praise is due to Allah. As-Suddi stated that the debate between Ibrahim and Nimrod occurred after Ibrahim was thrown in the fire, for Ibrahim did not meet the king before that day.

Or take the man who passed by a town which lay destroyed upside down. He said: "How can God restore this city now that it is destroyed?" So God made him die for a hundred years, then brought him back to life, and inquired: "How long did you stay in this state?" "A day or less than a day," he replied. "No," He said, "you were dead a hundred years, yet look at your victuals, they have not decomposed; and look at your ass! We shall make you a warning for men. And regard the bones, how We raise them and clothe them with flesh." When this became clear to him, the man said: "Indeed God has power over all things."

Or like him* who passed by a dwelling and it had fallen flat on its roofs; he said, “How will Allah bring it to life, after its death?”; so Allah kept him dead for a hundred years, then brought him back to life; He said, “How long have you stayed here?”; he replied, “I may have stayed for a day or little less”; He said, “In fact, you have spent a hundred years – so look at your food and drink which do not even smell stale; and look at your donkey whose bones even are not intact – in order that We may make you a sign for mankind – and look at the bones how We assemble them and then cover them with flesh”; so when the matter became clear to him, he said, “I know well that Allah is Able to do all things.” (Prophet Uzair – peace be upon him.)

Or such as he who passed by a city that was fallen down upon its turrets; he said, 'How shall God give life to this now it is dead?' So God made him die a hundred years, then He raised him up, saying, 'How long hast thou tarried?' He said, 'I have tarried a day, or part of a day.' Said He, 'Nay; thou hast tarried a hundred years. Look at thy food and drink -- it has not spoiled; and look at thy ass. So We would make thee a sign for the people. And look at the bones; how We shall set them up, and then clothe them with flesh.' So, when it was made clear to him, he said, 'I know that God is powerful over everything.'

Or [art thou, O man, of the same mind] as he who passed by a town deserted by its people, with its roofs caved in, [and] said, "How could God bring all this back to life after its death?" Thereupon God caused him to be dead for a hundred years; where after He brought him back to life [and] said: "How long hast thou remained thus?" He answered: "I have remained thus a day, or part of a day." Said [God]: "Nay, but thou hast remained thus for a hundred years! But look at thy food and thy drink-untouched is it by the passing of years - and look at thine ass! And [We did all this so that We might make thee a symbol unto men. And look at the bones [of animals and men] - how We put them together and then clothe them with flesh!" And when [all this] became clear to him, he said: "I know [now] that God has the power to will anything!"

Or, the like unto him who passed by a town, and it lay overturned on its roofs. He said: how shall Allah quicken this after the death thereof Thereupon Allah made him dead for a hundred years, and thereafter raised him and said: how long hast thou tarried He said: I have tarried any day, or part of any day. Allah said: nay! thou hast tarried a hundred years: look at thy food and thy drink, they have not rotten, and look at thine ass; and this We have done in order that We may make of thee a sign unto men; and look thou at the bones, how we shall make them stand up and clothe them with flesh. Then when it became manifest Allah unto him he said: I know that verily everything Potent.

Or like the one who passed by a town and it had tumbled over its roofs. He said: "Oh! How will Allah ever bring it to life after its death?" So Allah caused him to die for a hundred years, then raised him up (again). He said: "How long did you remain (dead)?" He (the man) said: "(Perhaps) I remained (dead) a day or part of a day". He said: "Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change; and look at your donkey! And thus We have made of you a sign for the people. Look at the bones, how We bring them together and clothe them with flesh". When this was clearly shown to him, he said, "I know (now) that Allah is Able to do all things."

Or like him who passed by a town collapsed on its foundations. He said, “How can God revive this after its demise?” Thereupon God caused him to die for a hundred years, and then resurrected him. He said, “For how long have you tarried?” He said, “I have tarried for a day, or part of a day.” He said, “No. You have tarried for a hundred years. Now look at your food and your drink—it has not spoiled—and look at your donkey. We will make you a wonder for mankind. And look at the bones, how We arrange them, and then clothe them with flesh.” So when it became clear to him, he said, “I know that God has power over all things.”

Or take the case of the one who passed by a township that had fallen down upon its roofs. He exclaimed, "How shall Allah bring back to life this township that has become dead?" At this Allah caused him to die and he lay dead for a hundred years. Then Allah brought him back to life and asked him, "How long have you lain here?" He answered. "I might have lain here for a day or a few hours." Allah said, "Nay, you have been lying here in this state for a hundred years: now, just have a look at your food and your drink; they have not become spoiled in the least. Then have a look at your ass, (and see that his very bones have become rotten) and We have done this in order to make you a Sign for the people. Look, how We raise up the skeleton and set the bones (of the ass) and cover them with flesh and (put breath of life into them)." And when the Reality became manifest to him, he said, "I know that Allah has power over everything."

Or like the one who passed by a town in ruin up to its roofs. He said: "How will Allah ever bring it to life after its death" So Allah caused him to die for a hundred years, then raised him up (again). He said: "How long did you remain (dead)" He (the man) said: "(Perhaps) I remained (dead) a day or part of a day." He said: "Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change; and look at your donkey! And thus We have made of you a sign for the people. Look at the bones, how We bring them together and clothe them with flesh." When this was clearly shown to him, he said, "I know (now) that Allah is able to do all things."

Or (bethink thee of) the like of him who, passing by a township which had fallen into utter ruin, exclaimed: How shall Allah give this township life after its death? And Allah made him die a hundred years, then brought him back to life. He said: How long hast thou tarried? (The man) said: I have tarried a day or part of a day. (He) said: Nay, but thou hast tarried for a hundred years. Just look at thy food and drink which have not rotted! Look at thine ass! And, that We may make thee a token unto mankind, look at the bones, how We adjust them and then cover them with flesh! And when (the matter) became clear unto him, he said: I know now that Allah is Able to do all things.

Or him who came upon a township as it lay fallen on its trellises. He said, ‘How will Allah revive this after its death?!’ So Allah made him die for a hundred years, then He resurrected him. He said, ‘How long did you remain?’ Said he, ‘I have remained a day or part of a day.’ He said, ‘No, you have remained a hundred years. Now look at your food and drink which have not rotted! Then look at your ass! [This was done] that We may make you a sign for mankind. And now look at its bones, how We raise them up and clothe them with flesh!’ When it became evident to him, he said, ‘I know that Allah has power over all things.’

Or of him, who, when passing by the ruined village that was fallen on its roofs, remarked: 'How can Allah give life to this after its death' Thereupon Allahcaused him to die, and after a hundred years He revived him. He asked: 'How long have you remained' 'A day' he replied, 'or part of a day' Allah said: 'Rather, you have remained a hundred years. Look at your food and drink; they have not rotted. And look at your donkey (that had died). We will make you a sign to the people. And look at the bones (of your donkey) how We shall revive them and clothe them with flesh' And when it had all become clear to him, he said: 'I know that Allah has power over all things'

Or [consider such an example] as the one who passed by a township which had fallen into ruin. He said, "How will Allah bring this to life after its death?" So Allah caused him to die for a hundred years; then He revived him. He said, "How long have you remained?" The man said, "I have remained a day or part of a day." He said, "Rather, you have remained one hundred years. Look at your food and your drink; it has not changed with time. And look at your donkey; and We will make you a sign for the people. And look at the bones [of this donkey] - how We raise them and then We cover them with flesh." And when it became clear to him, he said, "I know that Allah is over all things competent."

(Or have you heard) of the one who, on passing through an empty and ruined town, said, "When will God bring it to life?" God caused him to die and brought him back to life after a hundred years and then asked him, "How long have you been here?" He replied, "One day or part of a day." The Lord said, "No, you have been here for one hundred years. Look at your food and drink. They have not yet decayed. But look at your donkey and its bones. To make your case evidence (of the Truth) for the people, see how we bring the bones together and cover them with flesh." When he learned the whole story, he said, "Now I know that God has power over all things."

Or the like of him (Uzair) who passed by a town, and it had fallen down upon its roofs; he said: When will Allah give it life after its death? So Allah caused him to die for a hundred years, then raised him to life. He said: How long have you tarried? He said: I have tarried a day, or a part of a day. Said He: Nay! you have tarried a hundred years; then look at your food and drink-- years have not passed over it; and look at your ass; and that We may make you a sign to men, and look at the bones, how We set them together, then clothed them with flesh; so when it became clear to him, he said: I know that Allah has power over all things.

Aw ka<b>a</b>lla<u>th</u>ee marra AAal<u>a</u> qaryatin wahiya kh<u>a</u>wiyatun AAal<u>a</u> AAurooshih<u>a</u> q<u>a</u>la ann<u>a</u> yu<u>h</u>yee h<u>ath</u>ihi All<u>a</u>hu baAAda mawtih<u>a</u> faam<u>a</u>tahu All<u>a</u>hu miata AA<u>a</u>min thumma baAAathahu q<u>a</u>la kam labithta q<u>a</u>la labithtu yawman aw baAA<u>d</u>a yawmin q<u>a</u>la bal labithta miata AA<u>a</u>min fa<b>o</b>n<i><u>th</u></i>ur il<u>a</u> <u>t</u>aAA<u>a</u>mika washar<u>a</u>bika lam yatasannah wa<b>o</b>n<i><u>th</u></i>ur il<u>a</u> <u>h</u>im<u>a</u>rika walinajAAalaka <u>a</u>yatan li<b>l</b>nn<u>a</u>si wa<b>o</b>n<i><u>th</u></i>ur il<u>a</u> alAAi<i><u>th</u></i><u>a</u>mi kayfa nunshizuh<u>a</u> thumma naksooh<u>a</u> la<u>h</u>man falamm<u>a</u> tabayyana lahu q<u>a</u>la aAAlamu anna All<u>a</u>ha AAal<u>a</u> kulli shayin qadeer<b>un</b>

Or of him who, when passing by a town the roofs of which had caved in, exclaimed, "How will God restore it to life after its destruction?" Thereupon God caused him to die, and after a hundred years, brought him back to life. God asked, "How long have you remained in this state?" He answered, "I have remained a day or part of a day." God said, "No, you have remained in this state for a hundred years. Now look at your food and your drink; they have not rotted. Look at your ass. We will make you a sign to mankind. Look at the bones -- how We set them together, then clothe them with flesh!" When it had all become clear to him, he said, "Now I know that God has power over all things."

Or (take) the similitude of one who passed by a hamlet, all in ruins to its roofs. He said: "Oh! how shall Allah bring it (ever) to life, after (this) its death?" but Allah caused him to die for a hundred years, then raised him up (again). He said: "How long didst thou tarry (thus)?" He said: (Perhaps) a day or part of a day." He said: "Nay, thou hast tarried thus a hundred years; but look at thy food and thy drink; they show no signs of age; and look at thy donkey: And that We may make of thee a sign unto the people, Look further at the bones, how We bring them together and clothe them with flesh." When this was shown clearly to him, he said: "I know that Allah hath power over all things."

أَوْ كَٱلَّذِى مَرَّ عَلَىٰ قَرْيَةٍ وَهِىَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا قَالَ أَنَّىٰ يُحْىِۦ هَٰذِهِ ٱللَّهُ بَعْدَ مَوْتِهَا فَأَمَاتَهُ ٱللَّهُ مِا۟ئَةَ عَامٍ ثُمَّ بَعَثَهُۥ قَالَ كَمْ لَبِثْتَ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ قَالَ بَل لَّبِثْتَ مِا۟ئَةَ عَامٍ فَٱنظُرْ إِلَىٰ طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ وَٱنظُرْ إِلَىٰ حِمَارِكَ وَلِنَجْعَلَكَ ءَايَةً لِّلنَّاسِ وَٱنظُرْ إِلَى ٱلْعِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا فَلَمَّا تَبَيَّنَ لَهُۥ قَالَ أَعْلَمُ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ

Or do you know the example of the one who passed by a town in which the roofs had fallen, the walls had collapsed and the people had died, making it a deserted ruin? This man said in surprise, ‘How will Allah ever bring these people back to life?’ Allah then caused him to die for a period of one hundred years and then brought him back to life and asked him, ‘How long were you dead for?’ He replied, ‘I remained like that for one day or less than a day’. Allah then said to him, ‘Actually, you were like that for one hundred years. Look at the food you had with you, which has not gone bad in spite of this long period! Look at your dead donkey! I want to make you a clear sign for showing people the power I have to bring them back to life. Look at the bones of the donkey that are scattered. I will lift them, put them together, clothe them with flesh and then give them life again’. When he saw this, the reality became clear to him and he realized the power of Allah, and said in respect, ‘I know that Allah has power over everything’.

Or do you know the example of the one who passed by a town in which the roofs had fallen, the walls had collapsed and the people had died, making it a deserted ruin? This man said in surprise, ‘How will Allah ever bring these people back to life?’ Allah then caused him to die for a period of one hundred years and then brought him back to life and asked him, ‘How long were you dead for?’ He replied, ‘I remained like that for one day or less than a day’. Allah then said to him, ‘Actually, you were like that for one hundred years. Look at the food you had with you, which has not gone bad in spite of this long period! Look at your dead donkey! I want to make you a clear sign for showing people the power I have to bring them back to life. Look at the bones of the donkey that are scattered. I will lift them, put them together, clothe them with flesh and then give them life again’. When he saw this, the reality became clear to him and he realized the power of Allah, and said in respect, ‘I know that Allah has power over everything’.

<h2 class="title">The Story of `Uzayr</h2><p>Allah's statement, </p><div class="text_uthmani arabic">أَلَمْ تَرَ إِلَى الَّذِى حَآجَّ إِبْرَهِيمَ فِى رِبِّهِ</div><p>(Have you not looked at him who disputed with Ibrahim about his Lord) means, "Have you seen anyone like the person who disputed with Ibrahim about his Lord" Then, Allah connected the Ayah, </p><div class="text_uthmani arabic">أَوْ كَالَّذِى مَرَّ عَلَى قَرْيَةٍ وَهِىَ خَاوِيَةٌ عَلَى عُرُوشِهَا</div><p>(Or like the one who passed by a town in ruin up to its roofs) to the Ayah above by using `or'. </p><p>Ibn Abi Hatim recorded that `Ali bin Abi Talib said that the Ayah 2:259 meant `Uzayr. Ibn Jarir also reported it, and this explanation was also reported by Ibn Jarir and Ibn Abi Hatim from Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and Sulayman bin Buraydah. </p><p>Mujahid bin Jabr said that the Ayah refers to a man from the Children of Israel, and the village was Jerusalem, after Nebuchadnezzar destroyed it and killed its people. </p><div class="text_uthmani arabic">وَهِىَ خَاوِيَةٌ</div><p>(in ruin) means, it became empty of people. Allah's statement, </p><div class="text_uthmani arabic">عَلَى عُرُوشِهَا</div><p>(up to its roofs) indicates that the roofs and walls (of the village) fell to the ground. `Uzayr stood contemplating about what had happened to that city, after a great civilization used to inhabit it. He said, </p><div class="text_uthmani arabic">أَنَّى يُحْىِ هَـذِهِ اللَّهُ بَعْدَ مَوْتِهَا</div><p>(Oh! How will Allah ever bring it to life after its death) because of the utter destruction he saw and the implausibility of its returning to what it used to be. Allah said, </p><div class="text_uthmani arabic">فَأَمَاتَهُ اللَّهُ مِاْئَةَ عَامٍ ثُمَّ بَعَثَهُ</div><p>(So Allah caused him to die for a hundred years, then raised him up (again).) </p><p>The city was rebuilt seventy years after the man (`Uzayr) died, and its inhabitants increased and the Children of Israel moved back to it. When Allah resurrected `Uzayr after he died, the first organ that He resurrected were his eyes, so that he could witness what Allah does with him, how He brings life back to his body. When his resurrection was complete, Allah said to him, meaning through the angel, </p><div class="text_uthmani arabic">كَمْ لَبِثْتَ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ</div><p>("How long did you remain (dead)" He (the man) said: "(Perhaps) I remained (dead) a day or part of a day.") </p><p>The scholars said that since the man died in the early part of the day and Allah resurrected him in the latter part of the day, when he saw that the sun was still apparent, he thought that it was the sun of that very day. He said, </p><div class="text_uthmani arabic">أَوْ بَعْضَ يَوْمٍ قَالَ بَل لَّبِثْتَ مِاْئَةَ عَامٍ فَانظُرْ إِلَى طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ</div><p>("Or part of a day. " He said: "Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change.") </p><p>He had grapes, figs and juice, and he found them as he left them; neither did the juice spoil nor the figs become bitter nor the grapes rot. </p><div class="text_uthmani arabic">وَانظُرْ إِلَى حِمَارِكَ</div><p>(And look at your donkey!), "How Allah brings it back to life while you are watching." </p><div class="text_uthmani arabic">وَلِنَجْعَلَكَ ءَايَةً لِلنَّاسِ</div><p>(And thus We have made of you a sign for the people) that Resurrection occurs. </p><div class="text_uthmani arabic">وَانظُرْ إِلَى العِظَامِ كَيْفَ نُنشِزُهَا</div><p>(Look at the bones, how We Nunshizuha) meaning, collect them and put them back together. In his Mustadrak, Al-Hakim, recorded that Kharijah bin Zayd bin Thabit said that his father said that the Messenger of Allah read this Ayah, </p><div class="text_uthmani arabic">كَيْفَ نُنشِزُهَا</div><p>(how We Nunshizuha.) Al-Hakim said; "Its chain is Sahih and they (Al-Bukhari and Muslim) did not record it." The Ayah was also read, </p><p>(نُنْشِرُهَا) </p><p>"Nunshiruha" meaning, bring them back to life, as Mujahid stated. </p><div class="text_uthmani arabic">ثُمَّ نَكْسُوهَا لَحْمًا</div><p>(And clothe them with flesh. ) </p><p>As-Suddi said, " `Uzayr observed the bones of his donkey, which were scattered all around him to his right and left, and Allah sent a wind that collected the bones from all over the area. Allah then brought every bone to its place, until they formed a full donkey made of fleshless bones. Allah then covered these bones with flesh, nerves, veins and skin. Allah sent an angel who blew life in the donkeys' nostrils, and the donkey started to bray by Allah's leave." All this occurred while `Uzayr was watching, and this is when he proclaimed, </p><div class="text_uthmani arabic">قَالَ أَعْلَمُ أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ</div><p>(He said, "I know (now) that Allah is able to do all things,") meaning, "I know that, and I did witness it with my own eyes. Therefore, I am the most knowledgeable in this matter among the people of my time." </p>

The Story of `UzayrAllah's statement, أَلَمْ تَرَ إِلَى الَّذِى حَآجَّ إِبْرَهِيمَ فِى رِبِّهِ(Have you not looked at him who disputed with Ibrahim about his Lord) means, "Have you seen anyone like the person who disputed with Ibrahim about his Lord" Then, Allah connected the Ayah, أَوْ كَالَّذِى مَرَّ عَلَى قَرْيَةٍ وَهِىَ خَاوِيَةٌ عَلَى عُرُوشِهَا(Or like the one who passed by a town in ruin up to its roofs) to the Ayah above by using `or'. Ibn Abi Hatim recorded that `Ali bin Abi Talib said that the Ayah 2:259 meant `Uzayr. Ibn Jarir also reported it, and this explanation was also reported by Ibn Jarir and Ibn Abi Hatim from Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and Sulayman bin Buraydah. Mujahid bin Jabr said that the Ayah refers to a man from the Children of Israel, and the village was Jerusalem, after Nebuchadnezzar destroyed it and killed its people. وَهِىَ خَاوِيَةٌ(in ruin) means, it became empty of people. Allah's statement, عَلَى عُرُوشِهَا(up to its roofs) indicates that the roofs and walls (of the village) fell to the ground. `Uzayr stood contemplating about what had happened to that city, after a great civilization used to inhabit it. He said, أَنَّى يُحْىِ هَـذِهِ اللَّهُ بَعْدَ مَوْتِهَا(Oh! How will Allah ever bring it to life after its death) because of the utter destruction he saw and the implausibility of its returning to what it used to be. Allah said, فَأَمَاتَهُ اللَّهُ مِاْئَةَ عَامٍ ثُمَّ بَعَثَهُ(So Allah caused him to die for a hundred years, then raised him up (again).) The city was rebuilt seventy years after the man (`Uzayr) died, and its inhabitants increased and the Children of Israel moved back to it. When Allah resurrected `Uzayr after he died, the first organ that He resurrected were his eyes, so that he could witness what Allah does with him, how He brings life back to his body. When his resurrection was complete, Allah said to him, meaning through the angel, كَمْ لَبِثْتَ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ("How long did you remain (dead)" He (the man) said: "(Perhaps) I remained (dead) a day or part of a day.") The scholars said that since the man died in the early part of the day and Allah resurrected him in the latter part of the day, when he saw that the sun was still apparent, he thought that it was the sun of that very day. He said, أَوْ بَعْضَ يَوْمٍ قَالَ بَل لَّبِثْتَ مِاْئَةَ عَامٍ فَانظُرْ إِلَى طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ("Or part of a day. " He said: "Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change.") He had grapes, figs and juice, and he found them as he left them; neither did the juice spoil nor the figs become bitter nor the grapes rot. وَانظُرْ إِلَى حِمَارِكَ(And look at your donkey!), "How Allah brings it back to life while you are watching." وَلِنَجْعَلَكَ ءَايَةً لِلنَّاسِ(And thus We have made of you a sign for the people) that Resurrection occurs. وَانظُرْ إِلَى العِظَامِ كَيْفَ نُنشِزُهَا(Look at the bones, how We Nunshizuha) meaning, collect them and put them back together. In his Mustadrak, Al-Hakim, recorded that Kharijah bin Zayd bin Thabit said that his father said that the Messenger of Allah read this Ayah, كَيْفَ نُنشِزُهَا(how We Nunshizuha.) Al-Hakim said; "Its chain is Sahih and they (Al-Bukhari and Muslim) did not record it." The Ayah was also read, (نُنْشِرُهَا) "Nunshiruha" meaning, bring them back to life, as Mujahid stated. ثُمَّ نَكْسُوهَا لَحْمًا(And clothe them with flesh. ) As-Suddi said, " `Uzayr observed the bones of his donkey, which were scattered all around him to his right and left, and Allah sent a wind that collected the bones from all over the area. Allah then brought every bone to its place, until they formed a full donkey made of fleshless bones. Allah then covered these bones with flesh, nerves, veins and skin. Allah sent an angel who blew life in the donkeys' nostrils, and the donkey started to bray by Allah's leave." All this occurred while `Uzayr was watching, and this is when he proclaimed, قَالَ أَعْلَمُ أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ(He said, "I know (now) that Allah is able to do all things,") meaning, "I know that, and I did witness it with my own eyes. Therefore, I am the most knowledgeable in this matter among the people of my time."

Remember, when Abraham said: "O Lord, show me how you raise the dead," He said: "What! Do you not believe?" "I do," answered Abraham. "I only ask for my heart's assurance." (The Lord) said: "Trap four birds and tame them, then put each of them on a (separate) hill, and call them, and they will come flying to you. Know that God is all-powerful and all-wise."

And when Ibrahim said, “My Lord! Show me how You will give life to the dead”; He said, “Are you not certain (of it)?” Ibrahim said, “Surely yes, why not? But because I wish to put my heart at ease”; He said, “Therefore take four birds (as pets) and cause them to become familiar to you, then place a part of each of them on separate hills, then call them – they will come running towards you; and know well that Allah is Almighty, Wise.” (Prophet Ibrahim called the dead birds and they did come running towards him.)

And when Abraham said, 'My Lord, show me how Thou wilt give life to the dead,' He said, 'Why, dost thou not believe?' 'Yes,' he said, 'but that my heart may be at rest.' Said He, 'Take four birds, and twist them to thee, then set a part of them on every hill, then summon them, and they will come to thee running. And do thou know that God is All-mighty, All-wise.'

And, lo, Abraham said: "O my Sustainer! Show me how Thou givest life unto the dead!" Said He: "Hast thou, then, no faith?" (Abraham) answered: "Yea, but [let me see it] so that my heart may be set fully at rest." Said He: "Take, then, four birds and teach them to obey thee; then place them separately on every hill [around thee]; then summon them: they will come flying to thee. And know that God is almighty, wise."

And recall what time Ibrahim Said: my Lord! shew me how Thou wiltquicken the dead. He said: belie Vest thou not! He said: O Yea but that my heart may rest at ease. He said: take then thou four of the birds, and incline them towards thee, and then put a part thereof on each hill, and thereafter call them; they will come unto thee speeding. And know thou that verily Allah is Mighty, Wise.

And (remember) when Ibrahim (Abraham) said, "My Lord! Show me how You give life to the dead." He (Allah) said: "Do you not believe?" He [Ibrahim (Abraham)] said: "Yes (I believe), but to be stronger in Faith." He said: "Take four birds, then cause them to incline towards you (then slaughter them, cut them into pieces), and then put a portion of them on every hill, and call them, they will come to you in haste. And know that Allah is All-Mighty, All-Wise."

And when Abraham said, “My Lord, show me how You give life to the dead.” He said, “Have you not believed?” He said, “Yes, but to put my heart at ease.” He said, “Take four birds, and incline them to yourself, then place a part on each hill, then call to them; and they will come rushing to you. And know that God is Powerful and Wise.”

Call to mind the other event also, when Abraham said, "My Lord, show me how Thou bringest the dead back to life?" He said "Have you no faith in this?" Abraham humbly replied, "I do believe but I ask this to reassure my heart." Allah said, "Well, take four birds and tame them with yourself and then (cut them into pieces) and place a piece of each of them on each hill. Then call them and they will come running to you; know this for certain that Allah is All-Powerful, All-Wise."

And (remember) when Ibrahim said, "My Lord! Show me how You give life to the dead." He (Allah) said: "Do you not believe" He (Ibrahim) said: "Yes (I believe), but to be stronger in faith." He said: "Take four birds, then cause them to incline towards you (then slaughter them, cut them into pieces), and then put a portion of them on every hill, and call them, they will come to you in haste. And know that Allah is All-Mighty, All-Wise."

And when Abraham said (unto his Lord): My Lord! Show me how Thou givest life to the dead, He said: Dost thou not believe? Abraham said: Yea, but (I ask) in order that my heart may be at ease. (His Lord) said: Take four of the birds and cause them to incline unto thee, then place a part of them on each hill, then call them, they will come to thee in haste, and know that Allah is Mighty, Wise.

And when Abraham said, ‘My Lord! Show me how You revive the dead,’ He said, ‘Do you not believe?’ He said, ‘Yes indeed, but in order that my heart may be at rest.’ He said, ‘Catch four of the birds. Then cut them into pieces, and place a part of them on every mountain, then call them; they will come to you hastening. And know that Allah is all-mighty and all-wise.’

And (remember) when Abraham said: 'Show me, Lord, how You raise the dead' He replied: 'Have you not believed' 'Rather' said Abraham, 'in order that my heart be satisfied' 'Take four birds' said He, 'draw them to you, then set a part of them on every hill, then call them, they will come swiftly to you. Know that Allah is Mighty and Wise'

And [mention] when Abraham said, "My Lord, show me how You give life to the dead." [Allah] said, "Have you not believed?" He said, "Yes, but [I ask] only that my heart may be satisfied." [Allah] said, "Take four birds and commit them to yourself. Then [after slaughtering them] put on each hill a portion of them; then call them - they will come [flying] to you in haste. And know that Allah is Exalted in Might and Wise."

When Abraham prayed, "Lord, show me how you bring the dead back to life," the Lord said, "Do you not yet believe?" Abraham replied, "I believe but want more confidence for my heart." God told him, "Take four birds, induce them to come to you, cut and scatter their bodies leaving parts on every mountain top, then call them and they will swiftly come to you." Know that God is Majestic and Wise.

And when Ibrahim said: My Lord! show me how Thou givest life to the dead, He said: What! and do you not believe? He said: Yes, but that my heart may be at ease. He said: Then take four of the birds, then train them to follow you, then place on every mountain a part of them, then call them, they will come to you flying; and know that Allah is Mighty, Wise.

Wai<u>th</u> q<u>a</u>la ibr<u>a</u>heemu rabbi arinee kayfa tu<u>h</u>yee almawt<u>a</u> q<u>a</u>la awalam tumin q<u>a</u>la bal<u>a</u> wal<u>a</u>kin liya<u>t</u>mainna qalbee q<u>a</u>la fakhu<u>th</u> arbaAAatan mina a<b>l</b><u>tt</u>ayri fa<u>s</u>urhunna ilayka thumma ijAAal AAal<u>a</u> kulli jabalin minhunna juzan thumma odAAuhunna yateenaka saAAyan wa<b>i</b>AAlam anna All<u>a</u>ha AAazeezun <u>h</u>akeem<b>un</b>

When Abraham said, "Show me, my Lord, how You revive the dead!" God said, "Do you not believe?" Abraham answered, "Yes, indeed I do believe, but just to reassure my heart." Then God said, "Take four birds, and train them to come back to you. Then place them separately on each hilltop, and call them: they will come flying to you. Know that God is almighty and wise."

When Abraham said: "Show me, Lord, how You will raise the dead, " He replied: "Have you no faith?" He said "Yes, but just to reassure my heart." Allah said, "Take four birds, draw them to you, and cut their bodies to pieces. Scatter them over the mountain-tops, then call them back. They will come swiftly to you. Know that Allah is Mighty, Wise."

وَإِذْ قَالَ إِبْرَٰهِۦمُ رَبِّ أَرِنِى كَيْفَ تُحْىِ ٱلْمَوْتَىٰ قَالَ أَوَلَمْ تُؤْمِن قَالَ بَلَىٰ وَلَٰكِن لِّيَطْمَئِنَّ قَلْبِى قَالَ فَخُذْ أَرْبَعَةً مِّنَ ٱلطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ ٱجْعَلْ عَلَىٰ كُلِّ جَبَلٍ مِّنْهُنَّ جُزْءًا ثُمَّ ٱدْعُهُنَّ يَأْتِينَكَ سَعْيًا وَٱعْلَمْ أَنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ

O Prophet, remember when Abraham said, ‘My Lord, show me how the dead come back to life’. Allah said to him, ‘Do you not have faith in this?’ Abraham replied, ‘I do have faith, but I just want to put my heart at ease’. So, Allah instructed him, saying, ‘Take four birds and tame them. Then cut them up into pieces and place a piece of each bird on the hills around you. Then call those birds and you will see that they will come quickly to you, having been brought back to life. Know, O Abraham, that Allah is Mighty in His dominion and Wise in His instruction and legislation’.

O Prophet, remember when Abraham said, ‘My Lord, show me how the dead come back to life’. Allah said to him, ‘Do you not have faith in this?’ Abraham replied, ‘I do have faith, but I just want to put my heart at ease’. So, Allah instructed him, saying, ‘Take four birds and tame them. Then cut them up into pieces and place a piece of each bird on the hills around you. Then call those birds and you will see that they will come quickly to you, having been brought back to life. Know, O Abraham, that Allah is Mighty in His dominion and Wise in His instruction and legislation’.

<p>Commentary</p><p>This is the third story taken up in the above verse (260). The gist of the story is that Sayyidna Ibrahim (Abraham) (علیہ السلام) sought from Allah Almighty the favour of being shown as to how He would bring the dead back to life. Allah Almighty asked him why he had made such a request. Was it because he did not believe in His perfect power which controls everything? Sayyidna Ibrahim (علیہ السلام) explained his true state of mind. In fact, there was no question of his being suspicious about the Resurrection, because the infinite power of Allah is manifest every moment to every sensible person both in the universe and in his own being. However, it is a part of human nature that unless one sees an unusual event happening before his own eyes, he keeps wondering how and in what manner it is going to happen. Such thoughts often disturb one's peace of mind. It was in this context that Sayyidna Ibrahim (علیہ السلام) made a request to Allah for witnessing the procedure of the revival of the dead.</p><p>Accepting this request, Allah Almighty provided for him an exceptionally unusual scenario for personal sighting which, at the same time, was to show a resolution of all doubts and misgivings the disbelievers nursed. That scenario was activated when he was commanded to get hold of four birds and keep them as pets. When they grow so domesticated that they come to him at his call and he too starts knowing them well enough so that there remains no doubt about a stranger bird taking their place; then he should kill those four birds, make mince-meat of everything -- bones, feathers all included - dividing it in several portions. After that, using his own discretion, he should place one portion each on top of a different hill. Then he was to call them. Insh’ Allah انشاء اللہ ، they shall come back to life by the perfect power of Allah Almighty and come running to him.</p><p>In Tafsir Ruh al-Ma` ani, on the authority of Ibn al-Mundhir, it has been narrated from Sayyidna Hasan ؓ that Sayyidna Ibrahim (علیہ السلام) did what he was commanded to do. When he called them, then in no time, bone to bone, feather to feather, flesh to flesh, everything took its original form, the birds became alive and came running to Sayyidna Ibrahim (علیہ السلام) Allah Almighty said: '0 Ibrahim, this is how, on the Day of Resurrection, I shall assemble in no time all parts and bodies, and breathe life into them.'</p><p>The Qur'an has used the expression يَأْتِينَكَ سَعْيًا :(and to you they shall come running). These particular words mean that the birds will come running, which tells us that they will not come flying because if they came flying across the sky, the doubt -- that they went out of sight and were replaced in the process -- would remain. Now if they came running on the ground, they will be fully in sight. Through this happening, Allah Almighty made Sayyidna Ibrahim (علیہ السلام) see a sample indicator of life after death, following resurrection, which helped resolve, through visual experience, all doubts expressed by polytheists and disbelievers.</p><p>That there is rising after death and that there is life in the Hereafter give disbelievers their greatest difficulty in comprehension. They think man becomes dust after death, then somewhere this dust scatters away with the wind, somewhere it flows away with water, somewhere it reappears in the form of trees and planted fields, so much so that its particles spread out to the far sides of the world. Now to gather these scattered parcels and human parts and to infuse life into them are things short-sighted man finds difficult to understand because he measures everybody on the scale of his own power and status, and does not deliberate in the non-analogous Power above him!</p><p>Although, should he peep a little into his own being, he would start seeing that, even today, his existence is a collection of parts and particles spread all over the world. The mother and father through whom man comes into being and the food that goes to make their blood and body are themselves nothing else but particles brought together from different corners of the world. Then comes the post-birth period, deliberation in which will show that the food causing growth, causing formation of blood and flesh is totally composed of different particles coming from all over the world. The milk that man drinks is part of some cow or water buffalo or goat and these composed parts came into those animals through the fodder that they have eaten. Who knows the chaff and grain in their fodder came from which country and who can tell how the winds roaming round the world have introduced particles from many an unnamed land into their nurture. So, one can only marvel in how many ways and from how many corners of the world the perfect power and the precise plan of Allah Almighty has accumulated in the body of one man the whole wide world's produce, its grains and fruits and everything else man eats and uses as medicine, and which become part of his body.</p><p>If man, negligent and short-sighted, would for a moment leave the world aside and get on with doing a little research on his own body, he would discover that his being itself is composed of so many parts some of which belong to the East, some to the West, some to the South and still some to the North. Right this day, the precise plan of Divine power has accumulated in his body all those particles scattered around the world, and after death, these particles will disperse again in the same manner. Now, why should it be at all difficult for His perfect power to assemble them a second time? Especially so, when He was the One who had assembled these scattered particles in his being.</p><p>Some related questions and their answers</p><p>The incident mentioned in the above verse raises certain questions:</p><p>1. To begin with, why did Ibrahim (علیہ السلام) raise this question at all while he was, in accepting faith in the perfect power of Allah Almighty, the foremost believer out of the whole world of his time?</p><p>This has already been answered earlier when it was said that the question raised by Sayyidna Ibrahim (علیہ السلام) was not, in reality, based on any doubt. The purpose of the question was to reaffirm that Allah Almighty will raise the dead on the Day of Resurrection. Given His perfect power, this was not distant or surprising in any manner at all; it was rather absolutely certain. But raising the dead to life is beyond man's power. He never saw a dead person rising to life. Then, the act of raising the dead to life could take different modes and forms. Now it is man's nature that he keeps inquiring into modes and forms of that which he does not know by visual experience. In doing so, his thoughts wander in different directions as a result of which he bears by the pain of mental distraction. The state that helps remove this mental distraction and is replaced by a heart at rest is called sukun or peace. This is what Sayyidna Ibrahim (علیہ السلام) sought through his request.</p><p>Incidentally, the difference between ایمان ‘Iman (faith) and Itmi'nan (peace) also comes out from this discussion. ایمان ‘Iman is the name of that voluntary belief or certainty, which man receives about something not seen or known, by trusting the Rasul (messenger of Allah) while Itmi'nan اطمنان refers to peace of the heart. There are times when one does perfectly believe in something not seen, but there is no peace of heart because its modes and forms are not known. This peace can come only by visual experience. Sayyidna Ibrahim Khalilullah (علیہ السلام) was also a perfect believer in life after death -- his question was simply concerned with the modality of man's being raised to life.</p><p>2. When Sayyidna Ibrahim Khalilullah (علیہ السلام) had simply asked as to how the dead will be raised and had no doubt in the actual raising of the dead, the question is: How can the Divine interrogation: أَوَلَمْ تُؤْمِن it that you do not believe?' be explained? It would seem that there was no occasion for it.</p><p>The answer is that Sayyidna Ibrahim (علیہ السلام) had meant to say that there is no doubt in the actual happening, but the question can be taken in two senses, the obvious one relates to this very position, that is, he wished to inquire how the dead will be raised. But the words of the question may also point out to a second sense which is prompted by doubt in or denial of the real power. For instance, you see a heavy package and you are sure that such and such a person cannot lift it and then, to test his capacity, you challengingly tell him -- let's see how you lift it. Since anybody could have taken Sayyidna Ibrahim's (علیہ السلام) question in this wrong sense, therefore, Allah Almighty, in order to free Sayyidna Ibrahim (علیہ السلام) from this possibility, addressed him with أَوَلَمْ تُؤْمِن so that he could say ] (bala بلٰی : yes, why not) in reply, and thus get past the ambush laid out by liars and accusers.</p><p>3. At least, Sayyidna Ibrahim's question settles this much that he was not at peace concerning the problem of life after death, although it has been reported from Sayyidna ` Ali ؓ that he said: If curtain is raised from that which is unseen, it will add nothing to my certainty and peace since I enjoy perfect peace through my very faith in the unseen'. Now, when some of his followers enjoy such an elevated state of peace how can it be that the very 'friend of Allah' will remain without it?</p><p>In this connection, let us be clear that Itmi'nan اطمنان or peace of heart has its own gradations. There is an Itmi'nan اطمنان that the men of Allah (awlia' Allah اولیاء اللہ ) and the True (siddiqin صِدِقین) have. Then there is an exalted grade of Itmi'nan اطمنان which is given to the general line of prophets (علیہم السلام) . And there is a grade even above it which is bestowed upon the special ones in the form of visual experience.</p><p>Surely, Sayyidna Ibrahim Khalilullah (علیہ السلام) had the degree of peace which Sayyidna ` Ali ؓ had, even a higher degree of Itmi'nan اطمنان which is special to the station of prophethood. In this degree of Itmi'nan اطمنان ، Sayyidna Ibrahim (علیہ السلام) was superior to all his followers. Now what he is respectfully asking for is that highest degree of Itmi'nan اطمنان which is bestowed upon the very special prophets -- as it was with our Holy Prophet ﷺ who was granted special Itmi'nan اطمنان by means of a visual experience of Paradise and Hell.</p><p>In short, using this question as an excuse to say that Sayyidna Ibrahim (علیہ السلام) did not have peace of heart is not correct. Avoiding that, we can simply say that the absolutely perfect peace of heart which comes in the wake of visual experience was not there and that was why he had made this request.</p><p>Towards the end of the verse it was said أَنَّ اللَّـهَ عَزِيزٌ حَكِيمٌ, that is, Allah Almighty is All-Powerful and All-Wise. Through ` Aziz عَزِيز ٌ, the perfect power of Allah was pointed to, and through 'Hakim حَكِيمٌ ' (the All-Wise), it was indicated that it is in Allah's wisdom that visual experience of life after death is not granted to everyone, otherwise it is not at all difficult for Allah to make every man see it for himself. But, in that case, the superior quality of having faith without seeing (الایمان بالغیب ‘Iman bi l'ghayb) will not be there.</p>

CommentaryThis is the third story taken up in the above verse (260). The gist of the story is that Sayyidna Ibrahim (Abraham) (علیہ السلام) sought from Allah Almighty the favour of being shown as to how He would bring the dead back to life. Allah Almighty asked him why he had made such a request. Was it because he did not believe in His perfect power which controls everything? Sayyidna Ibrahim (علیہ السلام) explained his true state of mind. In fact, there was no question of his being suspicious about the Resurrection, because the infinite power of Allah is manifest every moment to every sensible person both in the universe and in his own being. However, it is a part of human nature that unless one sees an unusual event happening before his own eyes, he keeps wondering how and in what manner it is going to happen. Such thoughts often disturb one's peace of mind. It was in this context that Sayyidna Ibrahim (علیہ السلام) made a request to Allah for witnessing the procedure of the revival of the dead.Accepting this request, Allah Almighty provided for him an exceptionally unusual scenario for personal sighting which, at the same time, was to show a resolution of all doubts and misgivings the disbelievers nursed. That scenario was activated when he was commanded to get hold of four birds and keep them as pets. When they grow so domesticated that they come to him at his call and he too starts knowing them well enough so that there remains no doubt about a stranger bird taking their place; then he should kill those four birds, make mince-meat of everything -- bones, feathers all included - dividing it in several portions. After that, using his own discretion, he should place one portion each on top of a different hill. Then he was to call them. Insh’ Allah انشاء اللہ ، they shall come back to life by the perfect power of Allah Almighty and come running to him.In Tafsir Ruh al-Ma` ani, on the authority of Ibn al-Mundhir, it has been narrated from Sayyidna Hasan ؓ that Sayyidna Ibrahim (علیہ السلام) did what he was commanded to do. When he called them, then in no time, bone to bone, feather to feather, flesh to flesh, everything took its original form, the birds became alive and came running to Sayyidna Ibrahim (علیہ السلام) Allah Almighty said: '0 Ibrahim, this is how, on the Day of Resurrection, I shall assemble in no time all parts and bodies, and breathe life into them.'The Qur'an has used the expression يَأْتِينَكَ سَعْيًا :(and to you they shall come running). These particular words mean that the birds will come running, which tells us that they will not come flying because if they came flying across the sky, the doubt -- that they went out of sight and were replaced in the process -- would remain. Now if they came running on the ground, they will be fully in sight. Through this happening, Allah Almighty made Sayyidna Ibrahim (علیہ السلام) see a sample indicator of life after death, following resurrection, which helped resolve, through visual experience, all doubts expressed by polytheists and disbelievers.That there is rising after death and that there is life in the Hereafter give disbelievers their greatest difficulty in comprehension. They think man becomes dust after death, then somewhere this dust scatters away with the wind, somewhere it flows away with water, somewhere it reappears in the form of trees and planted fields, so much so that its particles spread out to the far sides of the world. Now to gather these scattered parcels and human parts and to infuse life into them are things short-sighted man finds difficult to understand because he measures everybody on the scale of his own power and status, and does not deliberate in the non-analogous Power above him!Although, should he peep a little into his own being, he would start seeing that, even today, his existence is a collection of parts and particles spread all over the world. The mother and father through whom man comes into being and the food that goes to make their blood and body are themselves nothing else but particles brought together from different corners of the world. Then comes the post-birth period, deliberation in which will show that the food causing growth, causing formation of blood and flesh is totally composed of different particles coming from all over the world. The milk that man drinks is part of some cow or water buffalo or goat and these composed parts came into those animals through the fodder that they have eaten. Who knows the chaff and grain in their fodder came from which country and who can tell how the winds roaming round the world have introduced particles from many an unnamed land into their nurture. So, one can only marvel in how many ways and from how many corners of the world the perfect power and the precise plan of Allah Almighty has accumulated in the body of one man the whole wide world's produce, its grains and fruits and everything else man eats and uses as medicine, and which become part of his body.If man, negligent and short-sighted, would for a moment leave the world aside and get on with doing a little research on his own body, he would discover that his being itself is composed of so many parts some of which belong to the East, some to the West, some to the South and still some to the North. Right this day, the precise plan of Divine power has accumulated in his body all those particles scattered around the world, and after death, these particles will disperse again in the same manner. Now, why should it be at all difficult for His perfect power to assemble them a second time? Especially so, when He was the One who had assembled these scattered particles in his being.Some related questions and their answersThe incident mentioned in the above verse raises certain questions:1. To begin with, why did Ibrahim (علیہ السلام) raise this question at all while he was, in accepting faith in the perfect power of Allah Almighty, the foremost believer out of the whole world of his time?This has already been answered earlier when it was said that the question raised by Sayyidna Ibrahim (علیہ السلام) was not, in reality, based on any doubt. The purpose of the question was to reaffirm that Allah Almighty will raise the dead on the Day of Resurrection. Given His perfect power, this was not distant or surprising in any manner at all; it was rather absolutely certain. But raising the dead to life is beyond man's power. He never saw a dead person rising to life. Then, the act of raising the dead to life could take different modes and forms. Now it is man's nature that he keeps inquiring into modes and forms of that which he does not know by visual experience. In doing so, his thoughts wander in different directions as a result of which he bears by the pain of mental distraction. The state that helps remove this mental distraction and is replaced by a heart at rest is called sukun or peace. This is what Sayyidna Ibrahim (علیہ السلام) sought through his request.Incidentally, the difference between ایمان ‘Iman (faith) and Itmi'nan (peace) also comes out from this discussion. ایمان ‘Iman is the name of that voluntary belief or certainty, which man receives about something not seen or known, by trusting the Rasul (messenger of Allah) while Itmi'nan اطمنان refers to peace of the heart. There are times when one does perfectly believe in something not seen, but there is no peace of heart because its modes and forms are not known. This peace can come only by visual experience. Sayyidna Ibrahim Khalilullah (علیہ السلام) was also a perfect believer in life after death -- his question was simply concerned with the modality of man's being raised to life.2. When Sayyidna Ibrahim Khalilullah (علیہ السلام) had simply asked as to how the dead will be raised and had no doubt in the actual raising of the dead, the question is: How can the Divine interrogation: أَوَلَمْ تُؤْمِن it that you do not believe?' be explained? It would seem that there was no occasion for it.The answer is that Sayyidna Ibrahim (علیہ السلام) had meant to say that there is no doubt in the actual happening, but the question can be taken in two senses, the obvious one relates to this very position, that is, he wished to inquire how the dead will be raised. But the words of the question may also point out to a second sense which is prompted by doubt in or denial of the real power. For instance, you see a heavy package and you are sure that such and such a person cannot lift it and then, to test his capacity, you challengingly tell him -- let's see how you lift it. Since anybody could have taken Sayyidna Ibrahim's (علیہ السلام) question in this wrong sense, therefore, Allah Almighty, in order to free Sayyidna Ibrahim (علیہ السلام) from this possibility, addressed him with أَوَلَمْ تُؤْمِن so that he could say ] (bala بلٰی : yes, why not) in reply, and thus get past the ambush laid out by liars and accusers.3. At least, Sayyidna Ibrahim's question settles this much that he was not at peace concerning the problem of life after death, although it has been reported from Sayyidna ` Ali ؓ that he said: If curtain is raised from that which is unseen, it will add nothing to my certainty and peace since I enjoy perfect peace through my very faith in the unseen'. Now, when some of his followers enjoy such an elevated state of peace how can it be that the very 'friend of Allah' will remain without it?In this connection, let us be clear that Itmi'nan اطمنان or peace of heart has its own gradations. There is an Itmi'nan اطمنان that the men of Allah (awlia' Allah اولیاء اللہ ) and the True (siddiqin صِدِقین) have. Then there is an exalted grade of Itmi'nan اطمنان which is given to the general line of prophets (علیہم السلام) . And there is a grade even above it which is bestowed upon the special ones in the form of visual experience.Surely, Sayyidna Ibrahim Khalilullah (علیہ السلام) had the degree of peace which Sayyidna ` Ali ؓ had, even a higher degree of Itmi'nan اطمنان which is special to the station of prophethood. In this degree of Itmi'nan اطمنان ، Sayyidna Ibrahim (علیہ السلام) was superior to all his followers. Now what he is respectfully asking for is that highest degree of Itmi'nan اطمنان which is bestowed upon the very special prophets -- as it was with our Holy Prophet ﷺ who was granted special Itmi'nan اطمنان by means of a visual experience of Paradise and Hell.In short, using this question as an excuse to say that Sayyidna Ibrahim (علیہ السلام) did not have peace of heart is not correct. Avoiding that, we can simply say that the absolutely perfect peace of heart which comes in the wake of visual experience was not there and that was why he had made this request.Towards the end of the verse it was said أَنَّ اللَّـهَ عَزِيزٌ حَكِيمٌ, that is, Allah Almighty is All-Powerful and All-Wise. Through ` Aziz عَزِيز ٌ, the perfect power of Allah was pointed to, and through 'Hakim حَكِيمٌ ' (the All-Wise), it was indicated that it is in Allah's wisdom that visual experience of life after death is not granted to everyone, otherwise it is not at all difficult for Allah to make every man see it for himself. But, in that case, the superior quality of having faith without seeing (الایمان بالغیب ‘Iman bi l'ghayb) will not be there.

<h2 class="title">The Khalil Supplicates to Allah to Show Him How He Resurrects the Dead</h2><p>The scholars said that there are reasons behind this request by Ibrahim. For instance, when Ibrahim said to Nimrod, </p><div class="text_uthmani arabic">رَبِّيَ الَّذِى يُحْىِ وَيُمِيتُ</div><p>e(My Lord (Allah) is He Who gives life and causes death,) he wanted to solidify his knowledge about resurrection by actually witnessing it with his eyes. Prophet Ibrahim said, </p><div class="text_uthmani arabic">رَبِّ أَرِنِى كَيْفَ تُحْىِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِن قَالَ بَلَى وَلَـكِن لِّيَطْمَئِنَّ قَلْبِى</div><p>("My Lord! Show me how You give life to the dead." He (Allah) said: "Do you not believe" He (Ibrahim) said: "Yes (I believe), but to be stronger in faith.") </p><p>Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said, </p><div class="text_uthmani arabic">«نَحْنُ أَحَقُّ بِالشَّكِّ مِنْ إِبْرَاهِيمَ إِذْ قَالَ</div><div class="text_uthmani arabic">رَبِّ أَرِنِى كَيْفَ تُحْىِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِن قَالَ بَلَى وَلَـكِن لِّيَطْمَئِنَّ قَلْبِى</div><p>(We are more liable to be in doubt than Ibrahim when he said, "My Lord! Show me how You give life to the dead." Allah said, "Don't you believe" Ibrahim said, "Yes (I believe), but (I ask) in order to be stronger in faith.") </p><p>The Prophet's statement in the Hadith means, "We are more liable to seek certainty." </p><h2 class="title">The Answer to Al-Khalil's Request</h2><p>Allah said, </p><div class="text_uthmani arabic">قَالَ فَخُذْ أَرْبَعَةً مِّنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ</div><p>(He said: "Take four birds, then cause them to incline towards you.") </p><p>Scholars of Tafsir disagreed over the type of birds mentioned here, although this matter in not relevant due to the fact that the Qur'an did not mention it. Allah's statement, </p><div class="text_uthmani arabic">فَصُرْهُنَّ إِلَيْكَ</div><p>(cause them to incline towards you) means, cut them to pieces. This is the explanation of Ibn `Abbas, `Ikrimah, Sa`id bin Jubayr, Abu Malik, Abu Al-Aswad Ad-Dili, Wahb bin Munabbih, Al-Hasan and As-Suddi. Therefore, Ibrahim caught four birds, slaughtered them, removed the feathers, tore the birds to pieces and mixed the pieces together. He then placed parts of these mixed pieces on four or seven hills. Ibn `Abbas said, "Ibrahim kept the heads of these birds in his hand. Next, Allah commanded Ibrahim to call the birds to him, and he did as Allah commanded him. Ibrahim witnessed the feathers, blood and flesh of these birds fly to each other, and the parts flew each to their bodies, until every bird came back to life and came walking at a fast pace towards Ibrahim, so that the example that Ibrahim was witnessing would become more impressive. Each bird came to collect its head from Ibrahim's hand, and if he gave the bird another head the bird refused to accept it. When Ibrahim gave each bird its own head, the head was placed on its body by Allah's leave and power. " This is why Allah said, </p><div class="text_uthmani arabic">وَاعْلَمْ أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ</div><p>(And know that Allah is All-Mighty, All-Wise) and no one can overwhelm or resist Him. Whatever Allah wills, occurs without hindrance, because He is the All-Mighty, Supreme above all things, and He is Wise in His statements, actions, legislation and decrees. </p><p>`Abdur-Razzaq recorded that Ma`mar said that Ayyub said that Ibn `Abbas commented on what Ibrahim said, </p><div class="text_uthmani arabic">وَلَـكِن لِّيَطْمَئِنَّ قَلْبِى</div><p>(but to be stronger in Faith), "To me, there is no Ayah in the Qur'an that brings more hope than this Ayah." Ibn Abi Hatim recorded that Muhammad bin Al-Munkadir said that `Abdullah bin `Abbas met `Abdullah bin `Amr bin Al-`As and said to him, "Which Ayah in the Qur'an carries more hope for you" Ibn `Amr said, </p><div class="text_uthmani arabic">قُلْ يعِبَادِىَ الَّذِينَ أَسْرَفُواْ عَلَى أَنفُسِهِمْ لاَ تَقْنَطُواْ</div><p>(Say: "O `Ibadi (My servants) who have transgressed against themselves (by committing evil deeds and sins)! Despair not.) 39:53. </p><p>Ibn `Abbas said, "But I say that it is Allah's statement, </p><div class="text_uthmani arabic">وَإِذْ قَالَ إِبْرَهِيمُ رَبِّ أَرِنِى كَيْفَ تُحْىِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِن قَالَ بَلَى</div><p>(And (remember) when Ibrahim said, "My Lord! Show me how You give life to the dead." He (Allah) said: "Do you not believe" He (Ibrahim) said: "Yes (I believe)...) </p><p>Allah accepted Ibrahim's affirmation when he merely said, `Yes.' This Ayah refers to the doubts that attack the heart and the thoughts that Shaytan inspires." Al-Hakim also recorded this in Al-Mustadrak and said; "Its chain is Sahih but they did not record it." </p>

The Khalil Supplicates to Allah to Show Him How He Resurrects the DeadThe scholars said that there are reasons behind this request by Ibrahim. For instance, when Ibrahim said to Nimrod, رَبِّيَ الَّذِى يُحْىِ وَيُمِيتُe(My Lord (Allah) is He Who gives life and causes death,) he wanted to solidify his knowledge about resurrection by actually witnessing it with his eyes. Prophet Ibrahim said, رَبِّ أَرِنِى كَيْفَ تُحْىِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِن قَالَ بَلَى وَلَـكِن لِّيَطْمَئِنَّ قَلْبِى("My Lord! Show me how You give life to the dead." He (Allah) said: "Do you not believe" He (Ibrahim) said: "Yes (I believe), but to be stronger in faith.") Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah said, «نَحْنُ أَحَقُّ بِالشَّكِّ مِنْ إِبْرَاهِيمَ إِذْ قَالَرَبِّ أَرِنِى كَيْفَ تُحْىِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِن قَالَ بَلَى وَلَـكِن لِّيَطْمَئِنَّ قَلْبِى(We are more liable to be in doubt than Ibrahim when he said, "My Lord! Show me how You give life to the dead." Allah said, "Don't you believe" Ibrahim said, "Yes (I believe), but (I ask) in order to be stronger in faith.") The Prophet's statement in the Hadith means, "We are more liable to seek certainty." The Answer to Al-Khalil's RequestAllah said, قَالَ فَخُذْ أَرْبَعَةً مِّنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ(He said: "Take four birds, then cause them to incline towards you.") Scholars of Tafsir disagreed over the type of birds mentioned here, although this matter in not relevant due to the fact that the Qur'an did not mention it. Allah's statement, فَصُرْهُنَّ إِلَيْكَ(cause them to incline towards you) means, cut them to pieces. This is the explanation of Ibn `Abbas, `Ikrimah, Sa`id bin Jubayr, Abu Malik, Abu Al-Aswad Ad-Dili, Wahb bin Munabbih, Al-Hasan and As-Suddi. Therefore, Ibrahim caught four birds, slaughtered them, removed the feathers, tore the birds to pieces and mixed the pieces together. He then placed parts of these mixed pieces on four or seven hills. Ibn `Abbas said, "Ibrahim kept the heads of these birds in his hand. Next, Allah commanded Ibrahim to call the birds to him, and he did as Allah commanded him. Ibrahim witnessed the feathers, blood and flesh of these birds fly to each other, and the parts flew each to their bodies, until every bird came back to life and came walking at a fast pace towards Ibrahim, so that the example that Ibrahim was witnessing would become more impressive. Each bird came to collect its head from Ibrahim's hand, and if he gave the bird another head the bird refused to accept it. When Ibrahim gave each bird its own head, the head was placed on its body by Allah's leave and power. " This is why Allah said, وَاعْلَمْ أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ(And know that Allah is All-Mighty, All-Wise) and no one can overwhelm or resist Him. Whatever Allah wills, occurs without hindrance, because He is the All-Mighty, Supreme above all things, and He is Wise in His statements, actions, legislation and decrees. `Abdur-Razzaq recorded that Ma`mar said that Ayyub said that Ibn `Abbas commented on what Ibrahim said, وَلَـكِن لِّيَطْمَئِنَّ قَلْبِى(but to be stronger in Faith), "To me, there is no Ayah in the Qur'an that brings more hope than this Ayah." Ibn Abi Hatim recorded that Muhammad bin Al-Munkadir said that `Abdullah bin `Abbas met `Abdullah bin `Amr bin Al-`As and said to him, "Which Ayah in the Qur'an carries more hope for you" Ibn `Amr said, قُلْ يعِبَادِىَ الَّذِينَ أَسْرَفُواْ عَلَى أَنفُسِهِمْ لاَ تَقْنَطُواْ(Say: "O `Ibadi (My servants) who have transgressed against themselves (by committing evil deeds and sins)! Despair not.) 39:53. Ibn `Abbas said, "But I say that it is Allah's statement, وَإِذْ قَالَ إِبْرَهِيمُ رَبِّ أَرِنِى كَيْفَ تُحْىِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِن قَالَ بَلَى(And (remember) when Ibrahim said, "My Lord! Show me how You give life to the dead." He (Allah) said: "Do you not believe" He (Ibrahim) said: "Yes (I believe)...) Allah accepted Ibrahim's affirmation when he merely said, `Yes.' This Ayah refers to the doubts that attack the heart and the thoughts that Shaytan inspires." Al-Hakim also recorded this in Al-Mustadrak and said; "Its chain is Sahih but they did not record it."

The semblance of those who expend their wealth in the way of God is that of a grain of corn from which grow seven ears, each ear containing a hundred grains. Truly God increases for whomsoever He will, for God is infinite and all-wise.

The example of those who spend their wealth in Allah’s way is similar to that of a grain which has sprouted seven stalks and in each stalk are a hundred grains; and Allah may increase it still more than this, for whomever He wills; and Allah is Most Capable, All Knowing.

The likeness of those who expend their wealth in the way of God is as the likeness of a grain of corn that sprouts seven ears, in every ear a hundred grains. So God multiplies unto whom He will; God is All-embracing, All-knowing.

THE PARABLE of those who spend their possessions for the sake of God is that of a grain out of which grow seven ears, in every ear a hundred grains: for God grants manifold increase unto whom He wills; and God is infinite, all-knowing.

The likeness of those who expend their substance in the way of Allah is as the likeness of a grain that groweth seven ears and in each ear one hundred grains: and Allah multiplieth unto whomsoever He listeth. Allah is Bounteous, Knowing.

The likeness of those who spend their wealth in the Way of Allah, is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He pleases. And Allah is All-Sufficient for His creatures' needs, All-Knower.

The parable of those who spend their wealth in God’s way is that of a grain that produces seven spikes; in each spike is a hundred grains. God multiplies for whom He wills. God is Bounteous and Knowing.

The charity of those who expend their wealth in the way of Allah may be likened to a grain of corn, which produces seven ears and each ear yields a hundred grains. Likewise Allah develops manifold the charity of anyone He pleases, for He is All-Embracing, All-Wise.

The parable of those who spend their wealth in the way of Allah, is that of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He wills. And Allah is All-Sufficient for His creatures' needs, All-Knower.

The likeness of those who spend their wealth in Allah's way is as the likeness of a grain which groweth seven ears, in every ear a hundred grains. Allah giveth increase manifold to whom He will. Allah is All-Embracing, All-Knowing.

The parable of those who spend their wealth in the way of Allah is that of a grain which grows seven ears, in every ear a hundred grains. Allah enhances severalfold whomever He wishes, and Allah is all-bounteous, all-knowing.

The example of those who give their wealth in the way of Allah is like a grain of corn that sprouts seven ears, in every ear a hundred grains. Allah multiplies to whom He will, Allah is the Embracer, the Knower.

The example of those who spend their wealth in the way of Allah is like a seed [of grain] which grows seven spikes; in each spike is a hundred grains. And Allah multiplies [His reward] for whom He wills. And Allah is all-Encompassing and Knowing.

Spending money for the cause of God is as the seed from which seven ears may grow, each bearing one hundred grains. God gives in multiples to those whom He wants. God is Munificent and All-knowing.

The parable of those who spend their property in the way of Allah is as the parable of a grain growing seven ears (with) a hundred grains in every ear; and Allah multiplies for whom He pleases; and Allah is Ample-giving, Knowing

Mathalu alla<u>th</u>eena yunfiqoona amw<u>a</u>lahum fee sabeeli All<u>a</u>hi kamathali <u>h</u>abbatin anbatat sabAAa san<u>a</u>bila fee kulli sunbulatin miatu <u>h</u>abbatin wa<b>A</b>ll<u>a</u>hu yu<u>da</u>AAifu liman yash<u>a</u>o wa<b>A</b>ll<u>a</u>hu w<u>a</u>siAAun AAaleem<b>un</b>

Those who spend their wealth for God's cause may be compared to a grain of corn which sprouts into seven ears, with a hundred grains in each ear: for God grants manifold increase to whom He wills; God is infinite and all knowing.

The parable of those who spend their substance in the way of Allah is that of a grain of corn: it groweth seven ears, and each ear Hath a hundred grains. Allah giveth manifold increase to whom He pleaseth: And Allah careth for all and He knoweth all things.

مَّثَلُ ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمْ فِى سَبِيلِ ٱللَّهِ كَمَثَلِ حَبَّةٍ أَنۢبَتَتْ سَبْعَ سَنَابِلَ فِى كُلِّ سُنۢبُلَةٍ مِّا۟ئَةُ حَبَّةٍ وَٱللَّهُ يُضَٰعِفُ لِمَن يَشَآءُ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ

The example of the reward of the believers who spend their wealth in Allah’s path is like that of a grain that is planted by a farmer in fertile ground. This grain then produces seven spikes, each carrying a hundred grains. Allah multiplies the reward for whomever of His servants He wishes and gives them their reward without account. Allah is Bountiful and Giving and He knows who deserves to have their reward multiplied.

The example of the reward of the believers who spend their wealth in Allah’s path is like that of a grain that is planted by a farmer in fertile ground. This grain then produces seven spikes, each carrying a hundred grains. Allah multiplies the reward for whomever of His servants He wishes and gives them their reward without account. Allah is Bountiful and Giving and He knows who deserves to have their reward multiplied.

<p>Commentary</p><p>This is the thirty-sixth section of Surah Al-Baqarah which begins from verse 262. Left now are five sections of Surah Al-Baqarah out of which the last section carries some basic principles. The earlier four sections, from 262 to 283, have a total of 21 verses which present special instructions and points of guidance concerning financial transactions. If these were to be followed in toto, the problem of an ideal economic order which the whole world is worrying about will be automatically solved. Right now we see capitalism, socialism and communism (despite its fall in U.S.S.R) polarizing or readjusting against each other. The confrontation between these systems has reduced the world to a hotbed of internecine aggression. Stated in these verses is an important aspect of the economic order of Islam. It has two parts:</p><p>1. It teaches how to spend that which is extra to your needs to help the poor and the needy. This is known as Sadaqah صدقہ and Khayrat خیرات (roughly translated as charity and alms).</p><p>2. It declares that taking and giving of riba ربا (interest, usury) is حرام haram (unlawful) and gives directions on how to stay on guard against it.</p><p>Out of these sections, the first two consist of the merits of sadaqah صدقہ and khayrat خیرات ، inducement towards these, and related injunctions and points of guidance. The last two sections deal with the unlawfulness and forbiddance of ربا riba-based dealings, and with permissible ways of giving and taking loans.</p><p>The verses given above make a three-unit statement as follows:</p><p>1. The merit of spending in the way of Allah.</p><p>2. Conditions which make sadaqah صدقہ and khayrat خیرات acceptable and merit-worthy with Allah.</p><p>3. Attitudes that destroy sadaqah صدقہ and khayrat خیرات when good goes and sin stays.</p><p>After that there are two similitudes:</p><p>1. The first relates to the charities (nafaqat and sadaqat) which are acceptable with Allah.</p><p>2. The second relates to the charities (nafaqat and sadaqat) which are unacceptable and invalid.</p><p>Thus, these are five subjects that appear in this section. Before we discuss these subjects, it is necessary to know that the Holy Qur'an has pointed out to spending in the way of Allah at several places with the word, DWI (infaq: انفاق spending) "and at several others, with the words, اطعام (it` am: feeding) or صدقہ (sadaqah: charity) or ; إِيتَاءَ الزَّكَاةِ (ad' az-zakat: paying the obligatory zakah الزَّكَاة properly). A careful look at these Qur'anic words and the way they have been used shows that the words – infaq انفاق ، it` am اطعام and sadaqah صدقہ -- are general and as such incorporate all sorts of charitable spendings that aim to seek the good pleasure of Allah. These spendings may be fard فرض and wajib (obligatory) or nafl نفل and mustahabb مستحبّ (commendable, or desirable, or preferred). It may be noted that the Qur'an has used a distinct word إِيتَاءَ الزَّكَاةِ for the obligatory زکاۃ Zakah which indicates that there are special requirements in receiving and giving of this particular صدقہ sadaqah.</p><p>In this section, the word used more often is infaq انفاق while the word, sadaqah صدقہ has been used less often, which indicates that the statement here covers general charities and deeds of generosity, and the injunctions given here include and incorporate all sorts of charities and spendings in the way of Allah.</p><p>A similitude of spending in the way of Allah</p><p>In the first verse it is said that people who spend in the way of Allah, that is, in Hajj حج or in Jihad جھاد ، or on the poor, on widows and orphans, or on relatives and friends to help them out, can be likened to one who sows a good grain of wheat in the field from which grows a plant on which sprout seven ears and each ear yields hundred grains. As a result, one grain was worth a total yield of seven hundred grains.</p><p>The outcome is that one who spends in the way of Allah receives in return (reward in the Hereafter) on the scale of one to seven hundred, that is, spending one cent could bring the merit of seven hundred cents.</p><p>It appears in authentic and reliable ahadith that the thawab ثواب or merit or reward for one good deed is returned ten-fold, and could reach seven hundred-fold. Sayyidna ` Abdullah ibn ` Abbas ؓ has said: The reward of spending one dirham in Jihad and Hajj is equal to seven hundred dirhams. Ibn Kathir (رح) has reported this with reference to the Musnad of Ahmad.</p><p>To sum up, this verse tells us that spending one unit of money brings forth the reward of seven hundred units.</p><p>Conditions that make charity a “ worship”</p><p>But, the Qur'an has not, in its wisdom, put this subject in a few clear words. It has rather used the form of a similitude featuring a grain of wheat which has a subtle hint towards the labour of a farmer who can hope to get an yield of seven hundred grains out of one grain sown only when the grain is good, and the farmer sowing it should be fully conversant with the art of farming, and the soil where the grain goes should be good too, because, should even one of these factors remain missing, either this grain will be wasted leaving no grain to come out, or it would just not yield enough to reach the production ratio of one grain to seven hundred grains.</p><p>Similar to this, there are the same three conditions for the acceptance and increased return of good deeds generally, and of spending in the way of Allah particularly. These conditions are:</p><p>1. That which is spent in the way of Allah should be clean, pure and halal حلال (lawful) for it appears in Hadith that Allah Almighty accepts nothing except what is clean, pure and halal حلال .</p><p>2. One who spends should be good in intentions and righteous in deeds. An ill-intentioned and showy spender is like that ignorant farmer who throws away the grain on a spot where it is wasted.</p><p>3. The one to whom sadaqah صدقہ (charity) is given should also be deserving of it. It should not be wasted by spending on the non-deserving.</p><p>Thus, the similitude unfolds for us the great merit spending in the way of Allah has, along with the three conditions as well, which stipulate that one should spend from halal حلال earnings, and the method of spending should also conform to Sunnah, and that one should literally search for the deserving in order to spend on them. Just getting rid of what your coffers hold does not entitle you to receive this merit.</p><p>The correct and masnun مسنون (according to Sunnah) method of giving sadaqah صدقہ has been pointed out in the second verse. It is said that people who spend in the way of Allah and do do not publicise their favour after having spent, nor cause any pain to those on whom they have spent, their reward is secure with their Lord. For them there is no danger in the future, and no sorrow of the past.</p>

CommentaryThis is the thirty-sixth section of Surah Al-Baqarah which begins from verse 262. Left now are five sections of Surah Al-Baqarah out of which the last section carries some basic principles. The earlier four sections, from 262 to 283, have a total of 21 verses which present special instructions and points of guidance concerning financial transactions. If these were to be followed in toto, the problem of an ideal economic order which the whole world is worrying about will be automatically solved. Right now we see capitalism, socialism and communism (despite its fall in U.S.S.R) polarizing or readjusting against each other. The confrontation between these systems has reduced the world to a hotbed of internecine aggression. Stated in these verses is an important aspect of the economic order of Islam. It has two parts:1. It teaches how to spend that which is extra to your needs to help the poor and the needy. This is known as Sadaqah صدقہ and Khayrat خیرات (roughly translated as charity and alms).2. It declares that taking and giving of riba ربا (interest, usury) is حرام haram (unlawful) and gives directions on how to stay on guard against it.Out of these sections, the first two consist of the merits of sadaqah صدقہ and khayrat خیرات ، inducement towards these, and related injunctions and points of guidance. The last two sections deal with the unlawfulness and forbiddance of ربا riba-based dealings, and with permissible ways of giving and taking loans.The verses given above make a three-unit statement as follows:1. The merit of spending in the way of Allah.2. Conditions which make sadaqah صدقہ and khayrat خیرات acceptable and merit-worthy with Allah.3. Attitudes that destroy sadaqah صدقہ and khayrat خیرات when good goes and sin stays.After that there are two similitudes:1. The first relates to the charities (nafaqat and sadaqat) which are acceptable with Allah.2. The second relates to the charities (nafaqat and sadaqat) which are unacceptable and invalid.Thus, these are five subjects that appear in this section. Before we discuss these subjects, it is necessary to know that the Holy Qur'an has pointed out to spending in the way of Allah at several places with the word, DWI (infaq: انفاق spending) "and at several others, with the words, اطعام (it` am: feeding) or صدقہ (sadaqah: charity) or ; إِيتَاءَ الزَّكَاةِ (ad' az-zakat: paying the obligatory zakah الزَّكَاة properly). A careful look at these Qur'anic words and the way they have been used shows that the words – infaq انفاق ، it` am اطعام and sadaqah صدقہ -- are general and as such incorporate all sorts of charitable spendings that aim to seek the good pleasure of Allah. These spendings may be fard فرض and wajib (obligatory) or nafl نفل and mustahabb مستحبّ (commendable, or desirable, or preferred). It may be noted that the Qur'an has used a distinct word إِيتَاءَ الزَّكَاةِ for the obligatory زکاۃ Zakah which indicates that there are special requirements in receiving and giving of this particular صدقہ sadaqah.In this section, the word used more often is infaq انفاق while the word, sadaqah صدقہ has been used less often, which indicates that the statement here covers general charities and deeds of generosity, and the injunctions given here include and incorporate all sorts of charities and spendings in the way of Allah.A similitude of spending in the way of AllahIn the first verse it is said that people who spend in the way of Allah, that is, in Hajj حج or in Jihad جھاد ، or on the poor, on widows and orphans, or on relatives and friends to help them out, can be likened to one who sows a good grain of wheat in the field from which grows a plant on which sprout seven ears and each ear yields hundred grains. As a result, one grain was worth a total yield of seven hundred grains.The outcome is that one who spends in the way of Allah receives in return (reward in the Hereafter) on the scale of one to seven hundred, that is, spending one cent could bring the merit of seven hundred cents.It appears in authentic and reliable ahadith that the thawab ثواب or merit or reward for one good deed is returned ten-fold, and could reach seven hundred-fold. Sayyidna ` Abdullah ibn ` Abbas ؓ has said: The reward of spending one dirham in Jihad and Hajj is equal to seven hundred dirhams. Ibn Kathir (رح) has reported this with reference to the Musnad of Ahmad.To sum up, this verse tells us that spending one unit of money brings forth the reward of seven hundred units.Conditions that make charity a “ worship”But, the Qur'an has not, in its wisdom, put this subject in a few clear words. It has rather used the form of a similitude featuring a grain of wheat which has a subtle hint towards the labour of a farmer who can hope to get an yield of seven hundred grains out of one grain sown only when the grain is good, and the farmer sowing it should be fully conversant with the art of farming, and the soil where the grain goes should be good too, because, should even one of these factors remain missing, either this grain will be wasted leaving no grain to come out, or it would just not yield enough to reach the production ratio of one grain to seven hundred grains.Similar to this, there are the same three conditions for the acceptance and increased return of good deeds generally, and of spending in the way of Allah particularly. These conditions are:1. That which is spent in the way of Allah should be clean, pure and halal حلال (lawful) for it appears in Hadith that Allah Almighty accepts nothing except what is clean, pure and halal حلال .2. One who spends should be good in intentions and righteous in deeds. An ill-intentioned and showy spender is like that ignorant farmer who throws away the grain on a spot where it is wasted.3. The one to whom sadaqah صدقہ (charity) is given should also be deserving of it. It should not be wasted by spending on the non-deserving.Thus, the similitude unfolds for us the great merit spending in the way of Allah has, along with the three conditions as well, which stipulate that one should spend from halal حلال earnings, and the method of spending should also conform to Sunnah, and that one should literally search for the deserving in order to spend on them. Just getting rid of what your coffers hold does not entitle you to receive this merit.The correct and masnun مسنون (according to Sunnah) method of giving sadaqah صدقہ has been pointed out in the second verse. It is said that people who spend in the way of Allah and do do not publicise their favour after having spent, nor cause any pain to those on whom they have spent, their reward is secure with their Lord. For them there is no danger in the future, and no sorrow of the past.

<h2 class="title">Rewards of Spending in Allah's Cause</h2><p>This is a parable that Allah made of the multiplication of rewards for those who spend in His cause, seeking His pleasure. Allah multiplies the good deed ten to seven hundred times. Allah said, </p><div class="text_uthmani arabic">مَّثَلُ الَّذِينَ يُنفِقُونَ أَمْوَلَهُمْ فِي سَبِيلِ اللَّهِ</div><p>(The parable of those who spend their wealth in the way of Allah...) </p><p>Sa`id bin Jubayr commented, "Meaning spending in Allah's obedience." Makhul said that the Ayah means, "Spending on Jihad, on horse stalls, weapons and so forth." The parable in the Ayah is more impressive on the heart than merely mentioning the number seven hundred. This Ayah indicates that Allah `grows' the good deeds for its doers, just as He grows the plant for whoever sows it in fertile land. The Sunnah also mentions that the deeds are multiplied up to seven hundred folds. For instance, Imam Ahmad recorded that Abu Mas`ud said that a man once gave away a camel, with its bridle on, in the cause of Allah and the Messenger of Allah said, </p><div class="text_uthmani arabic">«لَتَأْتِيَنَّ يَوْمَ الْقِيَامَةِ بِسَبْعِمِائَةِ نَاقَةٍ مَخْطُومَة»</div><p>(On the Day of Resurrection, you will have seven hundred camels with their bridles.) </p><p>Muslim and An-Nasa'i also recorded this Hadith, and Muslim's narration reads, "A man brought a camel with its bridle on and said, `O Messenger of Allah! This is in the sake of Allah.' The Messenger said, </p><div class="text_uthmani arabic">«لَكَ بِهَا يَوْمَ الْقِيَامَةِ سَبْعُمِائَةِ نَاقَة»</div><p>(You will earn seven hundred camels as reward for it on the Day of Resurrection. ) </p><p>Another Hadith: Ahmad recorded that Abu Hurayrah said that the Messenger of Allah said, </p><div class="text_uthmani arabic">«كُلُّ عَمَلِ ابْنِ آدَمَ يُضَاعَفُ، الْحَسَنَةُ بِعَشَرِ أَمْثَالِهَا، إِلَى سَبْعِمِائَةِ ضِعْفٍ، إِلى مَا شَاءَ اللهُ، يَقُولُ اللهُ: إِلَّا الصَّوْمَ فَإِنَّهُ لِي، وَأَنَا أَجْزِي بِهِ، يَدَعُ طَعَامَهُ وَشَهْوَتَهُ مِنْ أَجْلِي، وَلِلصَّائِمِ فَرْحَتَانِ: فَرْحَةٌ عِنْدَ فِطْرِهِ وَفَرْحَةٌ عِنْدَ لِقَاءِ رَبِّهِ، وَلَخَلُوفُ فَمِ الصَّائِمِ أَطْيَبُ عِنْدَ اللهِ مِنْ رِيحِ الْمِسْكِ، الصَّوْمُ جُنَّةٌ، الصَّومُ جُنَّة»</div><p>(Every good deed that the son of Adam performs will be multiplied ten folds, to seven hundred folds, to many other folds, to as much as Allah wills. Allah said, "Except the fast, for it is for Me and I will reward for it. One abandons his food and desire in My sake." The fasting person has two times of happiness: when he breaks his fast and when he meets his Lord. Verily, the odor that comes from the mouth of whoever fasts is more pure to Allah than the scent of musk. Fasting is a shield (against sinning), fasting is a shield.) Muslim recorded this Hadith. </p><p>Allah's statement, </p><div class="text_uthmani arabic">وَاللَّهُ يُضَـعِفُ لِمَن يَشَآءُ</div><p>(Allah gives manifold increase to whom He wills) is according to the person's sincerity in his deeds. </p><div class="text_uthmani arabic">وَاللَّهُ وَسِعٌ عَلِيمٌ</div><p>(And Allah is All-Sufficient for His creatures' needs, All-Knower) meaning, His Favor is so wide that it encompasses much more than His creation, and He has full knowledge in whoever deserves it, or does not deserve it. All the praise and thanks are due to Allah. </p>

Rewards of Spending in Allah's CauseThis is a parable that Allah made of the multiplication of rewards for those who spend in His cause, seeking His pleasure. Allah multiplies the good deed ten to seven hundred times. Allah said, مَّثَلُ الَّذِينَ يُنفِقُونَ أَمْوَلَهُمْ فِي سَبِيلِ اللَّهِ(The parable of those who spend their wealth in the way of Allah...) Sa`id bin Jubayr commented, "Meaning spending in Allah's obedience." Makhul said that the Ayah means, "Spending on Jihad, on horse stalls, weapons and so forth." The parable in the Ayah is more impressive on the heart than merely mentioning the number seven hundred. This Ayah indicates that Allah `grows' the good deeds for its doers, just as He grows the plant for whoever sows it in fertile land. The Sunnah also mentions that the deeds are multiplied up to seven hundred folds. For instance, Imam Ahmad recorded that Abu Mas`ud said that a man once gave away a camel, with its bridle on, in the cause of Allah and the Messenger of Allah said, «لَتَأْتِيَنَّ يَوْمَ الْقِيَامَةِ بِسَبْعِمِائَةِ نَاقَةٍ مَخْطُومَة»(On the Day of Resurrection, you will have seven hundred camels with their bridles.) Muslim and An-Nasa'i also recorded this Hadith, and Muslim's narration reads, "A man brought a camel with its bridle on and said, `O Messenger of Allah! This is in the sake of Allah.' The Messenger said, «لَكَ بِهَا يَوْمَ الْقِيَامَةِ سَبْعُمِائَةِ نَاقَة»(You will earn seven hundred camels as reward for it on the Day of Resurrection. ) Another Hadith: Ahmad recorded that Abu Hurayrah said that the Messenger of Allah said, «كُلُّ عَمَلِ ابْنِ آدَمَ يُضَاعَفُ، الْحَسَنَةُ بِعَشَرِ أَمْثَالِهَا، إِلَى سَبْعِمِائَةِ ضِعْفٍ، إِلى مَا شَاءَ اللهُ، يَقُولُ اللهُ: إِلَّا الصَّوْمَ فَإِنَّهُ لِي، وَأَنَا أَجْزِي بِهِ، يَدَعُ طَعَامَهُ وَشَهْوَتَهُ مِنْ أَجْلِي، وَلِلصَّائِمِ فَرْحَتَانِ: فَرْحَةٌ عِنْدَ فِطْرِهِ وَفَرْحَةٌ عِنْدَ لِقَاءِ رَبِّهِ، وَلَخَلُوفُ فَمِ الصَّائِمِ أَطْيَبُ عِنْدَ اللهِ مِنْ رِيحِ الْمِسْكِ، الصَّوْمُ جُنَّةٌ، الصَّومُ جُنَّة»(Every good deed that the son of Adam performs will be multiplied ten folds, to seven hundred folds, to many other folds, to as much as Allah wills. Allah said, "Except the fast, for it is for Me and I will reward for it. One abandons his food and desire in My sake." The fasting person has two times of happiness: when he breaks his fast and when he meets his Lord. Verily, the odor that comes from the mouth of whoever fasts is more pure to Allah than the scent of musk. Fasting is a shield (against sinning), fasting is a shield.) Muslim recorded this Hadith. Allah's statement, وَاللَّهُ يُضَـعِفُ لِمَن يَشَآءُ(Allah gives manifold increase to whom He wills) is according to the person's sincerity in his deeds. وَاللَّهُ وَسِعٌ عَلِيمٌ(And Allah is All-Sufficient for His creatures' needs, All-Knower) meaning, His Favor is so wide that it encompasses much more than His creation, and He has full knowledge in whoever deserves it, or does not deserve it. All the praise and thanks are due to Allah.

Those who spend in the way of God, and having spent do not boast or give pain (by word or deed), will get their reward from their Lord, and will neither have fear nor regret.

Those who spend their wealth in Allah’s way and thereafter do not express favour nor cause injury (hurt the recipient’s feelings), their reward is with their Lord; there shall be no fear upon them nor shall they grieve.

Those who expend their wealth in the way of God then follow not up what they have expended with reproach and injury, their wage is with their Lord, and no fear shall be on them, neither shall they sorrow.

They who spend their possessions for the sake of God and do not thereafter mar their spending by stressing their own benevolence and hurting [the feelings of the needy] shall have their reward with 'their Sustainer, and no fear need they have, and neither shall they grieve.

Those who expend their riches in the way of Allah and thereafter follow not that which they have expended with the laying of an obligation or with hurt, for them shall be their hire with their Lord; and no fear shall come on them, nor shall they grieve.

Those who spend their wealth in the Cause of Allah, and do not follow up their gifts with reminders of their generosity or with injury, their reward is with their Lord. On them shall be no fear, nor shall they grieve.

Those who spend their wealth in the way of God, and then do not follow up what they spent with reminders of their generosity or with insults, will have their reward with their Lord—they have nothing to fear, nor shall they grieve.

Those people who expend their wealth in the way of Allah, and then do not follow up their charity with reminders of their generosity nor injure the feelings of the recipient, shall get their reward from their Lord; they will have no fear and no sorrow of any kind.

Those who spend their wealth in the cause of Allah, and do not follow up their gifts with reminders of their generosity or with injury, their reward is with their Lord. On them shall be no fear, nor shall they grieve.

Those who spend their wealth for the cause of Allah and afterward make not reproach and injury to follow that which they have spent; their reward is with their Lord, and there shall no fear come upon them, neither shall they grieve.

Those who spend their wealth in the way of Allah and then do not follow up what they have spent with reproaches and affronts, they shall have their reward near their Lord, and they will have no fear, nor will they grieve.

Those who spend their wealth in the way of Allah and do not follow their spending with reproach and insults shall be rewarded by their Lord; they shall have nothing to fear or to regret.

Those who spend their wealth in the way of Allah and then do not follow up what they have spent with reminders [of it] or [other] injury will have their reward with their Lord, and there will be no fear concerning them, nor will they grieve.

Those who spend their property for the cause of God and do not make the recipient feel obliged or insulted shall receive their reward from God. They will have no fear nor will they be grieved.

(As for) those who spend their property in the way of Allah, then do not follow up what they have spent with reproach or injury, they shall have their reward from their Lord, and they shall have no fear nor shall they grieve.

Alla<u>th</u>eena yunfiqoona amw<u>a</u>lahum fee sabeeli All<u>a</u>hi thumma l<u>a</u> yutbiAAoona m<u>a</u> anfaqoo mannan wal<u>a</u> a<u>th</u>an lahum ajruhum AAinda rabbihim wal<u>a</u> khawfun AAalayhim wal<u>a</u> hum ya<u>h</u>zanoon<b>a</b>

Those who spend their wealth for God's cause and do not follow their almsgiving with taunts and insults shall be rewarded by their Lord; they shall have no fear, nor shall they grieve.

Those who spend their substance in the cause of Allah, and follow not up their gifts with reminders of their generosity or with injury,-for them their reward is with their Lord: on them shall be no fear, nor shall they grieve.

ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمْ فِى سَبِيلِ ٱللَّهِ ثُمَّ لَا يُتْبِعُونَ مَآ أَنفَقُوا۟ مَنًّا وَلَآ أَذًى لَّهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

Those who spend their wealth for Allah’s obedience and pleasure, and do not destroy their reward afterwards by reminding people of their favour by their words or actions, will receive their reward from their Lord. They will have no fear for the future nor any grief over the past because of the great bounties they will be enjoying.

Those who spend their wealth for Allah’s obedience and pleasure, and do not destroy their reward afterwards by reminding people of their favour by their words or actions, will receive their reward from their Lord. They will have no fear for the future nor any grief over the past because of the great bounties they will be enjoying.

<p>Conditions that make charity go in vain</p><p>Two negative conditions governing the acceptance of sadaqah صدقہ have been stated in this verse:</p><p>1. Do not publicise your favour after spending.</p><p>2. Do not consider the receiver practically disgraced, and do nothing to cause him insult or pain.</p>

Conditions that make charity go in vainTwo negative conditions governing the acceptance of sadaqah صدقہ have been stated in this verse:1. Do not publicise your favour after spending.2. Do not consider the receiver practically disgraced, and do nothing to cause him insult or pain.

<h2 class="title">To Remind About Charity Given is Forbidden</h2><p>Allah praises those who spend from their money in His cause, and then refrain from reminding those who received the charity of that fact, whether these hints take the form of words or actions. </p><p>Allah's statement, </p><div class="text_uthmani arabic">وَلاَ أَذًى</div><p>(or with injury), indicates that they do not cause harm to those whom they gave the charity to, for this harm will only annul the charity. Allah next promised them the best rewards for this good deed, </p><div class="text_uthmani arabic">لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ</div><p>(their reward is with their Lord), indicating that Allah Himself will reward them for these righteous actions. Further, </p><div class="text_uthmani arabic">وَلاَ خَوْفٌ عَلَيْهِمْ</div><p>(On them shall be no fear) regarding the horrors of the Day of Resurrection, </p><div class="text_uthmani arabic">وَلاَ هُمْ يَحْزَنُونَ</div><p>(nor shall they grieve) regarding the offspring that they leave behind and the adornment and delights of this world. They will not feel sorry for this, because they will acquire what is far better for them. </p><p>Allah then said, </p><div class="text_uthmani arabic">قَوْلٌ مَّعْرُوفٌ</div><p>(Kind words) meaning, compassionate words and a supplication for Muslims, </p><div class="text_uthmani arabic">وَمَغْفِرَةٌ</div><p>(and forgiving) meaning, forgiving an injustice that took the form of actions or words, </p><div class="text_uthmani arabic">خَيْرٌ مِّن صَدَقَةٍ يَتْبَعُهَآ أَذًى</div><p>(are better than Sadaqah (charity) followed by injury.) </p><div class="text_uthmani arabic">وَاللَّهُ غَنِىٌّ</div><p>(And Allah is Rich) not needing His creation, </p><div class="text_uthmani arabic">حَلِيمٌ</div><p>(Most Forbearing) forgives, releases and pardons them. </p><p>There are several Hadiths that prohibit reminding people of acts of charity. For instance, Muslim recorded that Abu Dharr said that the Messenger of Allah said, </p><div class="text_uthmani arabic">«ثَلَاثَةٌ لَا يُكَلِّمُهُمُ اللهُ يَوْمَ الْقِيَامَةِ، وَلَا يَنْظُرُ إِلَيْهِم، وَلَا يُزَكِّيهِمْ، وَلَهُمْ عَذَابٌ أَلِيمٌ: الْمَنَّانُ بِمَا أَعْطَى، وَالْمُسْبِلُ إِزَارَهُ، وَالْمُنَفِّقُ سِلْعَتَهُ بِالْحَلِفِ الْكَاذِب»</div><p>(Three persons whom Allah shall neither speak to on the Day of Resurrection nor look at nor purify, and they shall receive a painful torment: he who reminds (the people) of what he gives away, he who lengthens his clothes below the ankles and he who swears an oath while lying, to sell his merchandise.) </p><p>This is why Allah said, </p><div class="text_uthmani arabic">يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تُبْطِلُواْ صَدَقَـتِكُم بِالْمَنِّ وَالاٌّذَى</div><p>(O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury) stating that the charity will be rendered in vain if it is followed by harm or reminders. In this case, the reward of giving away charity is not sufficient enough to nullify the harm and reminders. Allah then said, </p><div class="text_uthmani arabic">كَالَّذِى يُنفِقُ مَالَهُ رِئَآءَ النَّاسِ</div><p>(like him who spends his wealth to be seen of men) meaning, "Do not nullify your acts of charity by following them with reminders and harm, just like the charity of those who give it to show off to people." The boasting person pretends to give away charity for Allah's sake, but in reality seeks to gain people's praise and the reputation of being kind or generous, or other material gains of this life. All the while, he does not think about Allah or gaining His pleasure and generous rewards, and this is why Allah said, </p><div class="text_uthmani arabic">وَلاَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ</div><p>(and he does not believe in Allah, nor in the Last Day.) </p><p>Allah next set the example of whoever gives charity to show off. Ad-Dahhak commented that the example fits one who follows his acts of charity with reminders or harm. Allah said, </p><div class="text_uthmani arabic">فَمَثَلُهُ كَمَثَلِ صَفْوَانٍ</div><p>(His likeness is the likeness of Safwan) where Safwan, from is Safwanah, meaning `the smooth rocks,' </p><div class="text_uthmani arabic">عَلَيْهِ تُرَابٌ فَأَصَابَهُ وَابِلٌ</div><p>(on which is little dust; on it falls a Wabil) meaning, heavy rain, </p><div class="text_uthmani arabic">فَتَرَكَهُ صَلْدًا</div><p>(which leaves it bare.) This Ayah means that heavy rain left the Safwan completely barren of dust. Such is the case with Allah's action regarding the work of those who show off, as their deeds are bound to vanish and disappear, even though people think that these deeds are as plentiful as specks of dust. So Allah said, </p><div class="text_uthmani arabic">لاَّ يَقْدِرُونَ عَلَى شَىْءٍ مِّمَّا كَسَبُواْ وَاللَّهُ لاَ يَهْدِي الْقَوْمَ الْكَـفِرِينَ</div><p>(They are not able to do anything with what they have earned. And Allah does not guide the disbelieving people.) </p>

To Remind About Charity Given is ForbiddenAllah praises those who spend from their money in His cause, and then refrain from reminding those who received the charity of that fact, whether these hints take the form of words or actions. Allah's statement, وَلاَ أَذًى(or with injury), indicates that they do not cause harm to those whom they gave the charity to, for this harm will only annul the charity. Allah next promised them the best rewards for this good deed, لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ(their reward is with their Lord), indicating that Allah Himself will reward them for these righteous actions. Further, وَلاَ خَوْفٌ عَلَيْهِمْ(On them shall be no fear) regarding the horrors of the Day of Resurrection, وَلاَ هُمْ يَحْزَنُونَ(nor shall they grieve) regarding the offspring that they leave behind and the adornment and delights of this world. They will not feel sorry for this, because they will acquire what is far better for them. Allah then said, قَوْلٌ مَّعْرُوفٌ(Kind words) meaning, compassionate words and a supplication for Muslims, وَمَغْفِرَةٌ(and forgiving) meaning, forgiving an injustice that took the form of actions or words, خَيْرٌ مِّن صَدَقَةٍ يَتْبَعُهَآ أَذًى(are better than Sadaqah (charity) followed by injury.) وَاللَّهُ غَنِىٌّ(And Allah is Rich) not needing His creation, حَلِيمٌ(Most Forbearing) forgives, releases and pardons them. There are several Hadiths that prohibit reminding people of acts of charity. For instance, Muslim recorded that Abu Dharr said that the Messenger of Allah said, «ثَلَاثَةٌ لَا يُكَلِّمُهُمُ اللهُ يَوْمَ الْقِيَامَةِ، وَلَا يَنْظُرُ إِلَيْهِم، وَلَا يُزَكِّيهِمْ، وَلَهُمْ عَذَابٌ أَلِيمٌ: الْمَنَّانُ بِمَا أَعْطَى، وَالْمُسْبِلُ إِزَارَهُ، وَالْمُنَفِّقُ سِلْعَتَهُ بِالْحَلِفِ الْكَاذِب»(Three persons whom Allah shall neither speak to on the Day of Resurrection nor look at nor purify, and they shall receive a painful torment: he who reminds (the people) of what he gives away, he who lengthens his clothes below the ankles and he who swears an oath while lying, to sell his merchandise.) This is why Allah said, يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تُبْطِلُواْ صَدَقَـتِكُم بِالْمَنِّ وَالاٌّذَى(O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury) stating that the charity will be rendered in vain if it is followed by harm or reminders. In this case, the reward of giving away charity is not sufficient enough to nullify the harm and reminders. Allah then said, كَالَّذِى يُنفِقُ مَالَهُ رِئَآءَ النَّاسِ(like him who spends his wealth to be seen of men) meaning, "Do not nullify your acts of charity by following them with reminders and harm, just like the charity of those who give it to show off to people." The boasting person pretends to give away charity for Allah's sake, but in reality seeks to gain people's praise and the reputation of being kind or generous, or other material gains of this life. All the while, he does not think about Allah or gaining His pleasure and generous rewards, and this is why Allah said, وَلاَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ(and he does not believe in Allah, nor in the Last Day.) Allah next set the example of whoever gives charity to show off. Ad-Dahhak commented that the example fits one who follows his acts of charity with reminders or harm. Allah said, فَمَثَلُهُ كَمَثَلِ صَفْوَانٍ(His likeness is the likeness of Safwan) where Safwan, from is Safwanah, meaning `the smooth rocks,' عَلَيْهِ تُرَابٌ فَأَصَابَهُ وَابِلٌ(on which is little dust; on it falls a Wabil) meaning, heavy rain, فَتَرَكَهُ صَلْدًا(which leaves it bare.) This Ayah means that heavy rain left the Safwan completely barren of dust. Such is the case with Allah's action regarding the work of those who show off, as their deeds are bound to vanish and disappear, even though people think that these deeds are as plentiful as specks of dust. So Allah said, لاَّ يَقْدِرُونَ عَلَى شَىْءٍ مِّمَّا كَسَبُواْ وَاللَّهُ لاَ يَهْدِي الْقَوْمَ الْكَـفِرِينَ(They are not able to do anything with what they have earned. And Allah does not guide the disbelieving people.)

Saying a word that is kind, and forgiving is better than charity that hurts. (Do not forget that) God is affluent and kind.

Speaking kind words and pardoning are better than charity followed by injury; and Allah is the Independent, Most Forbearing.

Honourable words, and forgiveness, are better than a freewill offering followed by injury; and God is All-sufficient, All-clement.

A kind word and the veiling of another's want is better than a charitable deed followed by hurt; and God is self-sufficient, forbearing.

A reputable word and forgiveness are better than an alms which hurt followeth; and Allah is Self-Sufficient, Forbearing.

Kind words and forgiving of faults are better than Sadaqah (charity) followed by injury. And Allah is Rich (Free of all wants) and He is Most-Forbearing.

Kind words and forgiveness are better than charity followed by insults. God is Rich and Clement.

A kind word and forbearance is better than that charity which is followed up by insult or injury. Allah is Self-Sufficient and Forbearing.

Kind words and forgiving of faults are better than Sadaqah (charity) followed by injury. And Allah is Rich (free of all needs) and He is Most Forbearing.

A kind word with forgiveness is better than almsgiving followed by injury. Allah is Absolute, Clement.

An honourable reply [in response to the needy] and forgiving [their annoyance] is better than a charity followed by affront. Allah is all-sufficient, most forbearing.

A kind word and forgiveness is better than charity followed by injury. Allah is the Clement.

Kind speech and forgiveness are better than charity followed by injury. And Allah is Free of need and Forbearing.

Instructive words and forgiveness are better than charity that may cause an insult to the recipient. God is Rich and Forbearing.

Kind speech and forgiveness is better than charity followed by injury; and Allah is Self-sufficient, Forbearing.

Qawlun maAAroofun wamaghfiratun khayrun min <u>s</u>adaqatin yatbaAAuh<u>a</u> a<u>th</u>an wa<b>A</b>ll<u>a</u>hu ghaniyyun <u>h</u>aleem<b>un</b>

A kind word and forgiveness is better than a charitable deed followed by hurtful words: God is self-sufficient and forbearing.

Kind words and the covering of faults are better than charity followed by injury. Allah is free of all wants, and He is Most-Forbearing.

قَوْلٌ مَّعْرُوفٌ وَمَغْفِرَةٌ خَيْرٌ مِّن صَدَقَةٍ يَتْبَعُهَآ أَذًى وَٱللَّهُ غَنِىٌّ حَلِيمٌ

A kind word that makes a believer happy or forgiveness of the one who is ill-mannered is better than charity followed by harm caused by reminding the person of the favour. Allah is in no need of His servants; and because He is tolerant with them, He does not often quickly punish.

A kind word that makes a believer happy or forgiveness of the one who is ill-mannered is better than charity followed by harm caused by reminding the person of the favour. Allah is in no need of His servants; and because He is tolerant with them, He does not often quickly punish.

<p>In the third verse: قَوْلٌ مَّعْرُ‌وفٌ (saying something proper), these two conditions for acceptance of charitable gifts in the sight of Allah have been further explained. Incidentally, these were introduced in the earlier verse. To repeat, when you spend in the way of Allah, do not show off the favour, and when you give something to somebody do nothing to make him feel insulted, or to cause him pain.</p><p>This was explained by saying that it is a thousand times better to offer some reasonable and appropriate excuse before the person who asks, if the giver feels he is unable to give under conditions of duress; and should the person asking anger the giver by impolite behaviour, it is also a thousand times better to forgive than to give him a charity which is followed by giving him pain. Allah Almighty is Himself Ghani غنی and Halim حلیم ، need-free and forbearing. He needs nothing from anyone. One who spends does so for his own good. That being so, an intelligent human being should keep this in mind while spending in the way of Allah, that he is not favouring anybody, and that he is spending for his own good. And should one sense ingratitude on the part of people treated well, he should subject himself to the divine attribute of 'forbearing', show obedience and forgive and forget.</p>

In the third verse: قَوْلٌ مَّعْرُ‌وفٌ (saying something proper), these two conditions for acceptance of charitable gifts in the sight of Allah have been further explained. Incidentally, these were introduced in the earlier verse. To repeat, when you spend in the way of Allah, do not show off the favour, and when you give something to somebody do nothing to make him feel insulted, or to cause him pain.This was explained by saying that it is a thousand times better to offer some reasonable and appropriate excuse before the person who asks, if the giver feels he is unable to give under conditions of duress; and should the person asking anger the giver by impolite behaviour, it is also a thousand times better to forgive than to give him a charity which is followed by giving him pain. Allah Almighty is Himself Ghani غنی and Halim حلیم ، need-free and forbearing. He needs nothing from anyone. One who spends does so for his own good. That being so, an intelligent human being should keep this in mind while spending in the way of Allah, that he is not favouring anybody, and that he is spending for his own good. And should one sense ingratitude on the part of people treated well, he should subject himself to the divine attribute of 'forbearing', show obedience and forgive and forget.

O believers, do not nullify your charity by giving to oblige and flaunting (your favours) like a man who spends of his wealth only to show off, but does not believe in God and the Last Day. His semblance is that of a rock covered with earth which is washed away by rain exposing the hard rock bare. So they gain nothing from their earnings. God does not guide a people who do not believe.

O People who Believe! Do not invalidate your charity by expressing favour and causing injury – like one who spends his wealth for people to see, and does not believe in Allah and the Last Day; his example is similar to that of a rock covered with dust and hard rain fell on it, leaving it as a bare rock; they shall get no control over (or benefit from) anything they have earned; and Allah does not guide the disbelievers.

O believers, void not your freewill offerings with reproach and injury, as one who expends of his substance to show off to men and believes not in God and the Last Day. The likeness of him is as the likeness of a smooth rock on which is soil, and a torrent smites it, and leaves it barren. They have no power over anything that they have earned. God guides not the people of the unbelievers.

O you who have attained to faith! Do not deprive your charitable deeds of all worth by stressing your own benevolence and hurting [the feelings of the needy], as does he who spends his wealth only to be seen and praised by men, and believes not in God and the Last Day: for his parable is that of a smooth rock with [a little] earth upon it - and then a rainstorm smites it and leaves it hard and bare. Such as these shall have no gain whatever from all their [good] works: for God does not guide people who refuse to acknowledge the truth.

O O Ye who believe! make not your alms void by laying an obligation and by hurt, like unto him who expendeth his substance to be seen of men, and believeth not in Allah and the Last Day. The likeness of him is as the likeness of a smooth stone whereon is dust; a heavy rain falleth upon it, and leaveth it bare. They shall not have power over aught of that which they have earned and Allah shall not guide the disbelieving people.

O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allah, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allah does not guide the disbelieving people.

O you who believe! Do not nullify your charitable deeds with reminders and hurtful words, like him who spends his wealth to be seen by the people, and does not believe in God and the Last Day. His likeness is that of a smooth rock covered with soil: a downpour strikes it, and leaves it bare—they gain nothing from their efforts. God does not guide the disbelieving people.

O Believers, do not spoil your charity by taunts and injury to the recipients like the one who practises charity to be seen by men, while he neither believes in Allah nor in the Last Day. His charity may be likened to the rainfall on a rock which had only a thin layer of soil upon it. When heavy rain fell on it, the whole of the soil washed away and the rock was left bare Such people do not gain the reward they imagine they have earned by their seeming charity; Allah does not show the Right Way to the ungrateful.

O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allah, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allah does not guide the disbelieving people.

O ye who believe! Render not vain your almsgiving by reproach and injury, like him who spendeth his wealth only to be seen of men and believeth not in Allah and the Last Day. His likeness is as the likeness of a rock whereon is dust of earth; a rainstorm smiteth it, leaving it smooth and bare. They have no control of aught of that which they have gained. Allah guideth not the disbelieving folk.

O you who have faith! Do not render your charities void by reproaches and affronts, like those who spend their wealth to be seen by people and have no faith in Allah and the Last Day. Their parable is that of a rock covered with soil: a downpour strikes it, leaving it bare. They have no power over anything of what they have earned, and Allah does not guide the faithless lot.

Believers, do not annul your charitable giving with reproach and hurt, like he who spends his wealth to show off to the people and believes neither in Allah nor in the Last Day. His likeness is as a smooth rock covered with dust, if a heavy rain strikes it, it leaves it bare. They have no power over what they have earned. Allah does not guide the nation, the unbelievers.

O you who have believed, do not invalidate your charities with reminders or injury as does one who spends his wealth [only] to be seen by the people and does not believe in Allah and the Last Day. His example is like that of a [large] smooth stone upon which is dust and is hit by a downpour that leaves it bare. They are unable [to keep] anything of what they have earned. And Allah does not guide the disbelieving people.

Believers, do not make your charities fruitless by reproachfully reminding the recipient of your favor or making them feel insulted, like the one who spends his property to show off and who has no faith in God or belief in the Day of Judgment. The example of his deed is as though some soil has gathered on a rock and after a rain fall it turns hard and barren. Such people can not benefit from what they have earned. God does not guide the unbelievers.

O you who believe! do not make your charity worthless by reproach and injury, like him who spends his property to be seen of men and does not believe in Allah and the last day; so his parable is as the parable of a smooth rock with earth upon it, then a heavy rain falls upon it, so it leaves it bare; they shall not be able to gain anything of what they have earned; and Allah does not guide the unbelieving people.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo l<u>a</u> tub<u>t</u>iloo <u>s</u>adaq<u>a</u>tikum bi<b>a</b>lmanni wa<b>a</b>la<u>tha</u> ka<b>a</b>lla<u>th</u>ee yunfiqu m<u>a</u>lahu ri<u>a</u>a a<b>l</b>nn<u>a</u>si wal<u>a</u> yuminu bi<b>A</b>ll<u>a</u>hi wa<b>a</b>lyawmi al<u>a</u>khiri famathaluhu kamathali <u>s</u>afw<u>a</u>nin AAalayhi tur<u>a</u>bun faa<u>sa</u>bahu w<u>a</u>bilun fatarakahu <u>s</u>aldan l<u>a</u> yaqdiroona AAal<u>a</u> shayin mimm<u>a</u> kasaboo wa<b>A</b>ll<u>a</u>hu l<u>a</u> yahdee alqawma alk<u>a</u>fireen<b>a</b>

Believers, do not cancel out your charitable deeds with reminders and hurtful words, like one who spends his wealth only to be seen by people, and not believing in God and the Last Day. Such men are like a rock covered with earth: a shower falls upon it and leaves it hard and bare. They will gain nothing from their works. God does not guide those who deny the truth.

O ye who believe! cancel not your charity by reminders of your generosity or by injury,- like those who spend their substance to be seen of men, but believe neither in Allah nor in the Last Day. They are in parable like a hard, barren rock, on which is a little soil: on it falls heavy rain, which leaves it (Just) a bare stone. They will be able to do nothing with aught they have earned. And Allah guideth not those who reject faith.

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُبْطِلُوا۟ صَدَقَٰتِكُم بِٱلْمَنِّ وَٱلْأَذَىٰ كَٱلَّذِى يُنفِقُ مَالَهُۥ رِئَآءَ ٱلنَّاسِ وَلَا يُؤْمِنُ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ فَمَثَلُهُۥ كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ فَأَصَابَهُۥ وَابِلٌ فَتَرَكَهُۥ صَلْدًا لَّا يَقْدِرُونَ عَلَىٰ شَىْءٍ مِّمَّا كَسَبُوا۟ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْكَٰفِرِينَ

O you who have faith in Allah and follow His Messenger, do not ruin the reward of your charity by boasting about it and hurting the person to whom you gave it. A person who does this is like one who spends to be seen and praised by people, and does not have faith in Allah and in the reward and punishment on the Day of Resurrection. This is like a smooth stone on which there is some dust: when heavy rain falls onto it, the dust is washed away and the stone is left smooth with nothing on it. Similarly, the reward of the actions and charity of those who show off does not remain in the sight of Allah. Allah does not guide disbelievers to what pleases Him and benefits them in their actions and spending.

O you who have faith in Allah and follow His Messenger, do not ruin the reward of your charity by boasting about it and hurting the person to whom you gave it. A person who does this is like one who spends to be seen and praised by people, and does not have faith in Allah and in the reward and punishment on the Day of Resurrection. This is like a smooth stone on which there is some dust: when heavy rain falls onto it, the dust is washed away and the stone is left smooth with nothing on it. Similarly, the reward of the actions and charity of those who show off does not remain in the sight of Allah. Allah does not guide disbelievers to what pleases Him and benefits them in their actions and spending.

<p>In the fourth verse, the same subject has been taken up differently with a little more emphasis. It was said: Do not waste your charities: verbally -- by causing your favour to be known; or practically by causing pain.</p><p>This makes it clear that any form of favour-flashing or needy-bashing, after an act of charity renders such charity null and void. There is no reward for it.</p><p>In this verse, one more condition governing the acceptance of sadaqah صدقہ has been added by saying that one who spends for public exposure, for name and fame, and does not believe in Allah Almighty and the Day of Resurrection, can be likened to be acting in a situation where he sows a grain on a clean rock which has collected a layer of soil, then comes the rain and washes the whole thing clean. Such people will never reap what they have sown and Allah Almighty will not let the disbelievers see the way. From this we know the condition that governs the acceptance of sadaqah صدقہ and khayrat خیرات۔- spend only to seek the good pleasure of Allah Almighty and with the intention of getting thawab ثواب (reward) in the akhirah آخرۃ (Hereafter). Never do it with the intention of having public exposure, name and fame. Spending with the intention of earning name and fame is wasting what you spend. And should a true Muslim, who does believe in the Hereafter, expend something simply for name, fame, and under hypocritical motivation, he too, would not get any thawab ثواب (reward) for it. Moreover, there is a hint here in the use of the additional sentence ولا یؤمن باللہ ، (And does not believe in Allah); perhaps, it aims to suggest that hypocrisy and name-seeking is not just the sort of thing a person who believes in Allah Almighty and the Day of Resurrection would ever do since hypocrisy is a sign of something being wrong with his faith.</p><p>The meaning of وَاللَّـهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِي 'Allah Almighty will not show disbelievers the way' towards the end of verse 264 is that the Qur'anic guidance is universal. It is common to all human beings. But, disbelievers do not take notice of this guidance, rather go a step farther and make fun of it. As a result, Allah Almighty lets them be deprived of the very taufiq توفیق ، the ability to accept guidance. The effect is that they do not accept any guidance.</p>

In the fourth verse, the same subject has been taken up differently with a little more emphasis. It was said: Do not waste your charities: verbally -- by causing your favour to be known; or practically by causing pain.This makes it clear that any form of favour-flashing or needy-bashing, after an act of charity renders such charity null and void. There is no reward for it.In this verse, one more condition governing the acceptance of sadaqah صدقہ has been added by saying that one who spends for public exposure, for name and fame, and does not believe in Allah Almighty and the Day of Resurrection, can be likened to be acting in a situation where he sows a grain on a clean rock which has collected a layer of soil, then comes the rain and washes the whole thing clean. Such people will never reap what they have sown and Allah Almighty will not let the disbelievers see the way. From this we know the condition that governs the acceptance of sadaqah صدقہ and khayrat خیرات۔- spend only to seek the good pleasure of Allah Almighty and with the intention of getting thawab ثواب (reward) in the akhirah آخرۃ (Hereafter). Never do it with the intention of having public exposure, name and fame. Spending with the intention of earning name and fame is wasting what you spend. And should a true Muslim, who does believe in the Hereafter, expend something simply for name, fame, and under hypocritical motivation, he too, would not get any thawab ثواب (reward) for it. Moreover, there is a hint here in the use of the additional sentence ولا یؤمن باللہ ، (And does not believe in Allah); perhaps, it aims to suggest that hypocrisy and name-seeking is not just the sort of thing a person who believes in Allah Almighty and the Day of Resurrection would ever do since hypocrisy is a sign of something being wrong with his faith.The meaning of وَاللَّـهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِي 'Allah Almighty will not show disbelievers the way' towards the end of verse 264 is that the Qur'anic guidance is universal. It is common to all human beings. But, disbelievers do not take notice of this guidance, rather go a step farther and make fun of it. As a result, Allah Almighty lets them be deprived of the very taufiq توفیق ، the ability to accept guidance. The effect is that they do not accept any guidance.

But the semblance of those who expend their wealth to please God with firm and resolute hearts, is like a garden on a height on which the rain falls and it yields its fruits twice as much; and even if the rain does not fall the dew will suffice. For God sees all that you do.

And the example of those who spend their wealth in order to seek Allah’s pleasure and to make their hearts steadfast, is similar to that of a garden on a height – hard rain fell on it, so bringing forth its fruit twofold; so if hard rain does not reach it, the dew is enough; and Allah is seeing your deeds.

But the likeness of those who expend their wealth, seeking God's good pleasure, and to confirm themselves, is as the likeness of a garden upon a hill; a torrent smites it and it yields its produce twofold; if no torrent smites it, yet dew; and God sees the things you do.

And the parable of those who spend their possessions out of a longing to please God, and out of their own inner certainty, is that of a garden on high, fertile ground: a rainstorm smites it, and thereupon it brings forth its fruit twofold; and if no rainstorm smites it, soft rain [falls upon it]. And God sees all that you do.

And the likeness of those who expend their riches seeking the pleasure of Allah and for the strengthening of their souls is as the likeness of a garden on a height. A heavy rain falleth upon it, and it yieldeth its fruits two-fold and if no heavy rain falleth upon it, then a gentle rain and Allah is of that which ye work Beholder.

And the likeness of those who spend their wealth seeking Allah's Pleasure while they in their ownselves are sure and certain that Allah will reward them (for their spending in His Cause), is the likeness of a garden on a height; heavy rain falls on it and it doubles its yield of harvest. And if it does not receive heavy rain, light rain suffices it. And Allah is All-Seer of (knows well) what you do.

And the parable of those who spend their wealth seeking God’s approval, and to strengthen their souls, is that of a garden on a hillside. If heavy rain falls on it, its produce is doubled; and if no heavy rain falls, then dew is enough. God is seeing of everything you do.

In contrast to them, the charity of those, who expend their wealth sincerely with the sole desire of pleasing Allah, may be likened to a garden on a plateau. If heavy rain falls, it yields its produce twofold: and even if there is no heavy rain but only a light shower, that too, is sufficient for it: whatever you do is in the sight of Allah.

And the parable of those who spend their wealth seeking Allah's pleasure while they in their own selves are sure and certain that Allah will reward them (for their spending in His cause), is that of a garden on a height; heavy rain falls on it and it doubles its yield of harvest. And if it does not receive heavy rain, light rain suffices it. And Allah is All-Seer (knows well) of what you do.) This is the example of the believers who give away charity seeking only Allah's pleasure,

And the likeness of those who spend their wealth in search of Allah's pleasure, and for the strengthening of their souls, is as the likeness of a garden on a height. The rainstorm smiteth it and it bringeth forth its fruit twofold. And if the rainstorm smite it not, then the shower. Allah is Seer of what ye do.

The parable of those who spend their wealth seeking Allah’s pleasure and to confirm themselves [in their faith], is that of a garden on a hillside: the downpour strikes it, whereupon it brings forth its fruit twofold; and if it is not a downpour that strikes it, then a shower, and Allah watches what you do.

But those who give away their wealth with a desire to please Allah and to reassure themselves are like a garden on a hillside, if heavy rain strikes it, it yields up twice its normal crop, and if heavy rain does not strike it, then light rain. Allah is the Seer of what you do.

And the example of those who spend their wealth seeking means to the approval of Allah and assuring [reward for] themselves is like a garden on high ground which is hit by a downpour - so it yields its fruits in double. And [even] if it is not hit by a downpour, then a drizzle [is sufficient]. And Allah, of what you do, is Seeing.

The example of those who spend their property to please God out of their firm and sincere intention is as the garden on a fertile land which, after a heavy rainfall or even a drizzle, yields double produce. God is Well-Aware of what you do.

And the parable of those who spend their property to seek the pleasure of Allah and for the certainty 'of their souls is as the parable of a garden on an elevated ground, upon which heavy rain falls so it brings forth its fruit twofold but if heavy rain does not fall upon it, then light rain (is sufficient); and Allah sees what you do.

Wamathalu alla<u>th</u>eena yunfiqoona amw<u>a</u>lahumu ibtigh<u>a</u>a mar<u>da</u>ti All<u>a</u>hi watathbeetan min anfusihim kamathali jannatin birabwatin a<u>sa</u>bah<u>a</u> w<u>a</u>bilun fa<u>a</u>tat okulah<u>a</u> <u>d</u>iAAfayni fain lam yu<u>s</u>ibh<u>a</u> w<u>a</u>bilun fa<u>t</u>allun wa<b>A</b>ll<u>a</u>hu bim<u>a</u> taAAmaloona ba<u>s</u>eer<b>un</b>

But those who spend their wealth in order to gain God's approval, and to strengthen their souls are like a garden on elevated ground. When heavy rain falls on it, it doubles its produce; and if heavy rain does not fall, then light rain suffices. God sees what you do.

And the likeness of those who spend their substance, seeking to please Allah and to strengthen their souls, is as a garden, high and fertile: heavy rain falls on it but makes it yield a double increase of harvest, and if it receives not Heavy rain, light moisture sufficeth it. Allah seeth well whatever ye do.

وَمَثَلُ ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمُ ٱبْتِغَآءَ مَرْضَاتِ ٱللَّهِ وَتَثْبِيتًا مِّنْ أَنفُسِهِمْ كَمَثَلِ جَنَّةٍۭ بِرَبْوَةٍ أَصَابَهَا وَابِلٌ فَـَٔاتَتْ أُكُلَهَا ضِعْفَيْنِ فَإِن لَّمْ يُصِبْهَا وَابِلٌ فَطَلٌّ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ

The example of believers who spend their wealth seeking Allah’s pleasure, with firm conviction in their hearts of Allah’s promise, is like that of a garden on high fertile ground on which heavy rain falls and causes it to produce double its crop. In addition, if it does not receive heavy rain then the light rain that falls on it is sufficient because the land is fertile. In the same way, the little that is spent by the sincere ones is accepted by Allah and its reward is multiplied. Allah sees what you do: He knows who is sincere and who is not, and will reward each one accordingly.

The example of believers who spend their wealth seeking Allah’s pleasure, with firm conviction in their hearts of Allah’s promise, is like that of a garden on high fertile ground on which heavy rain falls and causes it to produce double its crop. In addition, if it does not receive heavy rain then the light rain that falls on it is sufficient because the land is fertile. In the same way, the little that is spent by the sincere ones is accepted by Allah and its reward is multiplied. Allah sees what you do: He knows who is sincere and who is not, and will reward each one accordingly.

<p>In verse 265, the fifth under discussion, the acts of charity which are acceptable in the sight of Allah Almighty as valid spendings, have been illustrated with an example. It is said that those who spend in the way of Allah, solely and sincerely, to seek nothing but His pleasure, and thus fortify their selves with steadfastness, are in a situation where there is a fruit farm located on some mound, then it is hit by heavy rains, then it brings forth double of its usual yield. And should it be that the rain is not that heavy, a light drizzle would become sufficient for it and Allah Almighty sees and knows what you do.</p><p>Here the merits of spending in the way of Allah, surely with sincerity of intention, and obedience to conditions set, has been made clear through this similitude. The message is: Spending with good intention and sincerity, even if it be just a little, becomes enough and helps one receive the gains of the Hereafter.</p>

In verse 265, the fifth under discussion, the acts of charity which are acceptable in the sight of Allah Almighty as valid spendings, have been illustrated with an example. It is said that those who spend in the way of Allah, solely and sincerely, to seek nothing but His pleasure, and thus fortify their selves with steadfastness, are in a situation where there is a fruit farm located on some mound, then it is hit by heavy rains, then it brings forth double of its usual yield. And should it be that the rain is not that heavy, a light drizzle would become sufficient for it and Allah Almighty sees and knows what you do.Here the merits of spending in the way of Allah, surely with sincerity of intention, and obedience to conditions set, has been made clear through this similitude. The message is: Spending with good intention and sincerity, even if it be just a little, becomes enough and helps one receive the gains of the Hereafter.

<div class="text_uthmani arabic">وَتَثْبِيتًا مِّنْ أَنفُسِهِمْ</div><p>(while they in their own selves are sure and certain) meaning, they are certain that Allah shall reward them for these righteous acts with the best rewards. Similarly, in a Hadith collected by Al-Bukhari and Muslim, the Messenger of Allah said, </p><div class="text_uthmani arabic">«مَنْ صَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا»</div><p>(Whoever fasts Ramadan with faith and expectation...) meaning, believing that Allah commanded the fast, all the while awaiting His reward for fasting it. </p><p>Allah's statement, </p><div class="text_uthmani arabic">كَمَثَلِ جَنَّةٍ بِرَبْوَةٍ</div><p>(is that of a garden on a Rabwah) means, the example of a garden on `a height above the ground', as the majority of scholars have stated. Ibn `Abbas and Ad-Dahhak added that it also has flowing rivers. </p><p>Allah's statement, </p><div class="text_uthmani arabic">أَصَابَهَا وَابِلٌ</div><p>(Wabil falls on it) means, heavy rain as we stated, So it produces its, </p><div class="text_uthmani arabic">أُكُلُهَا</div><p>(yield of harvest) meaning, fruits or produce, </p><div class="text_uthmani arabic">ضِعْفَيْنِ</div><p>(doubles), as compared to other gardens. </p><div class="text_uthmani arabic">فَإِن لَّمْ يُصِبْهَا وَابِلٌ فَطَلٌّ</div><p>(And if it does not receive Wabil, a Tall suffices it.) </p><p>Ad-Dahhak said that the `Tall' is light rain. The Ayah indicates that the garden on the Rabwah is always fertile, for if heavy rain does not fall on it, light rain will suffice for it. Such is the case regarding the believer's good deeds, for they never become barren. Rather, Allah accepts the believer's righteous deeds and increases them, each according to his deeds. This is why Allah said next, </p><div class="text_uthmani arabic">وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ</div><p>(And Allah is All-Seer of what you do) meaning, none of His servants' deeds ever escapes His perfect watch. </p>

وَتَثْبِيتًا مِّنْ أَنفُسِهِمْ(while they in their own selves are sure and certain) meaning, they are certain that Allah shall reward them for these righteous acts with the best rewards. Similarly, in a Hadith collected by Al-Bukhari and Muslim, the Messenger of Allah said, «مَنْ صَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا»(Whoever fasts Ramadan with faith and expectation...) meaning, believing that Allah commanded the fast, all the while awaiting His reward for fasting it. Allah's statement, كَمَثَلِ جَنَّةٍ بِرَبْوَةٍ(is that of a garden on a Rabwah) means, the example of a garden on `a height above the ground', as the majority of scholars have stated. Ibn `Abbas and Ad-Dahhak added that it also has flowing rivers. Allah's statement, أَصَابَهَا وَابِلٌ(Wabil falls on it) means, heavy rain as we stated, So it produces its, أُكُلُهَا(yield of harvest) meaning, fruits or produce, ضِعْفَيْنِ(doubles), as compared to other gardens. فَإِن لَّمْ يُصِبْهَا وَابِلٌ فَطَلٌّ(And if it does not receive Wabil, a Tall suffices it.) Ad-Dahhak said that the `Tall' is light rain. The Ayah indicates that the garden on the Rabwah is always fertile, for if heavy rain does not fall on it, light rain will suffice for it. Such is the case regarding the believer's good deeds, for they never become barren. Rather, Allah accepts the believer's righteous deeds and increases them, each according to his deeds. This is why Allah said next, وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ(And Allah is All-Seer of what you do) meaning, none of His servants' deeds ever escapes His perfect watch.

Does any of you wish to have an orchard full of date-palm trees and vines, and streams of running water and fruits of all kinds, and then old age should overtake him while his children are small, and a scorching whirlwind should smite and burn it down? Thus God makes His signs clear to you that you may reflect.

Would any of you like that he may own a garden of dates and grapes, with rivers flowing beneath it – in it are all kinds of fruits for him – and he reaches old age and has young children; therefore a windstorm containing fire came to the garden, burning it? This is how Allah explains His verses to you, so that you may give thought.

Would any of you wish to have a garden of palms and vines, with rivers flowing beneath it, and all manner of fruit there for him, then old age smites him, and he has seed, but weaklings, then a whirlwind with fire smites it, and it is consumed? So God makes clear the signs to you; haply you will reflect.

Would any of you like to have a garden of date-palms and vines, through which running waters flow, and have all manner of fruit therein - and then be overtaken by old age, with only weak children to [look after] him-and then [see] it smitten by a fiery whirlwind and utterly scorched? In this way God makes clear His messages unto you, so that you might take thought.

Fain would any of you that there be for him a garden of date-palms and grape-vines whereunder rivers flow end with every fruit therein for him, and that old age should befall him while he hath a progeny of weaklings, and that a whirlwind wherein is fire should then smite it, so that it is all consumed! In this wise Allah expoundeth unto you the signs that haply ye may ponder.

Would any of you wish to have a garden with date-palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein, while he is striken with old age, and his children are weak (not able to look after themselves), then it is struck with a fiery whirlwind, so that it is burnt? Thus does Allah make clear His Ayat (proofs, evidences, verses) to you that you may give thought.

Would anyone of you like to have a garden of palms and vines, under which rivers flow—with all kinds of fruit in it for him, and old age has stricken him, and he has weak children—then a tornado with fire batters it, and it burns down? Thus God makes clear the signs for you, so that you may reflect.

Would anyone of you wish that he should have a green garden of palm trees and vines, watered by canals and laden with all sorts of fruit and then it should be consumed by a fiery whirlwind at the very time when he himself has grown very old and his small children are too feeble to earn anything? Thus Allah makes His revelations clear and plain to you that you may ponder over them.

Would any of you wish to have a garden with date palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein, while he is striken with old age, and his children are weak (not able to look after themselves), then it is struck with a fiery whirlwind, so that it is burnt Thus does Allah make clear His Ayat to you that you may give thought.

Would any of you like to have a garden of palm-trees and vines, with rivers flowing underneath it, with all kinds of fruit for him therein; and old age hath stricken him and he hath feeble offspring; and a fiery whirlwind striketh it and it is (all) consumed by fire. Thus Allah maketh plain His revelations unto you, in order that ye may give thought.

Would any of you like to have a garden of palm trees and vines, with streams running in it, with all kinds of fruit for him therein, and old age were to strike him while he has weakly offspring; whereupon a fiery hurricane were to hit it, whereat it lies burnt? Thus does Allah clarify His signs for you so that you may reflect.

Would any one of you, being welladvanced in age with helpless children, wish to have a garden of palmtrees, vines and all manner of fruits watered by running streams struck and burned by a fiery whirlwind? Even so, Allah makes plain to you His signs, in order that you give thought.

Would one of you like to have a garden of palm trees and grapevines underneath which rivers flow in which he has from every fruit? But he is afflicted with old age and has weak offspring, and it is hit by a whirlwind containing fire and is burned. Thus does Allah make clear to you [His] verses that you might give thought.

(What do you think of the case) of one of you who wishes to have a garden of palm-trees and grapes with water flowing therein and producing all kinds of fruits, especially if he is well advanced in age and has weak children who need support, and then a hurricane with fire in it strikes the garden and burns it to the ground? This is how God explains to you His evidence so that you may think.

Does one of you like that he should have a garden of palms and vines with streams flowing beneath it; he has in it all kinds of fruits; and old age has overtaken him and he has weak offspring, when, (lo!) a whirlwind with fire in it smites it so it becomes blasted; thus Allah makes the communications clear to you, that you may reflect.

Ayawaddu a<u>h</u>adukum an takoona lahu jannatun min nakheelin waaAAn<u>a</u>bin tajree min ta<u>h</u>tih<u>a</u> alanh<u>a</u>ru lahu feeh<u>a</u> min kulli a<b>l</b>ththamar<u>a</u>ti waa<u>sa</u>bahu alkibaru walahu <u>th</u>urriyyatun <u>d</u>uAAaf<u>a</u>o faa<u>sa</u>bah<u>a</u> iAA<u>sa</u>run feehi n<u>a</u>run fa<b>i</b><u>h</u>taraqat ka<u>tha</u>lika yubayyinu All<u>a</u>hu lakumu al<u>a</u>y<u>a</u>ti laAAallakum tatafakkaroon<b>a</b>

Would any of you, being a man well advanced in age with helpless children to support, like to have a garden of dates and grapes, watered by rivers and containing all kinds of fruits, stricken by a fiery whirlwind and utterly scorched? Thus God makes His signs clear to you, so that you may reflect.

Does any of you wish that he should have a garden with date-palms and vines and streams flowing underneath, and all kinds of fruit, while he is stricken with old age, and his children are not strong (enough to look after themselves)- that it should be caught in a whirlwind, with fire therein, and be burnt up? Thus doth Allah make clear to you (His) Signs; that ye may consider.

أَيَوَدُّ أَحَدُكُمْ أَن تَكُونَ لَهُۥ جَنَّةٌ مِّن نَّخِيلٍ وَأَعْنَابٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ لَهُۥ فِيهَا مِن كُلِّ ٱلثَّمَرَٰتِ وَأَصَابَهُ ٱلْكِبَرُ وَلَهُۥ ذُرِّيَّةٌ ضُعَفَآءُ فَأَصَابَهَآ إِعْصَارٌ فِيهِ نَارٌ فَٱحْتَرَقَتْ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمُ ٱلْءَايَٰتِ لَعَلَّكُمْ تَتَفَكَّرُونَ

Do any of you wish to have a garden with date-palms and grapevines through which sweet waters flow and which has all kinds of wholesome fruit? When the owner of the garden becomes old and is no longer able to work and earn, and he has weak young children who also cannot work, a strong fiery wind strikes this garden and it burns down completely at a time when he is most in need of it because of his old age and for his weak young children. The condition of a person who spends his wealth to show people is like that of this man: when he comes before Allah on the Day of Resurrection, he will have no good actions at a time when he will be most in need of them. In this manner, Allah explains to you what will be of benefit to you in this world and the next, so that you may reflect.

Do any of you wish to have a garden with date-palms and grapevines through which sweet waters flow and which has all kinds of wholesome fruit? When the owner of the garden becomes old and is no longer able to work and earn, and he has weak young children who also cannot work, a strong fiery wind strikes this garden and it burns down completely at a time when he is most in need of it because of his old age and for his weak young children. The condition of a person who spends his wealth to show people is like that of this man: when he comes before Allah on the Day of Resurrection, he will have no good actions at a time when he will be most in need of them. In this manner, Allah explains to you what will be of benefit to you in this world and the next, so that you may reflect.

<p>In verse 266, the sixth under discussion, the statement, that صدقہ sadaqah can be rendered void and rejected if one acts against conditions set forth for the acceptance of charitable spendings, has been illustrated with yet another example. It was asked: Does anyone among you like that he owns a fruit farm, growing dates and grapes with streams flowing underneath, and trees laden with all sorts of fruits -- then comes old age for the owner and he has children and a family that can-not stand on their own. Under these conditions comes a whirlwind through the farm with fire in it and which burns the farm out. This is how Allah Almighty brings forth illustrative parallels so that you may think.</p><p>It means that spending in charity against given conditions is like hoping to be investing profusely in the Hereafter, but with Allah Almighty this investment comes to naught.</p><p>It may be noted that there are a series of qualifications added to this similitude-for instance, 'came his old age, he has children too and the children are young and weak.' These have a purpose. Isn't it that a person, if young, can look forward to having a new farm when his old farm burns out? Then, a person who has no children, and no hope to reactivate his burnt farm, he will not be so worried about his livelihood since a single man can get by even in adversity, one way or the other. Then there is the situation of one who has children, who are good and young with the hope that they would help the father out. In such a situation, a person is not that shocked even if his farm is burnt or plundered since he is free of the needs of his adult children who can themselves carry him through. In short, these three riding restrictions were introduced to describe the intensity of need when it was said that a person who spent his capital and labour and set up a fruit farm; the farm became ready and started yielding fruit as well. In this condition, came his old age and the days of weakness. Now this person has children and family. The children are very young and weak. Under these circumstances, should the farm he groomed burn out, his shock would be severe and the pain caused would be limitless.</p><p>Similarly one who has given his charity with hypocrisy is as if he set up a farm. Then came death after which his condition became equal to that of the old man who cannot earn his living and cannot set up the farm all over again. This is because human deeds cease to be after death. Similarly, an old man with children and family needs that his previous earnings be safe so that they can be used during old age. If, in this condition, his farm and his belongings burn out, there will be no limit to his pain and distress. Very much like this, the صدقہ sadaqah and khayrat خیرات ، the spendings in charity, which were made hypocritically or for self-promotion, will not come to help him exactly when he would need them most.</p><p>Summarising this whole verse, it could be said that ikhlas اخلاص or sincerity is one big condition governing the acceptance of صدقہ sadaqah and khayrat خیرات with Allah. This sincerity means that one should spend exclusively for the good pleasure of Allah Almighty without any admixture of self-promoting ends.</p><p>Now let us look at all the verses in this whole section once again. We shall discover that there are six conditions governing the acceptance, in the sight of Allah, of spendings in His way (صدقہ sadaqah صدقہ and khayrat خیرات ). These are:</p><p>1. Spend from halal حلال belongings.</p><p>2. Spend according to the prescribed practice (Sunnah).</p><p>3. Spend in proper place.</p><p>4. Do not remind of favour after having done it.</p><p>5. Do nothing to insult the receiver.</p><p>6. Spend with sincerity of intention, exclusively for the good pleasure of Allah Almighty, never doing it for the sake of name and fame.</p><p>The second condition, that is, spending according to Sunnah, means that one should be careful while spending in the way of Allah that rights due to someone may not be usurped. This is no act of thawab ثواب (reward) that one indulges in sadaqah صدقہ and khayrat خیرات (charity) by stopping or limiting the necessary expenses on his family without their assent. Depriving the needy inheritors and bequeathing the whole inheritance or giving out everything in sadaqah صدقہ and khayrat خیرات is against the teachings of Sunnah.</p><p>Then there are a thousand forms of spending in the way of Allah. The sunnah method requires that the place to spend must be selected carefully giving thought to involved factors of importance, need, urgency etc. Usually people who spend do not bring these into consideration.</p><p>The essence of the third condition is that spending at a place or in a cause with even good intention is not good enough. This will not suffice to make it an act of thawab ثواب . It is also necessary that the place or cause of spending should be permissible and commendable in the sight of the Shari'ah. If a person was to bequeath his property for impermissible games and amusements he would be deserving of ` adhab عذاب (punishment) rather than thawab ثواب (reward). This holds good for all other possible avenues of investment which are not desirable in the view of the Shari'ah.</p>

In verse 266, the sixth under discussion, the statement, that صدقہ sadaqah can be rendered void and rejected if one acts against conditions set forth for the acceptance of charitable spendings, has been illustrated with yet another example. It was asked: Does anyone among you like that he owns a fruit farm, growing dates and grapes with streams flowing underneath, and trees laden with all sorts of fruits -- then comes old age for the owner and he has children and a family that can-not stand on their own. Under these conditions comes a whirlwind through the farm with fire in it and which burns the farm out. This is how Allah Almighty brings forth illustrative parallels so that you may think.It means that spending in charity against given conditions is like hoping to be investing profusely in the Hereafter, but with Allah Almighty this investment comes to naught.It may be noted that there are a series of qualifications added to this similitude-for instance, 'came his old age, he has children too and the children are young and weak.' These have a purpose. Isn't it that a person, if young, can look forward to having a new farm when his old farm burns out? Then, a person who has no children, and no hope to reactivate his burnt farm, he will not be so worried about his livelihood since a single man can get by even in adversity, one way or the other. Then there is the situation of one who has children, who are good and young with the hope that they would help the father out. In such a situation, a person is not that shocked even if his farm is burnt or plundered since he is free of the needs of his adult children who can themselves carry him through. In short, these three riding restrictions were introduced to describe the intensity of need when it was said that a person who spent his capital and labour and set up a fruit farm; the farm became ready and started yielding fruit as well. In this condition, came his old age and the days of weakness. Now this person has children and family. The children are very young and weak. Under these circumstances, should the farm he groomed burn out, his shock would be severe and the pain caused would be limitless.Similarly one who has given his charity with hypocrisy is as if he set up a farm. Then came death after which his condition became equal to that of the old man who cannot earn his living and cannot set up the farm all over again. This is because human deeds cease to be after death. Similarly, an old man with children and family needs that his previous earnings be safe so that they can be used during old age. If, in this condition, his farm and his belongings burn out, there will be no limit to his pain and distress. Very much like this, the صدقہ sadaqah and khayrat خیرات ، the spendings in charity, which were made hypocritically or for self-promotion, will not come to help him exactly when he would need them most.Summarising this whole verse, it could be said that ikhlas اخلاص or sincerity is one big condition governing the acceptance of صدقہ sadaqah and khayrat خیرات with Allah. This sincerity means that one should spend exclusively for the good pleasure of Allah Almighty without any admixture of self-promoting ends.Now let us look at all the verses in this whole section once again. We shall discover that there are six conditions governing the acceptance, in the sight of Allah, of spendings in His way (صدقہ sadaqah صدقہ and khayrat خیرات ). These are:1. Spend from halal حلال belongings.2. Spend according to the prescribed practice (Sunnah).3. Spend in proper place.4. Do not remind of favour after having done it.5. Do nothing to insult the receiver.6. Spend with sincerity of intention, exclusively for the good pleasure of Allah Almighty, never doing it for the sake of name and fame.The second condition, that is, spending according to Sunnah, means that one should be careful while spending in the way of Allah that rights due to someone may not be usurped. This is no act of thawab ثواب (reward) that one indulges in sadaqah صدقہ and khayrat خیرات (charity) by stopping or limiting the necessary expenses on his family without their assent. Depriving the needy inheritors and bequeathing the whole inheritance or giving out everything in sadaqah صدقہ and khayrat خیرات is against the teachings of Sunnah.Then there are a thousand forms of spending in the way of Allah. The sunnah method requires that the place to spend must be selected carefully giving thought to involved factors of importance, need, urgency etc. Usually people who spend do not bring these into consideration.The essence of the third condition is that spending at a place or in a cause with even good intention is not good enough. This will not suffice to make it an act of thawab ثواب . It is also necessary that the place or cause of spending should be permissible and commendable in the sight of the Shari'ah. If a person was to bequeath his property for impermissible games and amusements he would be deserving of ` adhab عذاب (punishment) rather than thawab ثواب (reward). This holds good for all other possible avenues of investment which are not desirable in the view of the Shari'ah.

<h2 class="title">The Example of Evil Deeds Nullifying Good Deeds</h2><p>Al-Bukhari recorded that Ibn `Abbas and `Ubayd bin `Umayr said that `Umar bin Al-Khattab asked the Companions of the Messenger of Allah, "According to your opinion, about whom was this Ayah revealed, </p><div class="text_uthmani arabic">أَيَوَدُّ أَحَدُكُمْ أَن تَكُونَ لَهُ جَنَّةٌ مِّن نَّخِيلٍ وَأَعْنَابٍ</div><p>(Would any of you wish to have a garden with date palms and vines...)." </p><p>They said, "Allah knows best." `Umar became angry and said, "Say we know or we do not know." Ibn `Abbas said, "O Leader of the Faithful! I have an opinion about it." `Umar said, "O my nephew! Say your opinion and do not belittle yourself." Ibn `Abbas said, "This is an example set for a deed." `Umar said, "What type of deed" Ibn `Abbas said, "For a wealthy man who works in Allah's pleasure and then Allah sends Shaytan to him, and he works in disobedience, until he annuls his good works." </p><p>This Hadith suffices as an explanation for the Ayah, for it explains the example it sets by a person who does good first and then follows it with evil, may Allah save us from this end. So, this man annulled his previous good works with his latter evil works. When he desperately needed the deeds of the former type, there were none. This is why Allah said, </p><div class="text_uthmani arabic">وَأَصَابَهُ الْكِبَرُ وَلَهُ ذُرِّيَّةٌ ضُعَفَآءُ فَأَصَابَهَآ إِعْصَارٌ</div><p>(while he is striken with old age, and his children are weak (not able to look after themselves), then it is struck with a whirlwind) with heavy wind, </p><div class="text_uthmani arabic">فِيهِ نَارٌ فَاحْتَرَقَتْ</div><p>(that is fiery, so that it is burnt) meaning, its fruits were burnt and its trees were destroyed. Therefore, what will his condition be like </p><p>Ibn Abi Hatim recorded that Al-`Awfi said that Ibn `Abbas said, "Allah has set a good parable, and all His parables are good. He said, </p><div class="text_uthmani arabic">أَيَوَدُّ أَحَدُكُمْ أَن تَكُونَ لَهُ جَنَّةٌ مِّن نَّخِيلٍ وَأَعْنَابٍ تَجْرِى مِن تَحْتِهَا الأَنْهَـرُ لَهُ فِيهَا مِن كُلِّ الثَّمَرَتِ</div><p>(Would any of you wish to have a garden with date palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein.) </p><p>But he lost all this in his old age, </p><div class="text_uthmani arabic">وَأَصَابَهُ الْكِبَرُ</div><p>(while he is striken with old age) while his offspring and children are weak just before the end of his life. Then a lightning storm came and destroyed his garden. Then he did not have the strength to grow another garden, nor did his offspring offer enough help. This is the condition of the disbeliever on the Day of Resurrection when he returns to Allah, for he will not have any good deeds to provide an excuse - or refuge - for him, just as the man in the parable had no strength to replant the garden. The disbeliever will not find anything to resort to for help, just as the offspring of the man in the parable did not provide him with help. So he will be deprived of his reward when he most needs it, just as the man in the parable was deprived of Allah's garden when he most needed it, when he became old and his offspring weak." </p><p>In his Mustadrak, Al-Hakim recorded that the Messenger of Allah used to say in his supplication, </p><div class="text_uthmani arabic">«اللَّهُمَّ اجْعَلْ أَوْسَعَ رِزْقِكَ عَلَيَ عِنْدَ كِبَرِ سِنِّي وَانْقِضَاءِ عُمُرِي»</div><p>(O Allah! Make Your biggest provision for me when I am old in age and at the time my life ends.) </p><p>This is why Allah said, </p><div class="text_uthmani arabic">كَذلِكَ يُبيِّنُ اللَّهُ لَكُمُ الآيَـتِ لَعَلَّكُمْ تَتَفَكَّرُونَ</div><p>(Thus Allah makes clear to you His Laws in order that you may give thought) meaning, comprehend and understand the parables and their intended implications. Similarly, Allah said, </p><div class="text_uthmani arabic">وَتِلْكَ الاٌّمْثَالُ نَضْرِبُهَا لِلنَّاسِ وَمَا يَعْقِلُهَآ إِلاَّ الْعَـلِمُونَ </div><p>(And these similitudes We put forward for mankind; but none will understand them except those who have knowledge (of Allah and His signs)) 29:43. </p><div class="text_uthmani arabic">يأَيُّهَا الَّذِينَ ءامَنُواْ أَنفِقُواْ مِن طَيّبَـتِ مَا كَسَبْتُمْ وَمِمَّآ أَخْرَجْنَا لَكُم مّنَ الاْرْضِ وَلاَ تَيَمَّمُواْ الْخَبِيثَ مِنْهُ تُنفِقُونَ وَلَسْتُم بِأَخِذِيهِ إِلا أَن تُغْمِضُواْ فِيهِ وَاعْلَمُواْ أَنَّ اللَّهَ غَنِيٌّ حَمِيدٌ الشَّيْطَـنُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُم بِالْفَحْشَآء وَاللَّهُ يَعِدُكُم مَّغْفِرَةً مّنْهُ وَفَضْلاً وَاللَّهُ وسِعٌ عَلِيمٌ</div>

The Example of Evil Deeds Nullifying Good DeedsAl-Bukhari recorded that Ibn `Abbas and `Ubayd bin `Umayr said that `Umar bin Al-Khattab asked the Companions of the Messenger of Allah, "According to your opinion, about whom was this Ayah revealed, أَيَوَدُّ أَحَدُكُمْ أَن تَكُونَ لَهُ جَنَّةٌ مِّن نَّخِيلٍ وَأَعْنَابٍ(Would any of you wish to have a garden with date palms and vines...)." They said, "Allah knows best." `Umar became angry and said, "Say we know or we do not know." Ibn `Abbas said, "O Leader of the Faithful! I have an opinion about it." `Umar said, "O my nephew! Say your opinion and do not belittle yourself." Ibn `Abbas said, "This is an example set for a deed." `Umar said, "What type of deed" Ibn `Abbas said, "For a wealthy man who works in Allah's pleasure and then Allah sends Shaytan to him, and he works in disobedience, until he annuls his good works." This Hadith suffices as an explanation for the Ayah, for it explains the example it sets by a person who does good first and then follows it with evil, may Allah save us from this end. So, this man annulled his previous good works with his latter evil works. When he desperately needed the deeds of the former type, there were none. This is why Allah said, وَأَصَابَهُ الْكِبَرُ وَلَهُ ذُرِّيَّةٌ ضُعَفَآءُ فَأَصَابَهَآ إِعْصَارٌ(while he is striken with old age, and his children are weak (not able to look after themselves), then it is struck with a whirlwind) with heavy wind, فِيهِ نَارٌ فَاحْتَرَقَتْ(that is fiery, so that it is burnt) meaning, its fruits were burnt and its trees were destroyed. Therefore, what will his condition be like Ibn Abi Hatim recorded that Al-`Awfi said that Ibn `Abbas said, "Allah has set a good parable, and all His parables are good. He said, أَيَوَدُّ أَحَدُكُمْ أَن تَكُونَ لَهُ جَنَّةٌ مِّن نَّخِيلٍ وَأَعْنَابٍ تَجْرِى مِن تَحْتِهَا الأَنْهَـرُ لَهُ فِيهَا مِن كُلِّ الثَّمَرَتِ(Would any of you wish to have a garden with date palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein.) But he lost all this in his old age, وَأَصَابَهُ الْكِبَرُ(while he is striken with old age) while his offspring and children are weak just before the end of his life. Then a lightning storm came and destroyed his garden. Then he did not have the strength to grow another garden, nor did his offspring offer enough help. This is the condition of the disbeliever on the Day of Resurrection when he returns to Allah, for he will not have any good deeds to provide an excuse - or refuge - for him, just as the man in the parable had no strength to replant the garden. The disbeliever will not find anything to resort to for help, just as the offspring of the man in the parable did not provide him with help. So he will be deprived of his reward when he most needs it, just as the man in the parable was deprived of Allah's garden when he most needed it, when he became old and his offspring weak." In his Mustadrak, Al-Hakim recorded that the Messenger of Allah used to say in his supplication, «اللَّهُمَّ اجْعَلْ أَوْسَعَ رِزْقِكَ عَلَيَ عِنْدَ كِبَرِ سِنِّي وَانْقِضَاءِ عُمُرِي»(O Allah! Make Your biggest provision for me when I am old in age and at the time my life ends.) This is why Allah said, كَذلِكَ يُبيِّنُ اللَّهُ لَكُمُ الآيَـتِ لَعَلَّكُمْ تَتَفَكَّرُونَ(Thus Allah makes clear to you His Laws in order that you may give thought) meaning, comprehend and understand the parables and their intended implications. Similarly, Allah said, وَتِلْكَ الاٌّمْثَالُ نَضْرِبُهَا لِلنَّاسِ وَمَا يَعْقِلُهَآ إِلاَّ الْعَـلِمُونَ (And these similitudes We put forward for mankind; but none will understand them except those who have knowledge (of Allah and His signs)) 29:43. يأَيُّهَا الَّذِينَ ءامَنُواْ أَنفِقُواْ مِن طَيّبَـتِ مَا كَسَبْتُمْ وَمِمَّآ أَخْرَجْنَا لَكُم مّنَ الاْرْضِ وَلاَ تَيَمَّمُواْ الْخَبِيثَ مِنْهُ تُنفِقُونَ وَلَسْتُم بِأَخِذِيهِ إِلا أَن تُغْمِضُواْ فِيهِ وَاعْلَمُواْ أَنَّ اللَّهَ غَنِيٌّ حَمِيدٌ الشَّيْطَـنُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُم بِالْفَحْشَآء وَاللَّهُ يَعِدُكُم مَّغْفِرَةً مّنْهُ وَفَضْلاً وَاللَّهُ وسِعٌ عَلِيمٌ

O believers, give in charity what is good of the things you have earned, and of what you produce from the earth; and do not choose to give what is bad as alms, that is, things you would not like to accept yourself except with some condescension. Remember that God is affluent and praiseworthy.

O People who Believe! Spend a part of your lawful earnings, and part of what We have produced from the earth for you – and do not (purposely) choose upon the flawed to give from it (in charity) whereas you would not accept it yourselves except with your eyes closed towards it; and know well that Allah is Independent, Most Praised.

O believers, expend of the good things you have earned, and of that We have produced for you from the earth, and intend not the corrupt of it for your expending; for you would never take it yourselves, except you closed an eye on it; and know that God is All-sufficient, All-laudable.

O you who have attained to faith! Spend on others out of the good things which you may have acquired, and out of that which We bring forth for you from the earth; and choose not for your spending the bad things which you yourselves would not accept without averting your eyes in disdain. And know that God is self-sufficient, ever to be praised.

O O Ye who believe expend out of the good things which! ye have earned and out of that which We have brought forth for you from the earth, and seek not the vile thereof to expend, where as ye yourselves would not accept such except ye connived thereat. And know that Allah Self-Sufficient, Praiseworthy.

O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it, (though) you would not accept it save if you close your eyes and tolerate therein. And know that Allah is Rich (Free of all wants), and Worthy of all praise.

O you who believe! Give of the good things you have earned, and from what We have produced for you from the earth. And do not pick the inferior things to give away, when you yourselves would not accept it except with eyes closed. And know that God is Sufficient and Praiseworthy.

O Believers, expend in Allah's Way the best portion of the wealth you have earned and of that We have produced for you from the earth, and do not pick out for charity those worthless things which you yourselves would only accept in disdain by connivance, if they were offered to you. Understand it well that Allah does not stand in need of anything whatsoever and has all the praise-worthy attributes.

O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it, (though) you would not accept it save if you close your eyes and tolerate therein. And know that Allah is Rich (free of all needs), and worthy of all praise.

O ye who believe! Spend of the good things which ye have earned, and of that which We bring forth from the earth for you, and seek not the bad (with intent) to spend thereof (in charity) when ye would not take it for yourselves save with disdain; and know that Allah is Absolute, Owner of Praise.

O you who have faith! Spend of the good things you have earned [through trade and the like] and of what We bring forth for you from the earth, and do not be of the mind to give the bad part of it, for you yourselves would not take it, unless you ignore. And know that Allah is all-sufficient, all-laudable.

Believers, spend of the good you have earned and of that which We have brought out of the earth for you. And do not intend the bad of it for your spending; while you would never take it yourselves, except you closed an eye on it. Know that Allah is Rich, the Praised.

O you who have believed, spend from the good things which you have earned and from that which We have produced for you from the earth. And do not aim toward the defective therefrom, spending [from that] while you would not take it [yourself] except with closed eyes. And know that Allah is Free of need and Praiseworthy.

Believers, spend for the cause of God from the good things that you earn and from what we have made the earth yield for you. Do not even think of spending for the cause of God worthless things that you yourselves would be reluctant to accept. Know that God is Self-sufficient and Glorious.

O you who believe! spend (benevolently) of the good things that you earn and or what We have brought forth for you out of the earth, and do not aim at what is bad that you may spend (in alms) of it, while you would not take it yourselves unless you have its price lowered, and know that Allah is Self-sufficient, Praiseworthy.

Y<u>a</u> ayyuh<u>a</u> alla<u>th</u>eena <u>a</u>manoo anfiqoo min <u>t</u>ayyib<u>a</u>ti m<u>a</u> kasabtum wamimm<u>a</u> akhrajn<u>a</u> lakum mina alar<u>d</u>i wal<u>a</u> tayammamoo alkhabeetha minhu tunfiqoona walastum bi<u>a</u>khi<u>th</u>eehi ill<u>a</u> an tughmi<u>d</u>oo feehi wa<b>i</b>AAlamoo anna All<u>a</u>ha ghaniyyun <u>h</u>ameed<b>un</b>

Believers, give charitably from the good things which you have earned and what We produce for you from the earth; not worthless things which you yourselves would only reluctantly accept. Know that God is self-sufficient and praiseworthy.

O ye who believe! Give of the good things which ye have (honourably) earned, and of the fruits of the earth which We have produced for you, and do not even aim at getting anything which is bad, in order that out of it ye may give away something, when ye yourselves would not receive it except with closed eyes. And know that Allah is Free of all wants, and worthy of all praise.

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَنفِقُوا۟ مِن طَيِّبَٰتِ مَا كَسَبْتُمْ وَمِمَّآ أَخْرَجْنَا لَكُم مِّنَ ٱلْأَرْضِ وَلَا تَيَمَّمُوا۟ ٱلْخَبِيثَ مِنْهُ تُنفِقُونَ وَلَسْتُم بِـَٔاخِذِيهِ إِلَّآ أَن تُغْمِضُوا۟ فِيهِ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ غَنِىٌّ حَمِيدٌ

O you who have faith in Allah and follow His Messenger, spend from the pure, wholesome wealth that you have earned and from the produce that we have taken out for you from the ground. Do not look for that which is inferior to spend, because if it was given to you, you would not take it willingly because of its poor quality. How, then, can you be satisfied with offering Allah that which you would not accept for yourselves? Know that Allah is no need of your spending and He is praised in His essence and actions.

O you who have faith in Allah and follow His Messenger, spend from the pure, wholesome wealth that you have earned and from the produce that we have taken out for you from the ground. Do not look for that which is inferior to spend, because if it was given to you, you would not take it willingly because of its poor quality. How, then, can you be satisfied with offering Allah that which you would not accept for yourselves? Know that Allah is no need of your spending and He is praised in His essence and actions.

<p>Commentary</p><p>The preceding section dealt with spending in the way of Allah. Now further details related to this appear in the seven verses of the present section. These are as follows:</p><p>(1) Verse 267 يَا أَيُّهَا الَّذِينَ آمَنُوا أَنفِقُوا (الٰی قولہ) غَنِيٌّ حَمِيدٌ:O those who believe, spend ... Allah is A11-Independent, Ever-Praised.'</p><p>On the basis of the circumstances in which this verse was revealed, the word: (tayyib: plural, tayyibat طَيِّبَاتِ ) has been interpreted to mean 'good' since some people used to bring things which were bad and that was why this verse was revealed. Some commentators have interpreted the word, tayyib طَيِّبَ (good) to mean حلال halal (lawful) relying on the generality of the word since something is perfectly good only when it is حلال halal (lawful) as well. So, according to this interpretation, the verse emphasizes that the thing given in charity must be from one's lawful income. However, according to the first interpretation, the stress on this condition will have to be proved by other sources. Let us remember that this is for a person who has something good yet elects to spend something not good as ما کسبتم (you have earned) and اخرجنا (We have brought forth) do indicate that good things are available with the person making charity, while the sentence لَا تَيَمَّمُوا الْخَبِيثَ (and do not opt for a bad thing spending only from there) proves the spending of something not good deliberately. As for the one who just does not possess anything good, he shall be exempted from this prohibition. His giving, even if it be bad, shall be accepted.</p><p>Some scholars have deduced from the expression, ما کسبتم (what you have earned), the ruling that it is permissible for the father to eat out of the earnings of his son. This is based on a hadith: اولادکم من طیب اسابکم فکلوا اموال اولادکم ھنیاً Your children are a good part of your earnings, so eat out of the income of your children cheerfully. (Qurtubi)</p><p>Injunctions relating to the lands of 'Ushr</p><p>The word اخرجنا (akhrajna: We have brought forth) in مِمَّا أَخْرَ‌جْنَا لَكُم مِّنَ الْأَرْ‌ضِ (What We have brought forth for you from the earth) hints that ` ushr عُشر is obligatory on 'ushri عُشری lands. Based on the generality of this verse, Imam Abu Hanifah (رح) has deduced that 'ushr is wajib واجب or obligatory on every produce, big or small, yielded by 'ushri land. The verse وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ (And pay the due thereof on the day of its harvest; 6:141) in Surah AI-An'am is open and clear in support of the obligatory nature of 'ushr.</p><p>'Ushr (عُشر : the tenth or twentieth part) and Kharaj خراج : land tax) are two technical terms used in Islamic Shari'ah. There is a common factor between these two. Both have an aspect of tax in them when levied on lands by an Islamic state. However, there is a difference. 'Ushr is not just a tax. On the contrary, its real nature is more of an act of monetary 'Ibadah (worship) than tax. This is similar to زکاۃ Zakah, for which reason, it is also called (zakah al-ard زکاۃ الارض : the زکاۃ Zakah of the land). Kharaj خراج is straight tax which carries no aspect of 'Ibadah. Since Muslims are capable of'ibadah and are obligated to do that, the part of land-produce taken from them is known as 'Ushr. Since non-Muslims are not obligated with 'Ibadah, that which is levied on their lands is named Kharaj. There is another practical difference between زکاۃ Zakah and 'Ushr -- زکاۃ Zakah becomes due on gold, silver and goods of commercial value after the passage of one year while 'Ushr becomes obligatory immediately after the produce is harvested from the land.</p><p>There is yet another difference -- 'Ushr is dropped if the land produces nothing, but زکاۃ Zakah remains obligatory at the end of the year on gold, silver and goods of commercial value even if there is no profit at all. This is not the place to discuss details relating to the problems of 'Ushr and Kharaj خراج . These can be seen in books of Fiqh. Incidentally, this humble writer has discussed this subject in some details in his book, Nizam al-Ara-di نظام الاراضی which also contains special injunctions concerning lands in Pakistan and India.</p>

CommentaryThe preceding section dealt with spending in the way of Allah. Now further details related to this appear in the seven verses of the present section. These are as follows:(1) Verse 267 يَا أَيُّهَا الَّذِينَ آمَنُوا أَنفِقُوا (الٰی قولہ) غَنِيٌّ حَمِيدٌ:O those who believe, spend ... Allah is A11-Independent, Ever-Praised.'On the basis of the circumstances in which this verse was revealed, the word: (tayyib: plural, tayyibat طَيِّبَاتِ ) has been interpreted to mean 'good' since some people used to bring things which were bad and that was why this verse was revealed. Some commentators have interpreted the word, tayyib طَيِّبَ (good) to mean حلال halal (lawful) relying on the generality of the word since something is perfectly good only when it is حلال halal (lawful) as well. So, according to this interpretation, the verse emphasizes that the thing given in charity must be from one's lawful income. However, according to the first interpretation, the stress on this condition will have to be proved by other sources. Let us remember that this is for a person who has something good yet elects to spend something not good as ما کسبتم (you have earned) and اخرجنا (We have brought forth) do indicate that good things are available with the person making charity, while the sentence لَا تَيَمَّمُوا الْخَبِيثَ (and do not opt for a bad thing spending only from there) proves the spending of something not good deliberately. As for the one who just does not possess anything good, he shall be exempted from this prohibition. His giving, even if it be bad, shall be accepted.Some scholars have deduced from the expression, ما کسبتم (what you have earned), the ruling that it is permissible for the father to eat out of the earnings of his son. This is based on a hadith: اولادکم من طیب اسابکم فکلوا اموال اولادکم ھنیاً Your children are a good part of your earnings, so eat out of the income of your children cheerfully. (Qurtubi)Injunctions relating to the lands of 'UshrThe word اخرجنا (akhrajna: We have brought forth) in مِمَّا أَخْرَ‌جْنَا لَكُم مِّنَ الْأَرْ‌ضِ (What We have brought forth for you from the earth) hints that ` ushr عُشر is obligatory on 'ushri عُشری lands. Based on the generality of this verse, Imam Abu Hanifah (رح) has deduced that 'ushr is wajib واجب or obligatory on every produce, big or small, yielded by 'ushri land. The verse وَآتُوا حَقَّهُ يَوْمَ حَصَادِهِ (And pay the due thereof on the day of its harvest; 6:141) in Surah AI-An'am is open and clear in support of the obligatory nature of 'ushr.'Ushr (عُشر : the tenth or twentieth part) and Kharaj خراج : land tax) are two technical terms used in Islamic Shari'ah. There is a common factor between these two. Both have an aspect of tax in them when levied on lands by an Islamic state. However, there is a difference. 'Ushr is not just a tax. On the contrary, its real nature is more of an act of monetary 'Ibadah (worship) than tax. This is similar to زکاۃ Zakah, for which reason, it is also called (zakah al-ard زکاۃ الارض : the زکاۃ Zakah of the land). Kharaj خراج is straight tax which carries no aspect of 'Ibadah. Since Muslims are capable of'ibadah and are obligated to do that, the part of land-produce taken from them is known as 'Ushr. Since non-Muslims are not obligated with 'Ibadah, that which is levied on their lands is named Kharaj. There is another practical difference between زکاۃ Zakah and 'Ushr -- زکاۃ Zakah becomes due on gold, silver and goods of commercial value after the passage of one year while 'Ushr becomes obligatory immediately after the produce is harvested from the land.There is yet another difference -- 'Ushr is dropped if the land produces nothing, but زکاۃ Zakah remains obligatory at the end of the year on gold, silver and goods of commercial value even if there is no profit at all. This is not the place to discuss details relating to the problems of 'Ushr and Kharaj خراج . These can be seen in books of Fiqh. Incidentally, this humble writer has discussed this subject in some details in his book, Nizam al-Ara-di نظام الاراضی which also contains special injunctions concerning lands in Pakistan and India.

<h2 class="title">The Encouragement to Spend Honest Money for Allah's Sake</h2><p>Allah commands His believing servants to spend in charity, as Ibn `Abbas stated, from the pure, honest money that they earned and from the fruits and vegetables that He has grown for them in the land. Ibn `Abbas said, "Allah commanded them to spend from the purest, finest and best types of their money and prohibited spending from evil and dishonest money, because Allah is pure and good and only accepts that which is pure and good." This is why Allah said, </p><div class="text_uthmani arabic">وَلاَ تَيَمَّمُواْ الْخَبِيثَ</div><p>(and do not aim at that which is bad) meaning, filthy (impure) money, </p><div class="text_uthmani arabic">مِنْهُ تُنفِقُونَ وَلَسْتُم بِأَخِذِيهِ</div><p>(to spend from it, (though) you would not accept it) meaning, "If you were given this type, you would not take it, except if you tolerate the deficiency in it. Verily, Allah is far Richer than you, He is in no need of this money, so do not give, for His sake, what you would dislike for yourselves." It was reported that, </p><div class="text_uthmani arabic">وَلاَ تَيَمَّمُواْ الْخَبِيثَ مِنْهُ تُنفِقُونَ</div><p>(and do not aim at that which is bad to spend from it) means, "Do not spend from the dishonest, impure money instead of the honest, pure money." </p><p>Ibn Jarir recorded that Al-Bara' bin `Azib commented on Allah's statement, </p><div class="text_uthmani arabic">يأَيُّهَا الَّذِينَ ءَامَنُواْ أَنفِقُواْ مِن طَيِّبَـتِ مَا كَسَبْتُمْ وَمِمَّآ أَخْرَجْنَا لَكُم مِّنَ الاٌّرْضِ وَلاَ تَيَمَّمُواْ الْخَبِيثَ مِنْهُ تُنفِقُونَ</div><p>(O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it,) that it was revealed about the Ansar. When the season for harvesting date-trees would start, the Ansar would collect ripe-date branches from their gardens and hang them on a rope erected between two pillars in the Masjid of the Messenger of Allah. The poor emigrant Companions would eat from these dates. However, some of them (Ansar) would also add lesser type of dates in between ripe-date branches, thinking they are allowed to do so. Allah revealed this Ayah about those who did this, </p><div class="text_uthmani arabic">وَلاَ تَيَمَّمُواْ الْخَبِيثَ مِنْهُ تُنفِقُونَ</div><p>(and do not aim at that which is bad to spend from it.) </p><p>`Ali bin Abi Talhah said that Ibn `Abbas commented on the Ayah, </p><div class="text_uthmani arabic">وَلَسْتُم بِأَخِذِيهِ إِلاَ أَن تُغْمِضُواْ فِيهِ</div><p>(you would not accept it save if you close your eyes and tolerate therein) means, "If you had a right on someone who would pay you less than what you gave them, you would not agree until you require more from them to make up the difference. This is why Allah said, </p><div class="text_uthmani arabic">إِلاَ أَن تُغْمِضُواْ فِيهِ</div><p>(save if you close your eyes and tolerate therein) meaning, `How do you agree for Me what you do not agree for yourselves, while I have a right to the best and most precious of your possessions" Ibn Abi Hatim and Ibn Jarir recorded this Hadith and Ibn Jarir added, "And this is the meaning of Allah's statement, </p><div class="text_uthmani arabic">لَن تَنَالُواْ الْبِرَّ حَتَّى تُنفِقُواْ مِمَّا تُحِبُّونَ</div><p>(By no means shall you attain Al-Birr, unless you spend of that which you love)" 4:92 </p><p>Allah said next, </p><div class="text_uthmani arabic">وَاعْلَمُواْ أَنَّ اللَّهَ غَنِيٌّ حَمِيدٌ</div><p>(And know that Allah is Rich (free of all needs), and worthy of all praise) meaning, "Although Allah commanded you to give away the purest of your money in charity, He is far Richer from needing your charity, but the purpose is that the distance between the rich and the poor becomes less." Similarly, Allah said, </p><div class="text_uthmani arabic">لَن يَنَالَ اللَّهَ لُحُومُهَا وَلاَ دِمَآؤُهَا وَلَـكِن يَنَالُهُ التَّقْوَى مِنكُمْ</div><p>(It is neither their meat nor their blood that reaches Allah, but it is piety from you that reaches Him) 22:37. </p><p>Allah is Rich and free of needing anything from any of His creatures, while all of His creatures stand in need of Him. Allah's bounty encompassing, and what He has never ends. Therefore, whoever gives away good and pure things in charity, let him know that Allah is the Most Rich, His favor is enormous and He is Most Generous, Most Compassionate; and He shall reward him for his charity and multiply it many times. So who would lend to He Who is neither poor nor unjust, Who is worthy of all praise in all His actions, statements, and decisions, of Whom there is neither a deity worthy of worship except Him, nor a Lord other than Him </p><h2 class="title">Shaytanic Doubts Concerning Spending in Charity</h2><p>Allah said, </p><div class="text_uthmani arabic">الشَّيْطَـنُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُم بِالْفَحْشَآءِ وَاللَّهُ يَعِدُكُم مَّغْفِرَةً مِّنْهُ وَفَضْلاً وَاللَّهُ وَسِعٌ عَلِيمٌ </div><p>(Shaytan threatens you with poverty and orders you to commit Fahsha'; whereas Allah promises you forgiveness from Himself and bounty, and Allah is All-Sufficient for His creatures' needs, All-Knower.) </p><p>Ibn Abi Hatim recorded that `Abdullah bin Mas`ud said that the Messenger of Allah said, </p><div class="text_uthmani arabic">«إِنَّ لِلشَّيْطَانِ لَمَّةً بِابْنِ آدَمَ، وَلِلْمَلَكِ لَمَّةً، فَأَمَّا لَمَّةُ الشَّيطَانِ فَإِيعَادٌ بِالشَّرِّ، وَتَكْذِيبٌ بِالْحَقِّ، وَ أَمَّا لَمَّةُ الْمَلَكِ فَإِيعَادٌ بِالْخَيْرِ، وَتَصْدِيقٌ بِالْحَقِّ، فَمَنْ وَجَدَ ذَلِكَ فَلْيَعْلَمْ أَنَّهُ مِنَ اللهِ، فَلْيَحْمَدِ اللهَ، وَمَنْ وَجَدَ الْأُخْرَى فَلْيَتَعَوَّذْ مِنَ الشَّيْطَان»</div><p>(Shaytan has an effect on the son of Adam, and the angel also has an effect. As for the effect of Shaytan, it is by his threatening with evil repercussions and rejecting the truth. As for the effect of the angel, it is by his promise of a good end and believing in the truth. Whoever finds the latter, let him know that it is coming from Allah and let him thank Allah for it. Whoever finds the former, let him seek refuge - with Allah - from Shaytan.) </p><p>The Prophet then recited, </p><div class="text_uthmani arabic">الشَّيْطَـنُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُم بِالْفَحْشَآءِ وَاللَّهُ يَعِدُكُم مَّغْفِرَةً مِّنْهُ وَفَضْلاً</div><p>(Shaytan threatens you with poverty and orders you to commit Fahsha'; whereas Allah promises you forgiveness from Himself and bounty) </p><p>This is the narration that At-Tirmidhi and An-Nasa'i collected in the book of Tafsir in their Sunan collections. Allah said, </p><div class="text_uthmani arabic">الشَّيْطَـنُ يَعِدُكُمُ الْفَقْرَ</div><p>(Shaytan threatens you with poverty), so that you hold on to whatever you have and refrain from spending it in Allah's pleasure. </p><div class="text_uthmani arabic">وَيَأْمُرُكُم بِالْفَحْشَآءِ</div><p>(And orders you to commit Fahsha'), meaning, "Shaytan forbids you from spending in charity because of the false fear of becoming poor, and he encourages evil deeds, sins, indulging in what is prohibited, and immoral conduct." Allah said, </p><div class="text_uthmani arabic">وَاللَّهُ يَعِدُكُم مَّغْفِرَةً مِّنْهُ</div><p>(Whereas Allah promises you forgiveness from Himself) instead of the evil that Shaytan enjoins on you, </p><div class="text_uthmani arabic">وَفَضْلاً</div><p>(And Bounty) as opposed to the poverty that Shaytan frightens you with, </p><div class="text_uthmani arabic">وَاللَّهُ وَسِعٌ عَلِيمٌ</div><p>(And Allah is All-Sufficient for His creatures' needs, All-Knower.) </p><h2 class="title">The Meaning of Al-Hikmah</h2><p>Allah said, </p><div class="text_uthmani arabic">يُؤْتِى الْحِكْمَةَ مَن يَشَآءُ</div><p>(He grants Hikmah to whom He wills.) </p><p>`Ali bin Abi Talhah reported that Ibn `Abbas said, "That is knowledge of the Qur'an. For instance, the abrogating and the abrogated, what is plain and clear and what is not as plain and clear, what it allows, and what it does not allow, and its parables." Imam Ahmad recorded that Ibn Mas`ud said that he heard the Messenger of Allah saying, </p><div class="text_uthmani arabic">«لَا حَسَدَ إِلَّا فِي اثْنَتَيْنِ: رَجُلٌ آتَاهُ اللهُ مَالًا فَسَلَّطَهُ عَلَى هَلَكَتِهِ فِي الْحَقِّ، وَرَجُلٌ آتَاهُ اللهُ حِكْمَةً فَهُوَ يَقْضِي بِهَا وَيُعَلِّمُهَا»</div><p>(There is no envy except in two instances: a person whom Allah has endowed with wealth and he spends it righteously, and a person whom Allah has given Hikmah and he judges by it and teaches it to others.) </p><p>This was also collected by Al-Bukhari, Muslim, An-Nasa'i, Ibn Majah. </p><p>Allah's statement, </p><div class="text_uthmani arabic">وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الأَلْبَـبِ</div><p>(But none remember (will receive admonition) except men of understanding.) means, "Those who will benefit from the advice are those who have sound minds and good comprehension with which they understand the words (of advice and reminder) and their implications." </p>

The Encouragement to Spend Honest Money for Allah's SakeAllah commands His believing servants to spend in charity, as Ibn `Abbas stated, from the pure, honest money that they earned and from the fruits and vegetables that He has grown for them in the land. Ibn `Abbas said, "Allah commanded them to spend from the purest, finest and best types of their money and prohibited spending from evil and dishonest money, because Allah is pure and good and only accepts that which is pure and good." This is why Allah said, وَلاَ تَيَمَّمُواْ الْخَبِيثَ(and do not aim at that which is bad) meaning, filthy (impure) money, مِنْهُ تُنفِقُونَ وَلَسْتُم بِأَخِذِيهِ(to spend from it, (though) you would not accept it) meaning, "If you were given this type, you would not take it, except if you tolerate the deficiency in it. Verily, Allah is far Richer than you, He is in no need of this money, so do not give, for His sake, what you would dislike for yourselves." It was reported that, وَلاَ تَيَمَّمُواْ الْخَبِيثَ مِنْهُ تُنفِقُونَ(and do not aim at that which is bad to spend from it) means, "Do not spend from the dishonest, impure money instead of the honest, pure money." Ibn Jarir recorded that Al-Bara' bin `Azib commented on Allah's statement, يأَيُّهَا الَّذِينَ ءَامَنُواْ أَنفِقُواْ مِن طَيِّبَـتِ مَا كَسَبْتُمْ وَمِمَّآ أَخْرَجْنَا لَكُم مِّنَ الاٌّرْضِ وَلاَ تَيَمَّمُواْ الْخَبِيثَ مِنْهُ تُنفِقُونَ(O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it,) that it was revealed about the Ansar. When the season for harvesting date-trees would start, the Ansar would collect ripe-date branches from their gardens and hang them on a rope erected between two pillars in the Masjid of the Messenger of Allah. The poor emigrant Companions would eat from these dates. However, some of them (Ansar) would also add lesser type of dates in between ripe-date branches, thinking they are allowed to do so. Allah revealed this Ayah about those who did this, وَلاَ تَيَمَّمُواْ الْخَبِيثَ مِنْهُ تُنفِقُونَ(and do not aim at that which is bad to spend from it.) `Ali bin Abi Talhah said that Ibn `Abbas commented on the Ayah, وَلَسْتُم بِأَخِذِيهِ إِلاَ أَن تُغْمِضُواْ فِيهِ(you would not accept it save if you close your eyes and tolerate therein) means, "If you had a right on someone who would pay you less than what you gave them, you would not agree until you require more from them to make up the difference. This is why Allah said, إِلاَ أَن تُغْمِضُواْ فِيهِ(save if you close your eyes and tolerate therein) meaning, `How do you agree for Me what you do not agree for yourselves, while I have a right to the best and most precious of your possessions" Ibn Abi Hatim and Ibn Jarir recorded this Hadith and Ibn Jarir added, "And this is the meaning of Allah's statement, لَن تَنَالُواْ الْبِرَّ حَتَّى تُنفِقُواْ مِمَّا تُحِبُّونَ(By no means shall you attain Al-Birr, unless you spend of that which you love)" 4:92 Allah said next, وَاعْلَمُواْ أَنَّ اللَّهَ غَنِيٌّ حَمِيدٌ(And know that Allah is Rich (free of all needs), and worthy of all praise) meaning, "Although Allah commanded you to give away the purest of your money in charity, He is far Richer from needing your charity, but the purpose is that the distance between the rich and the poor becomes less." Similarly, Allah said, لَن يَنَالَ اللَّهَ لُحُومُهَا وَلاَ دِمَآؤُهَا وَلَـكِن يَنَالُهُ التَّقْوَى مِنكُمْ(It is neither their meat nor their blood that reaches Allah, but it is piety from you that reaches Him) 22:37. Allah is Rich and free of needing anything from any of His creatures, while all of His creatures stand in need of Him. Allah's bounty encompassing, and what He has never ends. Therefore, whoever gives away good and pure things in charity, let him know that Allah is the Most Rich, His favor is enormous and He is Most Generous, Most Compassionate; and He shall reward him for his charity and multiply it many times. So who would lend to He Who is neither poor nor unjust, Who is worthy of all praise in all His actions, statements, and decisions, of Whom there is neither a deity worthy of worship except Him, nor a Lord other than Him Shaytanic Doubts Concerning Spending in CharityAllah said, الشَّيْطَـنُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُم بِالْفَحْشَآءِ وَاللَّهُ يَعِدُكُم مَّغْفِرَةً مِّنْهُ وَفَضْلاً وَاللَّهُ وَسِعٌ عَلِيمٌ (Shaytan threatens you with poverty and orders you to commit Fahsha'; whereas Allah promises you forgiveness from Himself and bounty, and Allah is All-Sufficient for His creatures' needs, All-Knower.) Ibn Abi Hatim recorded that `Abdullah bin Mas`ud said that the Messenger of Allah said, «إِنَّ لِلشَّيْطَانِ لَمَّةً بِابْنِ آدَمَ، وَلِلْمَلَكِ لَمَّةً، فَأَمَّا لَمَّةُ الشَّيطَانِ فَإِيعَادٌ بِالشَّرِّ، وَتَكْذِيبٌ بِالْحَقِّ، وَ أَمَّا لَمَّةُ الْمَلَكِ فَإِيعَادٌ بِالْخَيْرِ، وَتَصْدِيقٌ بِالْحَقِّ، فَمَنْ وَجَدَ ذَلِكَ فَلْيَعْلَمْ أَنَّهُ مِنَ اللهِ، فَلْيَحْمَدِ اللهَ، وَمَنْ وَجَدَ الْأُخْرَى فَلْيَتَعَوَّذْ مِنَ الشَّيْطَان»(Shaytan has an effect on the son of Adam, and the angel also has an effect. As for the effect of Shaytan, it is by his threatening with evil repercussions and rejecting the truth. As for the effect of the angel, it is by his promise of a good end and believing in the truth. Whoever finds the latter, let him know that it is coming from Allah and let him thank Allah for it. Whoever finds the former, let him seek refuge - with Allah - from Shaytan.) The Prophet then recited, الشَّيْطَـنُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُم بِالْفَحْشَآءِ وَاللَّهُ يَعِدُكُم مَّغْفِرَةً مِّنْهُ وَفَضْلاً(Shaytan threatens you with poverty and orders you to commit Fahsha'; whereas Allah promises you forgiveness from Himself and bounty) This is the narration that At-Tirmidhi and An-Nasa'i collected in the book of Tafsir in their Sunan collections. Allah said, الشَّيْطَـنُ يَعِدُكُمُ الْفَقْرَ(Shaytan threatens you with poverty), so that you hold on to whatever you have and refrain from spending it in Allah's pleasure. وَيَأْمُرُكُم بِالْفَحْشَآءِ(And orders you to commit Fahsha'), meaning, "Shaytan forbids you from spending in charity because of the false fear of becoming poor, and he encourages evil deeds, sins, indulging in what is prohibited, and immoral conduct." Allah said, وَاللَّهُ يَعِدُكُم مَّغْفِرَةً مِّنْهُ(Whereas Allah promises you forgiveness from Himself) instead of the evil that Shaytan enjoins on you, وَفَضْلاً(And Bounty) as opposed to the poverty that Shaytan frightens you with, وَاللَّهُ وَسِعٌ عَلِيمٌ(And Allah is All-Sufficient for His creatures' needs, All-Knower.) The Meaning of Al-HikmahAllah said, يُؤْتِى الْحِكْمَةَ مَن يَشَآءُ(He grants Hikmah to whom He wills.) `Ali bin Abi Talhah reported that Ibn `Abbas said, "That is knowledge of the Qur'an. For instance, the abrogating and the abrogated, what is plain and clear and what is not as plain and clear, what it allows, and what it does not allow, and its parables." Imam Ahmad recorded that Ibn Mas`ud said that he heard the Messenger of Allah saying, «لَا حَسَدَ إِلَّا فِي اثْنَتَيْنِ: رَجُلٌ آتَاهُ اللهُ مَالًا فَسَلَّطَهُ عَلَى هَلَكَتِهِ فِي الْحَقِّ، وَرَجُلٌ آتَاهُ اللهُ حِكْمَةً فَهُوَ يَقْضِي بِهَا وَيُعَلِّمُهَا»(There is no envy except in two instances: a person whom Allah has endowed with wealth and he spends it righteously, and a person whom Allah has given Hikmah and he judges by it and teaches it to others.) This was also collected by Al-Bukhari, Muslim, An-Nasa'i, Ibn Majah. Allah's statement, وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الأَلْبَـبِ(But none remember (will receive admonition) except men of understanding.) means, "Those who will benefit from the advice are those who have sound minds and good comprehension with which they understand the words (of advice and reminder) and their implications."

Satan threatens you with want, and orders you (to commit) shameful acts. But God promises His pardon and grace, for God is bounteous and all-knowing.

The devil scares you of poverty and bids you to the shameful; and Allah promises you forgiveness from Him, and munificence; and Allah is Most Capable, All Knowing.

Satan promises you poverty, and bids you unto indecency; but God promises you His pardon and His bounty; and God is All-embracing, All-knowing.

Satan threatens you with the prospect of poverty and bids you to be niggardly, whereas God promises you His forgiveness and bounty; and God is infinite, all-knowing,

Satan promiseth You poverty and commandeth you to niggardliness, whereas Allah promiseth you forgiveness from Himself and abundance; and Allah is Bounteous, Knowing.

Shaitan (Satan) threatens you with poverty and orders you to commit Fahsha (evil deeds, illegal sexual intercourse, sins etc.); whereas Allah promises you Forgiveness from Himself and Bounty, and Allah is All-Sufficient for His creatures' needs, All-Knower.

Satan promises you poverty, and urges you to immorality; but God promises you forgiveness from Himself, and grace. God is Embracing and Knowing.

Satan holds out to you the threat of poverty and prompts you to adopt a shameless niggardly conduct, but Allah holds out from Himself the promise of pardon and bounty: Allah is All-Embracing, All-Knowing.

Shaytan threatens you with poverty and orders you to commit Fahsha' (evil deeds) whereas Allah promises you forgiveness from Himself and bounty, and Allah is All-Sufficient for His creatures' needs, All-Knower.

The devil promiseth you destitution and enjoineth on you lewdness. But Allah promiseth you forgiveness from Himself with bounty. Allah is All-Embracing, All-knowing.

Satan frightens you of poverty and prompts you to [commit] indecent acts. But Allah promises you His forgiveness and bounty, and Allah is all-bounteous, all-knowing.

satan promises you with poverty and orders you to commit what is indecent. But Allah promises you His Forgiveness and bounty from Him. Allah is the Embracer, the Knower.

Satan threatens you with poverty and orders you to immorality, while Allah promises you forgiveness from Him and bounty. And Allah is all-Encompassing and Knowing.

Satan threatens you with poverty and commands you to commit sin. God promises you forgiveness and favors. God is Munificent and All-knowing.

Shaitan threatens you with poverty and enjoins you to be niggardly, and Allah promises you forgiveness from Himself and abundance; and Allah is Ample-giving, Knowing.

A<b>l</b>shshay<u>ta</u>nu yaAAidukumu alfaqra wayamurukum bi<b>a</b>lfa<u>h</u>sh<u>a</u>i wa<b>A</b>ll<u>a</u>hu yaAAidukum maghfiratan minhu wafa<u>d</u>lan wa<b>A</b>ll<u>a</u>hu w<u>a</u>siAAun AAaleem<b>un</b>

Satan threatens you with the prospect of poverty and commands you to do foul deeds. But God promises His forgiveness and His bounty. God is bountiful and all knowing.

The Evil one threatens you with poverty and bids you to conduct unseemly. Allah promiseth you His forgiveness and bounties. And Allah careth for all and He knoweth all things.

ٱلشَّيْطَٰنُ يَعِدُكُمُ ٱلْفَقْرَ وَيَأْمُرُكُم بِٱلْفَحْشَآءِ وَٱللَّهُ يَعِدُكُم مَّغْفِرَةً مِّنْهُ وَفَضْلًا وَٱللَّهُ وَٰسِعٌ عَلِيمٌ

Satan makes you afraid of poverty by encouraging you to be stingy, and he invites you to commit sins. Allah, on the other hand, promises you forgiveness for your sins and much provision. Allah is very bountiful and He knows the condition of His servants.

Satan makes you afraid of poverty by encouraging you to be stingy, and he invites you to commit sins. Allah, on the other hand, promises you forgiveness for your sins and much provision. Allah is very bountiful and He knows the condition of His servants.

<p>(2) Verses 268-269: وَمَا يَذَّكَّرُ‌ إِلَّا أُولُو الْأَلْبَابِ الشَّيْطَانُ يَعِدُكُمُ الْفَقْرَ‌ (الٰی قولہ): "Satan frightens you of poverty ... and only the men of understanding do observe the advice."</p><p>When a person is obsessed with the idea that spending in charity will cause him poverty, when he does not pick up the courage to go ahead and spend - even after hearing the warning of Allah Almighty - and continues feeling that he should not spend out of what he has, and when, turning away from the Divine promise, his mind takes him to rely on the promise of Satan, he should better be sure that this apprehension of his is being generated by Satan. He should never say that he has never seen Satan, so how could he take orders from him? Conversely, should he come to think that not only his sins will be forgiven by spending in charities, but also his wealth will be blessed with increase - he should then be sure that this thought has come from Allah for which he should be grateful to Him. Allah's treasure never runs short. He knows fully well - the open, the hidden, the intentions, the deeds - everything about everyone.</p>

(2) Verses 268-269: وَمَا يَذَّكَّرُ‌ إِلَّا أُولُو الْأَلْبَابِ الشَّيْطَانُ يَعِدُكُمُ الْفَقْرَ‌ (الٰی قولہ): "Satan frightens you of poverty ... and only the men of understanding do observe the advice."When a person is obsessed with the idea that spending in charity will cause him poverty, when he does not pick up the courage to go ahead and spend - even after hearing the warning of Allah Almighty - and continues feeling that he should not spend out of what he has, and when, turning away from the Divine promise, his mind takes him to rely on the promise of Satan, he should better be sure that this apprehension of his is being generated by Satan. He should never say that he has never seen Satan, so how could he take orders from him? Conversely, should he come to think that not only his sins will be forgiven by spending in charities, but also his wealth will be blessed with increase - he should then be sure that this thought has come from Allah for which he should be grateful to Him. Allah's treasure never runs short. He knows fully well - the open, the hidden, the intentions, the deeds - everything about everyone.

He gives wisdom to whomsoever He please; and those who are bestowed wisdom get good in abundance. Yet none remembers this save men of wisdom.

Allah bestows wisdom on whomever He wills; and whoever receives wisdom has received abundant goodness; but none heed advice except men of understanding.

He gives the Wisdom to whomsoever He will, and whoso is given the Wisdom, has been given much good; yet none remembers but men possessed of minds.

granting wisdom unto whom He wills: and whoever is granted wisdom has indeed been granted wealth abundant. But none bears this in mind save those who are endowed with insight.

He vouchsafeth wisdom unto whomsoever He will, and whosoever is vouchsafed wisdom is of a surety vouchsafed abundant good, and none receiveth admonition Save men of understanding.

He grants Hikmah to whom He pleases, and he, to whom Hikmah is granted, is indeed granted abundant good. But none remember (will receive admonition) except men of understanding.

He gives wisdom to whomever He wills. Whoever is given wisdom has been given much good. But none pays heed except those with insight.

He bestows wisdom upon anyone He wills, and he who is given wisdom is in fact given great wealth, but only those who have common sense learn lessons from these things.

He grants Hikmah to whom He wills, and he, to whom Hikmah is granted, is indeed granted abundant good. But none remember (will receive admonition) except men of understanding.

He giveth wisdom unto whom He will, and he unto whom wisdom is given, he truly hath received abundant good. But none remember except men of understanding.

He grants wisdom to whomever He wishes, and he, who is given wisdom, is certainly given an abundant good, and none takes admonition except those who possess intellect.

He gives wisdom to whom He will, and he who is given wisdom has been given a lot of good. Yet none will remember except the owners of minds.

He gives wisdom to whom He wills, and whoever has been given wisdom has certainly been given much good. And none will remember except those of understanding.

God gives wisdom to anyone whom He wants. Whoever is given wisdom, certainly, has received much good. Only people of reason can grasp this.

He grants wisdom to whom He pleases, and whoever is granted wisdom, he indeed is given a great good and none but men of understanding mind.

Yutee al<u>h</u>ikmata man yash<u>a</u>o waman yuta al<u>h</u>ikmata faqad ootiya khayran katheeran wam<u>a</u> ya<u>thth</u>akkaru ill<u>a</u> oloo alalb<u>a</u>b<b>i</b>

He grants wisdom to whom He will; and whoever is granted wisdom has indeed been granted abundant wealth. Yet none bear this in mind except those endowed with understanding.

He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message but men of understanding.

يُؤْتِى ٱلْحِكْمَةَ مَن يَشَآءُ وَمَن يُؤْتَ ٱلْحِكْمَةَ فَقَدْ أُوتِىَ خَيْرًا كَثِيرًا وَمَا يَذَّكَّرُ إِلَّآ أُو۟لُوا۟ ٱلْأَلْبَٰبِ

Allah grants the ability to whomever of His servants He wishes to be steadfast in their statements and actions. Anyone who is given this ability has been given much good. However, only those with sound minds, that seek enlightenment through His light, and guidance from His guidance, will pay attention and benefit from the signs of Allah.

Allah grants the ability to whomever of His servants He wishes to be steadfast in their statements and actions. Anyone who is given this ability has been given much good. However, only those with sound minds, that seek enlightenment through His light, and guidance from His guidance, will pay attention and benefit from the signs of Allah.

<p>Al-Hikmah: Meaning and Explanation</p><p>(3). Verse 269 يُؤْتِي الْحِكْمَةَ مَن يَشَاءُ : "He gives wisdom to whom He wills." The word, الْحِكْمَةَ (al-hikmah: wisdom) appears repeatedly in the Holy Qur'an, and at every place, its meaning has been explained differently. In Tafsir al-Bahr al-Muhit البحر المحیط ، all positions taken by commentators have been assembled at this point. These come to nearly thirty, however, towards the end it was said that all these positions are close together and there is no contradiction among them. The only difference is that of interpretations. The word, hikmah حِكْمَةَ is the verbal noun of 'ihkam الاحکام (the first letter, hamzah ھمزہ with kasrah کسرہ ) which means 'to complete what is said or done with all its properties and requisites.'</p><p>This is why the verse وَآتَاهُ اللَّـهُ الْمُلْكَ وَالْحِكْمَةَ : 'And Allah gave him the kingdom and the hikmah حکمہ ' (2:251) which concerns Sayyidna Dawud (علیہ السلام) ، was explained in al-Bahr al-Muhit in the following manner:</p><p>The real meaning of hikmah حکمہ is to place everything whereto it be-longs and this can only be accomplished ideally through prophethood. Therefore, hikmah حکمہ has been interpreted as prophethood here.</p><p>Imam Raghib al-Isfahani has said in Mufradat al-Qur'an: مفردات القرآن "When the word, hikmah حکمہ is used for Allah Almighty, it denotes the comprehensive knowledge and solid creative excellence of all things; and when attributed to the non-Divine, it means the rightly-guided knowledge of what exists, and the action which corresponds to it.</p><p>This sense has been interpreted in different words. Somewhere it means, the Qur'an; elsewhere, the Hadith. Then at different places, it carries different meanings, such as "the authentic knowledge", "the righteous deed", "the True Word", "the wisdom", "the understanding of religion", "correctness of opinion" and "the fear of Allah". Incidentally, the last meaning appears in Hadith as well: راس الحکمہ خشیۃ اللہ that is, "the real wisdom is the fear of Allah". The word, hikmah in the verse يُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ (teaches them the Book and the wisdom - 3:164) has been explained as "Hadith and Sunnah" by the Sahabah ؓ and the Tabi` in (the Companions and the Successors). Some commentators hold the opinion that hikmah in the verse یوتَ الحکمہ (whoever is given wisdom) under discussion covers all these things.</p><p>This is the more evident view; more so, since the words of the Qur'an وَمَن يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرً‌ا كَثِيرً‌ا "And whoever is given wisdom is certainly given a lot of good" do hint in that direction as they mean that the hikmah حِكْمَةَ covers a lot of good. Allah knows best.</p>

Al-Hikmah: Meaning and Explanation(3). Verse 269 يُؤْتِي الْحِكْمَةَ مَن يَشَاءُ : "He gives wisdom to whom He wills." The word, الْحِكْمَةَ (al-hikmah: wisdom) appears repeatedly in the Holy Qur'an, and at every place, its meaning has been explained differently. In Tafsir al-Bahr al-Muhit البحر المحیط ، all positions taken by commentators have been assembled at this point. These come to nearly thirty, however, towards the end it was said that all these positions are close together and there is no contradiction among them. The only difference is that of interpretations. The word, hikmah حِكْمَةَ is the verbal noun of 'ihkam الاحکام (the first letter, hamzah ھمزہ with kasrah کسرہ ) which means 'to complete what is said or done with all its properties and requisites.'This is why the verse وَآتَاهُ اللَّـهُ الْمُلْكَ وَالْحِكْمَةَ : 'And Allah gave him the kingdom and the hikmah حکمہ ' (2:251) which concerns Sayyidna Dawud (علیہ السلام) ، was explained in al-Bahr al-Muhit in the following manner:The real meaning of hikmah حکمہ is to place everything whereto it be-longs and this can only be accomplished ideally through prophethood. Therefore, hikmah حکمہ has been interpreted as prophethood here.Imam Raghib al-Isfahani has said in Mufradat al-Qur'an: مفردات القرآن "When the word, hikmah حکمہ is used for Allah Almighty, it denotes the comprehensive knowledge and solid creative excellence of all things; and when attributed to the non-Divine, it means the rightly-guided knowledge of what exists, and the action which corresponds to it.This sense has been interpreted in different words. Somewhere it means, the Qur'an; elsewhere, the Hadith. Then at different places, it carries different meanings, such as "the authentic knowledge", "the righteous deed", "the True Word", "the wisdom", "the understanding of religion", "correctness of opinion" and "the fear of Allah". Incidentally, the last meaning appears in Hadith as well: راس الحکمہ خشیۃ اللہ that is, "the real wisdom is the fear of Allah". The word, hikmah in the verse يُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ (teaches them the Book and the wisdom - 3:164) has been explained as "Hadith and Sunnah" by the Sahabah ؓ and the Tabi` in (the Companions and the Successors). Some commentators hold the opinion that hikmah in the verse یوتَ الحکمہ (whoever is given wisdom) under discussion covers all these things.This is the more evident view; more so, since the words of the Qur'an وَمَن يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِيَ خَيْرً‌ا كَثِيرً‌ا "And whoever is given wisdom is certainly given a lot of good" do hint in that direction as they mean that the hikmah حِكْمَةَ covers a lot of good. Allah knows best.

Whatsoever you give away in alms or vow as offering, is all known to God; but the wicked will have none to help them.

And whatever you spend or pledge to do, Allah is aware of it; and the unjust do not have supporters.

And whatever expenditure you expend, and whatever vow you vow, surely God knows it. No helpers have the evildoers.

For, whatever you may spend on others, or whatever you may vow [to spend], verily, God knows it; and those who do wrong [by withholding charity] shall have none to succour them.

And whatever expense ye expend or whatever VOW ye vow, verily Allah knoweth it: and for the wrong doers there will be no helpers.

And whatever you spend for spendings (e.g., in Sadaqah - charity, etc. for Allah's Cause) or whatever vow you make, be sure Allah knows it all. And for the Zalimun (wrong-doers, etc.) there are no helpers.

Whatever charity you give, or a pledge you fulfill, God knows it. The wrongdoers have no helpers.

Surely Allah knows whatever you may have spent and whatever vow you may have made, and the wrong-doers (who spend in the way of Satan) shall have no helpers.

And whatever you spend for spendings (e.g., in Sadaqah) or whatever vow you make, be sure Allah knows it all. And for the wrongdoers there are no helpers.

Whatever alms ye spend or vow ye vow, lo! Allah knoweth it. Wrong-doers have no helpers.

Allah indeed knows whatever charity you may give, or vows that you may vow, and the wrongdoers have no helpers.

Whatever you spend and whatever vows you make are known to Allah. The harmdoers shall have none to help them.

And whatever you spend of expenditures or make of vows - indeed, Allah knows of it. And for the wrongdoers there are no helpers.

God knows all about whatever you spend for His cause or any vows that you make. The unjust people have no helper.

And whatever alms you give or (whatever) vow you vow, surely Allah knows it; and the unjust shall have no helpers.

Wam<u>a</u> anfaqtum min nafaqatin aw na<u>th</u>artum min na<u>th</u>rin fainna All<u>a</u>ha yaAAlamuhu wam<u>a</u> li<b>l</b><i><u>thth</u></i><u>a</u>limeena min an<u>sa</u>r<b>in</b>

Whatever you spend and whatever vows you make are known to God, but the wrongdoers shall have no helpers.

And whatever ye spend in charity or devotion, be sure Allah knows it all. But the wrong-doers have no helpers.

وَمَآ أَنفَقْتُم مِّن نَّفَقَةٍ أَوْ نَذَرْتُم مِّن نَّذْرٍ فَإِنَّ ٱللَّهَ يَعْلَمُهُۥ وَمَا لِلظَّٰلِمِينَ مِنْ أَنصَارٍ

Whatever you spend, no matter how little, for the pleasure of Allah, or any action that you promise to do for Allah without having been required to do it, Allah knows of it and it will not be lost. He will give you a great reward for it. Those who do wrong by not fulfilling their obligations and overstepping Allah’s limits have no one to protect them against the punishment on the Day of Resurrection.

Whatever you spend, no matter how little, for the pleasure of Allah, or any action that you promise to do for Allah without having been required to do it, Allah knows of it and it will not be lost. He will give you a great reward for it. Those who do wrong by not fulfilling their obligations and overstepping Allah’s limits have no one to protect them against the punishment on the Day of Resurrection.

<p>(4) Verse 270: وَمَا أَنفَقْتُم مِّن نَّفَقَةٍ (الی قولہ) وَمَا لِلظَّالِمِينَ مِنْ أَنصَارٍ‌: "And whatever spending you do ... and for the unjust, there are no supporters."</p><p>Here, "and whatever spending you do" covers all spendings - those in which all related conditions are observed and those too, in which all or some conditions are not observed. For instance, it may not be in the way of Allah but be in the ways of sin; or the act of giving may be mixed up with hypocrisy; or may be followed by making a show of the favour before the receiver; or it may not be حلال halal (lawful) and good.</p><p>Similarly, all votive offerings (نذور : nudhur) come under the general purview of (nadhr نذر : singular: votive offering), for instance, it includes the nadhr نذر of monetary ` ibadah in accordance with which nadhr نذر has been introduced alongwith infaq (spending) and may also include nadhr نذر of physical ` ibadah. It may be absolute, or dependent on something else; or it may or may not have been fulfilled. The purpose of saying all this is that Allah Almighty knows all these things and He shall recompense for them duly. This was made known so that people are persuaded to observe limits and conditions and be warned of their non-observance. The word (al-zalimin الظَّالِمِينَ ) in the text refers to the unjust, the transgressors, who do not observe the necessary conditions. To them was given clear warning.</p>

(4) Verse 270: وَمَا أَنفَقْتُم مِّن نَّفَقَةٍ (الی قولہ) وَمَا لِلظَّالِمِينَ مِنْ أَنصَارٍ‌: "And whatever spending you do ... and for the unjust, there are no supporters."Here, "and whatever spending you do" covers all spendings - those in which all related conditions are observed and those too, in which all or some conditions are not observed. For instance, it may not be in the way of Allah but be in the ways of sin; or the act of giving may be mixed up with hypocrisy; or may be followed by making a show of the favour before the receiver; or it may not be حلال halal (lawful) and good.Similarly, all votive offerings (نذور : nudhur) come under the general purview of (nadhr نذر : singular: votive offering), for instance, it includes the nadhr نذر of monetary ` ibadah in accordance with which nadhr نذر has been introduced alongwith infaq (spending) and may also include nadhr نذر of physical ` ibadah. It may be absolute, or dependent on something else; or it may or may not have been fulfilled. The purpose of saying all this is that Allah Almighty knows all these things and He shall recompense for them duly. This was made known so that people are persuaded to observe limits and conditions and be warned of their non-observance. The word (al-zalimin الظَّالِمِينَ ) in the text refers to the unjust, the transgressors, who do not observe the necessary conditions. To them was given clear warning.

<p>Allah states that He has perfect knowledge of the good deeds performed by all of His creation, such as charity and various vows, and He rewards tremendously for these deeds, provided they are performed seeking His Face and His promise. Allah also warns those who do not work in his obedience, but instead disobey His command, reject His revelation and worship others besides Him: </p><div class="text_uthmani arabic">وَمَا لِلظَّـلِمِينَ مِنْ أَنصَارٍ</div><p>(And for the wrongdoers there are no helpers.) meaning, who will save them from Allah's anger and torment on the Day of Resurrection. </p><h2 class="title">The Virtue of Disclosing or Concealing Charity</h2><p>Allah said, </p><div class="text_uthmani arabic">إِن تُبْدُواْ الصَّدَقَـتِ فَنِعِمَّا هِىَ</div><p>(If you disclose your Sadaqat, it is well) meaning, "It is well if you make known the charity that you give away." </p><p>Allah's statement, </p><div class="text_uthmani arabic">وَإِن تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَآءَ فَهُوَ خَيْرٌ لَّكُمْ</div><p>(But if you conceal them and give them to the poor, that is better for you.) this indicates that concealing charity is better than disclosing it, because it protects one from showing off and boasting. However, if there is an apparent wisdom behind disclosing the charity, such as the people imitating this righteous act, then disclosing it becomes better than concealing it. The Messenger of Allah said, </p><div class="text_uthmani arabic">«الْجَاهِرُ بِالْقُرْآنِ كَالْجَاهِرِ بِالصَّدَقَةِ، وَالْمُسِرُّ بِالْقُرآنِ كَالْمُسِرِّ بِالصَّدَقَة»</div><p>(He who utters aloud Qur'anic recitation is just like he who discloses charity acts. He who conceals Qur'anic recitation is just like he who conceals charity acts.) </p><p>The Ayah indicates that it is better that acts of charity be concealed, as reiterated by the Hadith that the Two Sahihs recorded from Abu Hurayrah that the Messenger of Allah said, </p><div class="text_uthmani arabic">«سَبْعَةٌ يُظِلُّهُمُ اللهُ فِي ظِلِّهِ يَوْمَ لَا ظِلَّ إلَّا ظِلُّهُ: إِمَامٌ عَادِلٌ، وَشَابٌّ نَشَأَ فِي عِبَادَةِ اللهِ، وَرَجُلَانِ تَحَابَّا فِي اللهِ،اجْتَمَعَا عَلَيْهِ وَتَفَرَّقَا عَلَيْهِ، وَرَجُلٌ قَلْبُهُ مُعَلَّقٌ بِالْمَسْجِدِ، إِذَا خَرَجَ مِنْهُ حَتَّى يَرْجِعَ إِلَيْهِ، وَرَجُلٌ ذَكَرَ اللهَ خَالِيًا فَفَاضَتْ عَيْنَاهُ، وَرَجُلٌ دَعَتْهُ امْرَأَةٌ ذَاتُ مَنْصِبٍ وَجَمَالٍ، فَقَالَ: إِنِّي أَخَافُ اللهَ رَبَّ الْعَالَمِينَ، وَرَجُلٌ تَصَدَّقَ بِصَدَقَةٍ فَأَخْفَاهَا، حَتَّى لَا تَعْلَمَ شِمَالُهُ مَا تُنْفِقُ يَمِينُه»</div><p>(Allah will give shade to seven on the Day when there will be no shade but His. (They are:) a just ruler, a youth who has been brought up in the worship of Allah, two persons who love each other only for Allah's sake who meet and part in Allah's cause only, a man whose heart is attached to the Masjids from the time he departs the Masjid until he returns to it, a person who remembers Allah in seclusion and his eyes are then flooded with tears, a man who refuses the call of a charming woman of noble birth for illicit intercourse with her and says, `I fear Allah, Lord of the worlds', and a man who gives charitable gifts so secretly that his left hand does not know what his right hand has given.) </p><p>Allah's statement, </p><div class="text_uthmani arabic">وَيُكَفِّرُ عَنكُم مِّن سَيِّئَاتِكُمْ</div><p>((Allah) will expiate you some of your sins) means, in return for giving away charity, especially if it was concealed. Therefore, you will gain goodness by your rank being raised, and your sins being forgiven. </p><p>Allah's statement, </p><div class="text_uthmani arabic">وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ</div><p>(And Allah is Well-Acquainted with what you do) means, "No good deed that you perform escapes His knowledge, and He shall reward for it." </p>

Allah states that He has perfect knowledge of the good deeds performed by all of His creation, such as charity and various vows, and He rewards tremendously for these deeds, provided they are performed seeking His Face and His promise. Allah also warns those who do not work in his obedience, but instead disobey His command, reject His revelation and worship others besides Him: وَمَا لِلظَّـلِمِينَ مِنْ أَنصَارٍ(And for the wrongdoers there are no helpers.) meaning, who will save them from Allah's anger and torment on the Day of Resurrection. The Virtue of Disclosing or Concealing CharityAllah said, إِن تُبْدُواْ الصَّدَقَـتِ فَنِعِمَّا هِىَ(If you disclose your Sadaqat, it is well) meaning, "It is well if you make known the charity that you give away." Allah's statement, وَإِن تُخْفُوهَا وَتُؤْتُوهَا الْفُقَرَآءَ فَهُوَ خَيْرٌ لَّكُمْ(But if you conceal them and give them to the poor, that is better for you.) this indicates that concealing charity is better than disclosing it, because it protects one from showing off and boasting. However, if there is an apparent wisdom behind disclosing the charity, such as the people imitating this righteous act, then disclosing it becomes better than concealing it. The Messenger of Allah said, «الْجَاهِرُ بِالْقُرْآنِ كَالْجَاهِرِ بِالصَّدَقَةِ، وَالْمُسِرُّ بِالْقُرآنِ كَالْمُسِرِّ بِالصَّدَقَة»(He who utters aloud Qur'anic recitation is just like he who discloses charity acts. He who conceals Qur'anic recitation is just like he who conceals charity acts.) The Ayah indicates that it is better that acts of charity be concealed, as reiterated by the Hadith that the Two Sahihs recorded from Abu Hurayrah that the Messenger of Allah said, «سَبْعَةٌ يُظِلُّهُمُ اللهُ فِي ظِلِّهِ يَوْمَ لَا ظِلَّ إلَّا ظِلُّهُ: إِمَامٌ عَادِلٌ، وَشَابٌّ نَشَأَ فِي عِبَادَةِ اللهِ، وَرَجُلَانِ تَحَابَّا فِي اللهِ،اجْتَمَعَا عَلَيْهِ وَتَفَرَّقَا عَلَيْهِ، وَرَجُلٌ قَلْبُهُ مُعَلَّقٌ بِالْمَسْجِدِ، إِذَا خَرَجَ مِنْهُ حَتَّى يَرْجِعَ إِلَيْهِ، وَرَجُلٌ ذَكَرَ اللهَ خَالِيًا فَفَاضَتْ عَيْنَاهُ، وَرَجُلٌ دَعَتْهُ امْرَأَةٌ ذَاتُ مَنْصِبٍ وَجَمَالٍ، فَقَالَ: إِنِّي أَخَافُ اللهَ رَبَّ الْعَالَمِينَ، وَرَجُلٌ تَصَدَّقَ بِصَدَقَةٍ فَأَخْفَاهَا، حَتَّى لَا تَعْلَمَ شِمَالُهُ مَا تُنْفِقُ يَمِينُه»(Allah will give shade to seven on the Day when there will be no shade but His. (They are:) a just ruler, a youth who has been brought up in the worship of Allah, two persons who love each other only for Allah's sake who meet and part in Allah's cause only, a man whose heart is attached to the Masjids from the time he departs the Masjid until he returns to it, a person who remembers Allah in seclusion and his eyes are then flooded with tears, a man who refuses the call of a charming woman of noble birth for illicit intercourse with her and says, `I fear Allah, Lord of the worlds', and a man who gives charitable gifts so secretly that his left hand does not know what his right hand has given.) Allah's statement, وَيُكَفِّرُ عَنكُم مِّن سَيِّئَاتِكُمْ((Allah) will expiate you some of your sins) means, in return for giving away charity, especially if it was concealed. Therefore, you will gain goodness by your rank being raised, and your sins being forgiven. Allah's statement, وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ(And Allah is Well-Acquainted with what you do) means, "No good deed that you perform escapes His knowledge, and He shall reward for it."

If you give alms openly, it is well; but if you do it secretly and give to the poor, that is better. This will absolve you of some of your sins; and God is cognisant of all you do.

If you give charity openly, what an excellent deed it is! And if you secretly give it to the poor, it is the best for you; and it will redeem some of your sins; and Allah is Aware of your deeds.

If you publish your freewill offerings, it is excellent; but if you conceal them, and give them to the poor, that is better for you, and will acquit you of your evil deeds; God is aware of the things you do.

If you do deeds of charity openly, it is well; but if you bestow it upon the needy in secret, it will be even better for you, and it will atone for some of your bad deeds. And God is aware of all that you do.

If ye disclose the alms, even so it is well, and if ye hide them and give them unto the poor, it will be better for you and He will expiate some of your misdeeds Allah is of that which ye work Aware.

If you disclose your Sadaqat (alms-giving), it is well, but if you conceal it, and give it to the poor, that is better for you. (Allah) will forgive you some of your sins. And Allah is Well-Acquainted with what you do.

If you give charity openly, that is good. But if you keep it secret, and give it to the needy in private, that is better for you. It will atone for some of your misdeeds. God is cognizant of what you do.

If you practise charity publicly, it is good; but if you give charity secretly to the needy, it is much better for you, for this will expiate many of your sins. Anyhow, Allah is well aware of whatever you do.

If you disclose your Sadaqat (almsgiving), it is well; but if you conceal them and give them to the poor, that is better for you. (Allah) will expiate you some of your sins. And Allah is Well-Acquainted with what you do.

If ye publish your almsgiving, it is well, but if ye hide it and give it to the poor, it will be better for you, and will atone for some of your ill-deeds. Allah is Informed of what ye do.

If you disclose your charities, that is well, but if you hide them and give them to the poor, that is better for you, and it will atone for some of your misdeeds, and Allah is well aware of what you do.

If you reveal your charity it is good, but to give charity to the poor in private is better and will acquit you from some of your evil deeds. Allah is Knowledgeable of what you do.

If you disclose your charitable expenditures, they are good; but if you conceal them and give them to the poor, it is better for you, and He will remove from you some of your misdeeds [thereby]. And Allah, with what you do, is [fully] Acquainted.

It is not bad to give alms in public. However if you give them privately to the poor, it would be better for you and an expiation for some of your sins. God is Well-Aware of what you do.

If you give alms openly, it is well, and if you hide it and give it to the poor, it is better for you; and this will do away with some of your evil deeds; and Allah is aware of what you do.

In tubdoo a<b>l</b><u>ss</u>adaq<u>a</u>ti faniAAimm<u>a</u> hiya wain tukhfooh<u>a</u> watutooh<u>a</u> alfuqar<u>a</u>a fahuwa khayrun lakum wayukaffiru AAankum min sayyi<u>a</u>tikum wa<b>A</b>ll<u>a</u>hu bim<u>a</u> taAAmaloona khabeer<b>un</b>

If you give charity openly, it is good, but if you keep it secret and give to the needy in private, that is better for you, and it will atone for some of your bad deeds. God is aware of all that you do.

If ye disclose (acts of) charity, even so it is well, but if ye conceal them, and make them reach those (really) in need, that is best for you: It will remove from you some of your (stains of) evil. And Allah is well acquainted with what ye do.

إِن تُبْدُوا۟ ٱلصَّدَقَٰتِ فَنِعِمَّا هِىَ وَإِن تُخْفُوهَا وَتُؤْتُوهَا ٱلْفُقَرَآءَ فَهُوَ خَيْرٌ لَّكُمْ وَيُكَفِّرُ عَنكُم مِّن سَيِّـَٔاتِكُمْ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

If you openly declare what you spend in charity, it is a good act. But if you keep it secret and give it to the poor in private, this is better as it indicates sincerity. Charity that is given sincerely becomes the means of sins being covered up and forgiven. Allah knows what you do and nothing from your circumstances is hidden from Him.

If you openly declare what you spend in charity, it is a good act. But if you keep it secret and give it to the poor in private, this is better as it indicates sincerity. Charity that is given sincerely becomes the means of sins being covered up and forgiven. Allah knows what you do and nothing from your circumstances is hidden from Him.

<p>(5) Verse 271: إِن تُبْدُوا الصَّدَقَاتِ فَنِعِمَّا هِيَ (الی قولہ) وَاللَّـهُ بِمَا تَعْمَلُونَ خَبِير : "If you give the alms openly, it is good enough, ... and Allah is All-Aware of what you do"</p><p>Obviously, this verse covers all types of charity, whether obligatory or supererogatory, and it is more preferable to perform all of them as secretly as possible. To observe secrecy in a charitable act has religious merits, because it is far from the possibility of riya' ریاء (show off), and more graceful for the receiver who can feel shy about receiving charity in public. It is also beneficial from an earthly point of view, because it does not disclose the amount of wealth one owns.</p><p>It should, however, be kept in mind that the preferability of observing secrecy is a matter of principle. There may be situations where it becomes more preferable to perform an act of charity openly for some external reasons, such as removing some accusation (of not paying زکاۃ Zakah, for instance) or to persuade others to follow the example. Such exceptional cases do not negate the basic principle in any way.</p><p>Immediately after the instruction of concealing the 'Sadaqat صداقات ', the holy verse says, وَيُكَفِّرُ‌ عَنكُم مِّن سَيِّئَاتِكُمْ (This will write off part of your sins). It does not mean that the expiation of evil-deeds is confined to the charity made in secret only. In fact, a charity made in public also carries the same benefit. But the reference to expiation here is in the context that even if someone feels a secret charity as useless in this world, he should not feel depressed, because Allah will forgive his sins, and that is a great gain for him.</p>

(5) Verse 271: إِن تُبْدُوا الصَّدَقَاتِ فَنِعِمَّا هِيَ (الی قولہ) وَاللَّـهُ بِمَا تَعْمَلُونَ خَبِير : "If you give the alms openly, it is good enough, ... and Allah is All-Aware of what you do"Obviously, this verse covers all types of charity, whether obligatory or supererogatory, and it is more preferable to perform all of them as secretly as possible. To observe secrecy in a charitable act has religious merits, because it is far from the possibility of riya' ریاء (show off), and more graceful for the receiver who can feel shy about receiving charity in public. It is also beneficial from an earthly point of view, because it does not disclose the amount of wealth one owns.It should, however, be kept in mind that the preferability of observing secrecy is a matter of principle. There may be situations where it becomes more preferable to perform an act of charity openly for some external reasons, such as removing some accusation (of not paying زکاۃ Zakah, for instance) or to persuade others to follow the example. Such exceptional cases do not negate the basic principle in any way.Immediately after the instruction of concealing the 'Sadaqat صداقات ', the holy verse says, وَيُكَفِّرُ‌ عَنكُم مِّن سَيِّئَاتِكُمْ (This will write off part of your sins). It does not mean that the expiation of evil-deeds is confined to the charity made in secret only. In fact, a charity made in public also carries the same benefit. But the reference to expiation here is in the context that even if someone feels a secret charity as useless in this world, he should not feel depressed, because Allah will forgive his sins, and that is a great gain for him.

It is not for you to guide them: God guides whom He will. Whatever you spend you will do so for yourself, for you will do so to seek the way that leads to God; and what you spend in charity you will get back in full, and no wrong will be done to you.

It is not your duty (O dear Prophet Mohammed – peace and blessings be upon him) to make them accept guidance – but Allah guides whomever He wills; and whatever good thing you spend is beneficial for yourselves; and it is not right for you to spend except to seek Allah’s pleasure; and whatever you spend will be repaid to you in full, and you will not be wronged. –

Thou art not responsible for guiding them; but God guides whomsoever He will. And whatever good you expend is for yourselves, for then you are expending, being desirous only of God's Face; and whatever good you expend shall be repaid to you in full, and you will not be wronged,

It is not for thee [O Prophet] to make people follow the right path, since it is God [alone] who guides whom He wills. And whatever good you may spend on others is for your own good, provided that you spend only out of a longing for God's countenance: for, whatever good you may spend will be repaid unto you in full, and you shall not be wronged.

Not on thee is their guidance, but Allah guideth whomsoever He listeth. And whatsoever ye expend of good it is for your own souls, and ye expend not save to seek Allah's countenance and whatsoever ye expend of good shall be repaid to you, and ye shall not be wronged.

Not upon you (Muhammad SAW) is their guidance, but Allah guides whom He wills. And whatever you spend in good, it is for yourselves, when you spend not except seeking Allah's Countenance. And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.

Their guidance is not your responsibility, but God guides whom He wills. Any charity you give is for your own good. Any charity you give shall be for the sake of God. Any charity you give will be repaid to you in full, and you will not be wronged.

O Prophet, you are not responsible for their guidance; Allah Himself shows guidance to anyone He pleases. And whatever wealth you spend in charity, it is for your own good. As you spend of your wealth to win Allah's pleasure, you will be given full reward for whatever you spend and you will not be deprived in the least of your rightful due.

Not upon you (Muhammad) is their guidance, but Allah guides whom He wills. And whatever you spend in good, it is for yourselves, when you spend not except seeking Allah's Face. And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.

The guiding of them is not thy duty (O Muhammad), but Allah guideth whom He will. And whatsoever good thing ye spend, it is for yourselves, when ye spend not save in search of Allah's Countenance; and whatsoever good thing ye spend, it will be repaid to you in full, and ye will not be wronged.

It is not up to you to guide them; rather, it is Allah who guides whomever He wishes. Whatever wealth you spend, it is for your own benefit, as you do not spend but to seek Allah’s pleasure, and whatever wealth you spend will be repaid to you in full and you will not be wronged.

It is not for you (Prophet Muhammad to cause) their guidance. Allah guides whom He will. Whatever good you spend is for yourselves, provided that you give it desiring the Face of Allah. And whatever good you spend shall be repaid to you in full, you shall not be harmed.

Not upon you, [O Muhammad], is [responsibility for] their guidance, but Allah guides whom He wills. And whatever good you [believers] spend is for yourselves, and you do not spend except seeking the countenance of Allah. And whatever you spend of good - it will be fully repaid to you, and you will not be wronged.

(Muhammad), you do not have to guide them. God guides whomever He wants. Whatever you spend for the cause of God is for your own good, provided you do not spend anything but to please God. For anything good that you may give for the cause of God, you will receive sufficient reward and no injustice will be done to you.

To make them walk in the right way is not incumbent on you, but Allah guides aright whom He pleases; and whatever good thing you spend, it is to your own good; and you do not spend but to seek Allah's pleasure; and whatever good things you spend shall be paid back to you in full, and you shall not be wronged.

Laysa AAalayka hud<u>a</u>hum wal<u>a</u>kinna All<u>a</u>ha yahdee man yash<u>a</u>o wam<u>a</u> tunfiqoo min khayrin falianfusikum wam<u>a</u> tunfiqoona ill<u>a</u> ibtigh<u>a</u>a wajhi All<u>a</u>hi wam<u>a</u> tunfiqoo min khayrin yuwaffa ilaykum waantum l<u>a</u> tu<i><u>th</u></i>lamoon<b>a</b>

It is not your responsibility to make them follow the right path; God guides whomever He pleases. Whatever wealth you spend is to your own benefit, provided that you spend only to seek the favour of God. Whatever wealth you spend [for God's cause] shall be repaid to you in full and you shall not be wronged.

It is not required of thee (O Messenger), to set them on the right path, but Allah sets on the right path whom He pleaseth. Whatever of good ye give benefits your own souls, and ye shall only do so seeking the "Face" of Allah. Whatever good ye give, shall be rendered back to you, and ye shall not Be dealt with unjustly.

لَّيْسَ عَلَيْكَ هُدَىٰهُمْ وَلَٰكِنَّ ٱللَّهَ يَهْدِى مَن يَشَآءُ وَمَا تُنفِقُوا۟ مِنْ خَيْرٍ فَلِأَنفُسِكُمْ وَمَا تُنفِقُونَ إِلَّا ٱبْتِغَآءَ وَجْهِ ٱللَّهِ وَمَا تُنفِقُوا۟ مِنْ خَيْرٍ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لَا تُظْلَمُونَ

O Prophet, you are not responsible for making them believe in the truth and submitting to it: your duty is to guide them to the truth and explain it to them. It is only Allah Who can bring them to the truth; and He guides whomever He wishes. The benefit of any good you spend comes back to you; Allah is in no need of it. So, let your spending be only for Allah’s sake: true believers spend only for Allah’s pleasure. You will receive the full reward for any good you spend, no matter how little, because Allah does not wrong anyone.

O Prophet, you are not responsible for making them believe in the truth and submitting to it: your duty is to guide them to the truth and explain it to them. It is only Allah Who can bring them to the truth; and He guides whomever He wishes. The benefit of any good you spend comes back to you; Allah is in no need of it. So, let your spending be only for Allah’s sake: true believers spend only for Allah’s pleasure. You will receive the full reward for any good you spend, no matter how little, because Allah does not wrong anyone.

<p>(6) Verse 272: لَّيْسَ عَلَيْكَ هُدَاهُمْ (الی قولہ) وَأَنتُمْ لَا تُظْلَمُونَ : "It is not for you to put them on the right path ... and you shall not be wronged."</p><p>It has been clarified in this verse that a صدقہ sadaqah given to a non-Muslim also carries a reward in the life to come. As the basic purpose of a Muslim in making a sadaqah صدقہ is to get that reward, he should not confine himself to giving it to the Muslims only and to avoid giving it to the poor non-Muslims in the hope that this attitude will persuade them towards Islam, because a Muslim is not charged with bringing non-Muslims to the right path. He should seek his own benefit (the reward in the Hereafter) which can also be achieved through giving sadaqah صدقہ to a non-Muslim.</p><p>Let us be clear at this point that sadaqah صدقہ referred to here is nafl نفل supererogatory or voluntary charity) which can be given to a dhimmi (a non-Muslim citizen of a Muslim state) as well. The obligatory زکاۃ Zakah is not meant here since it is not permissible to give that to anyone except a Muslim (Mazhari). It is not permissible to give any kind of sadaqah صدقہ to a harbi (a non-Muslim citizen of a non-Muslim state) and, however, it is permissible to give the dhimmis ذمیوں all other types of sadaqat, obligatory or supererogatory. زکاۃ Zakah is not included in the verse.</p>

(6) Verse 272: لَّيْسَ عَلَيْكَ هُدَاهُمْ (الی قولہ) وَأَنتُمْ لَا تُظْلَمُونَ : "It is not for you to put them on the right path ... and you shall not be wronged."It has been clarified in this verse that a صدقہ sadaqah given to a non-Muslim also carries a reward in the life to come. As the basic purpose of a Muslim in making a sadaqah صدقہ is to get that reward, he should not confine himself to giving it to the Muslims only and to avoid giving it to the poor non-Muslims in the hope that this attitude will persuade them towards Islam, because a Muslim is not charged with bringing non-Muslims to the right path. He should seek his own benefit (the reward in the Hereafter) which can also be achieved through giving sadaqah صدقہ to a non-Muslim.Let us be clear at this point that sadaqah صدقہ referred to here is nafl نفل supererogatory or voluntary charity) which can be given to a dhimmi (a non-Muslim citizen of a Muslim state) as well. The obligatory زکاۃ Zakah is not meant here since it is not permissible to give that to anyone except a Muslim (Mazhari). It is not permissible to give any kind of sadaqah صدقہ to a harbi (a non-Muslim citizen of a non-Muslim state) and, however, it is permissible to give the dhimmis ذمیوں all other types of sadaqat, obligatory or supererogatory. زکاۃ Zakah is not included in the verse.

<h2 class="title">Giving Charity to Polytheists</h2><p>Abu `Abdur-Rahman An-Nasa'i recorded that Ibn `Abbas said that they, "Disliked giving charity to their polytheist relatives, but were later on allowed to give it to them when they inquired about this matter, and this Ayah was revealed, </p><div class="text_uthmani arabic">لَّيْسَ عَلَيْكَ هُدَاهُمْ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ وَمَا تُنفِقُواْ مِنْ خَيْرٍ فَلاًّنفُسِكُمْ وَمَا تُنفِقُونَ إِلاَّ ابْتِغَآءَ وَجْهِ اللَّهِ وَمَا تُنفِقُواْ مِنْ خَيْرٍ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لاَ تُظْلَمُونَ </div><p>(Not upon you (Muhammad ) is their guidance, but Allah guides whom He wills. And whatever you spend in good, it is for yourselves, when you spend not except seeking Allah's Face. And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.) </p><p>Allah's statement, </p><div class="text_uthmani arabic">وَمَا تُنفِقُواْ مِنْ خَيْرٍ فَلاًّنفُسِكُمْ</div><p>(And whatever you spend in good, it is for yourselves) is similar to His other statement, </p><div class="text_uthmani arabic">مَّنْ عَمِلَ صَـلِحاً فَلِنَفْسِهِ</div><p>(Whosoever does righteous good deed, it is for (the benefit of) his ownself.) </p><p>There are many other similar Ayat in the Qur'an. </p><p>Allah said next, </p><div class="text_uthmani arabic">وَمَا تُنفِقُونَ إِلاَّ ابْتِغَآءَ وَجْهِ اللَّهِ</div><p>(When you spend not except seeking Allah's Face. ) </p><p>Al-Hasan Al-Basri commented, "Whenever the believer spends, including what he spends on himself, he seeks Allah's Face with it." `Ata' Al-Khurasani said that the Ayah means, "You give away charity for the sake of Allah. Therefore, you will not be asked about the deeds or wickedness of those who receive it." This is a sound meaning indicating that when one spends in charity for Allah's sake, then his reward will be with Allah. He will not be asked if the charity unintentionally reached righteous, evil, deserving or undeserving persons, for he will be rewarded for his good intention. The proof to this statement is the Ayah, </p><div class="text_uthmani arabic">وَمَا تُنفِقُواْ مِنْ خَيْرٍ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لاَ تُظْلَمُونَ</div><p>(And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.) </p><p>The Two Sahihs recorded a Hadith by Abu Hurayrah that the Messenger of Allah said, </p><div class="text_uthmani arabic">«قَالَ رَجُلٌ: لَأَتَصَدَّقَنَّ اللَّيْلَةَ بِصَدَقَةٍ، فَخَرجَ بِصَدَقَتِهِ فَوَضَعَهَا فِي يَدِ زَانِيَةٍ، فَأَصْبَحَ النَّاسُ يَتَحَدَّثُونَ: تُصُدِّقَ عَلَى زَانِيَةٍ، فَقَالَ: اللَّهُمَ لَكَ الْحَمْدُ عَلَى زَانِيَةٍ، لَأَتَصَدَّقَنَّ اللَّيْلَةَ بِصَدَقَةٍ، فَخَرَجَ بِصَدَقَتِهِ فَوَضَعَهَا فِي يَدِ غَنِيَ، فَأَصْبَحُوا يَتَحَدَّثُونَ: تُصُدِّقَ اللَّيْلَةَ عَلَى غَنِيَ، قَالَ: اللَّهُمَّ لَكَ الْحَمْدُ عَلَى غَنِيَ، لَأَتَصَدَّقَنَّ اللَّيْلَةَ بِصَدَقَةٍ، فَخَرَجَ بِصَدَقَتِهِ فَوَضَعَهَا فِي يَدِ سَارِقٍ، فَأَصْبَحُوا يَتَحَدَّثُونَ: تُصُدِّقَ اللَّيْلَةَ عَلَى سَارِقٍ، فَقَالَ:اللَّهُمَّ لَكَ الْحَمْدُ عَلَى زَانِيَةٍ، وَعَلَى غَنِيَ، وَعَلَى سَارِقٍ. فَأُتِيَ فَقِيلَ لَهُ: أَمَّا صَدَقَتُكَ فَقَدْ قُبِلَتْ، وَأَمَّا الزَّانِيَةُ فَلَعَلَّهَا أَنْ تَسْتَعِفَّ بِهَا عَنْ زِنَاهَا، وَلَعَلَّ الْغَنِيَّ يَعْتَبِرُ فَيُنْفِقُ مِمَّا أَعْطَاهُ اللهُ، وَلَعَلَّ السَّارِقَ أَنْ يَسْتَعِفَّ بِهَا عَنْ سَرِقَتِه»</div><p>(A man said, "Tonight, I shall give charity." He went out with his charity and (unknowingly) gave it to an adulteress. The next morning the people said that alms were given to an adulteress. The man said, "O Allah! All the praises are for You. (I gave my alms) to an adulteress. Tonight, I shall give alms again." He went out with his charity and (unknowingly) gave it to a rich person. The next morning (the people) said, "Last night, a wealthy person was given alms." He said, "O Allah! All the praises are for You. (I gave alms) to a wealthy man. Tonight, I shall again give charity." So he went out with his charity and (unknowingly) gave it to a thief. The next morning (the people) said, "Last night, a thief was given alms." He said, "O Allah! All the praises are for You. (I have given alms) to an adulteress, a wealthy man and a thief." Then, someone came to him and said, "The alms that you gave away were accepted. As for the adulteress, the alms might make her abstain from adultery. As for the wealthy man, it might make him take a lesson and spend his wealth that Allah has given him. As for the thief, it might make him abstain from stealing.") </p><h2 class="title">Who Deserves Charity</h2><p>Allah said, </p><div class="text_uthmani arabic">لِلْفُقَرَآءِ الَّذِينَ أُحصِرُواْ فِى سَبِيلِ اللَّهِ</div><p>((Charity is) for the poor, who in Allah's cause are restricted (from travel)) meaning, the migrants who migrated to Allah and His Messenger, resided in Al-Madinah and did not have resources that sufficiently provided them with their needs, </p><div class="text_uthmani arabic">لاَ يَسْتَطِيعُونَ ضَرْبًا فِى الاٌّرْضِ</div><p>(And cannot Darban (move about) in the land) meaning, "They cannot travel in the land to seek means of livelihood." Allah said in other instances using a variation of the word Darban </p><div class="text_uthmani arabic">وَإِذَا ضَرَبْتُمْ فِى الاٌّرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُواْ مِنَ الصَّلوةِ</div><p>(And when you (Muslims) travel in the land, there is no sin on you if you shorten the Salah (the prayer)) 4:101, and, </p><div class="text_uthmani arabic">أَن سَيَكُونُ مِنكُمْ مَّرْضَى وَءَاخَرُونَ يَضْرِبُونَ فِى الاٌّرْضِ يَبْتَغُونَ مِن فَضْلِ اللَّهِ وَءَاخَرُونَ يُقَـتِلُونَ فِى سَبِيلِ اللَّهِ فَاقْرَءُواْ</div><p>(He knows that there will be some among you sick, others traveling through the land, seeking of Allah's bounty, yet others fighting in Allah's cause) 73:20. </p><p>Allah then said, </p><div class="text_uthmani arabic">يَحْسَبُهُمُ الْجَاهِلُ أَغْنِيَآءَ مِنَ التَّعَفُّفِ</div><p>(The one who knows them not, thinks that they are rich because of their modesty) meaning, those who do not know their situation think that they are well-off, because they are modest in their clothes and speech. There is a Hadith with this meaning that the Two Sahihs recorded from Abu Hurayrah that the Messenger of Allah said, </p><div class="text_uthmani arabic">«لَيْسَ الْمِسْكِينُ بِهذَا الطَّوَّافِ الَّذِي تَرُدُّهُ التَّمْرَةُ وَالتَّمْرَتَانِ، وَاللُّقْمَةُ وَاللُّقْمَتَانِ، وَالْأُكْلَةُ وَالْأُكْلَتَانِ، وَلكِنِ الْمِسْكِينُ الَّذِي لَا يَجِدُ غِنىً يُغْنِيهِ، وَلَا يُفْطَنُ لَهُ فَيُتَصَدَّقَ عَلَيْهِ، وَلَا يَسْأَلُ النَّاسَ شَيْئًا»</div><p>(The Miskin (needy) is not he who wanders about and whose need is sufficed by a date or two, a bite or two or a meal or two. Rather, the Miskin is he who neither has enough resources to sustain him, all the while people are unaware of his need so they do not give to him, nor does he ask people for anything.) </p><p>Imam Ahmad also recorded this Hadith from Ibn Mas`ud. </p><p>Allah's statement, </p><div class="text_uthmani arabic">تَعْرِفُهُم بِسِيمَـهُمْ</div><p>(You may know them by their mark) means, "Those who have good minds discover their situation," just as Allah said in other instances, </p><div class="text_uthmani arabic">سِيمَـهُمْ فِى وُجُوهِهِمْ</div><p>(The mark of them (i.e. of their faith) is on their faces) 48:29, and, </p><div class="text_uthmani arabic">وَلَتَعْرِفَنَّهُمْ فِى لَحْنِ الْقَوْلِ</div><p>(But surely, you will know them by the tone of their speech!) 47:30. Allah's statement, </p><div class="text_uthmani arabic">لاَ يَسْـَلُونَ النَّاسَ إِلْحَافًا</div><p>(they do not beg of people at all) means, they do not beg and, thus, do not require people to provide them with more than what they actually need. Indeed, those who ask people for help, while having what suffices for their needs, have begged. </p><p>Imam Ahmad recorded that Abu Sa`id said, "My mother sent me to the Messenger of Allah to ask him for help, but when I came by him I sat down. The Prophet faced me and said to me, </p><div class="text_uthmani arabic">«مَنِ اسْتَغْنَى أَغْنَاهُ اللهُ، وَمَنِ اسْتَعَفَّ أَعَفَّهُ اللهُ، وَمَنِ اسْتَكَفَّ كَفَاهُ اللهُ، وَمَنْ سَأَلَ وَلَهُ قِيمَةُ أُوقِيَّةٍ فَقَدْ أَلْحَف»</div><p>(Whoever felt satisfied, then Allah will enrich him. Whoever is modest, Allah will make him decent. Whoever is content, then Allah will suffice for him. Whoever asks people, while having a small amout, he will have begged the people.) </p><p>Abu Sa`id said, "I said to myself, `I have a camel, Al-Yaqutah, and indeed, it is worth more than a small amount.' And I went back without asking the Prophet for anything." This is the same wording for this Hadith collected by Abu Dawud and An-Nasa'i. </p><p>Allah's statement, </p><div class="text_uthmani arabic">وَمَا تُنفِقُواْ مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ</div><p>(And whatever you spend in good, surely Allah knows it well) indicates that no charity escapes Him, and He will reward it fully and perfectly on the Day of Resurrection, when it is most desperately needed. </p><h2 class="title">Praise for those who Spend in Charity</h2><p>Allah said, </p><div class="text_uthmani arabic">الَّذِينَ يُنفِقُونَ أَمْوَلَهُمْ بِالَّيْلِ وَالنَّهَارِ سِرًّا وَعَلاَنِيَةً فَلَهُمْ أَجْرُهُم عِندَ رَبِّهِمْ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ </div><p>(Those who spend their wealth (in Allah's cause) by night and day, in secret and in public, they shall have their reward with their Lord. On them shall be no fear, nor shall they grieve.) </p><p>This Ayah praises those who spend in charity for Allah's sake, seeking His pleasure, day and night, publicly and in secret, including what one spends on his family. The Two Sahihs recorded that the Messenger of Allah said to Sa`d bin Abi Waqqas: </p><div class="text_uthmani arabic">«وَإِنَّكَ لَنْ تُنْفِقَ نَفَقَةً تَبْتَغِي بِهَا وَجْهَ اللهِ إِلَّا ازْدَدْتَ بِهَا دَرَجَةً وَرِفْعَةً، حَتَّى مَا تَجْعَلُ فِي فِي امْرَأَتِك»</div><p>(You will not spend charity with which you seek Allah's Face, but you will ascend a higher degree and status because of it, including what you put in your wife's mouth.) </p><p>Imam Ahmad recorded that Abu Mas`ud said that the Prophet said, </p><div class="text_uthmani arabic">«إِنَّ الْمُسْلِمَ إِذَا أَنْفَقَ عَلَى أَهْلِهِ نَفَقَةً يَحْتَسِبُهَا، كَانَتْ لَهُ صَدَقَة»</div><p>(When the Muslim spends on his family while awaiting the reward for it from Allah, it will be written as charity for him.) </p><p>Al-Bukhari and Muslim also recorded this Hadith. </p><p>Allah said, </p><div class="text_uthmani arabic">فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ</div><p>(shall have their reward with their Lord), on the Day of Resurrection, as reward for what they spent in acts of obedience. We previously explained the Ayah, </p><div class="text_uthmani arabic">فَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ</div><p>(there shall be no fear on them nor shall they grieve.) </p>

Giving Charity to PolytheistsAbu `Abdur-Rahman An-Nasa'i recorded that Ibn `Abbas said that they, "Disliked giving charity to their polytheist relatives, but were later on allowed to give it to them when they inquired about this matter, and this Ayah was revealed, لَّيْسَ عَلَيْكَ هُدَاهُمْ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ وَمَا تُنفِقُواْ مِنْ خَيْرٍ فَلاًّنفُسِكُمْ وَمَا تُنفِقُونَ إِلاَّ ابْتِغَآءَ وَجْهِ اللَّهِ وَمَا تُنفِقُواْ مِنْ خَيْرٍ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لاَ تُظْلَمُونَ (Not upon you (Muhammad ) is their guidance, but Allah guides whom He wills. And whatever you spend in good, it is for yourselves, when you spend not except seeking Allah's Face. And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.) Allah's statement, وَمَا تُنفِقُواْ مِنْ خَيْرٍ فَلاًّنفُسِكُمْ(And whatever you spend in good, it is for yourselves) is similar to His other statement, مَّنْ عَمِلَ صَـلِحاً فَلِنَفْسِهِ(Whosoever does righteous good deed, it is for (the benefit of) his ownself.) There are many other similar Ayat in the Qur'an. Allah said next, وَمَا تُنفِقُونَ إِلاَّ ابْتِغَآءَ وَجْهِ اللَّهِ(When you spend not except seeking Allah's Face. ) Al-Hasan Al-Basri commented, "Whenever the believer spends, including what he spends on himself, he seeks Allah's Face with it." `Ata' Al-Khurasani said that the Ayah means, "You give away charity for the sake of Allah. Therefore, you will not be asked about the deeds or wickedness of those who receive it." This is a sound meaning indicating that when one spends in charity for Allah's sake, then his reward will be with Allah. He will not be asked if the charity unintentionally reached righteous, evil, deserving or undeserving persons, for he will be rewarded for his good intention. The proof to this statement is the Ayah, وَمَا تُنفِقُواْ مِنْ خَيْرٍ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لاَ تُظْلَمُونَ(And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.) The Two Sahihs recorded a Hadith by Abu Hurayrah that the Messenger of Allah said, «قَالَ رَجُلٌ: لَأَتَصَدَّقَنَّ اللَّيْلَةَ بِصَدَقَةٍ، فَخَرجَ بِصَدَقَتِهِ فَوَضَعَهَا فِي يَدِ زَانِيَةٍ، فَأَصْبَحَ النَّاسُ يَتَحَدَّثُونَ: تُصُدِّقَ عَلَى زَانِيَةٍ، فَقَالَ: اللَّهُمَ لَكَ الْحَمْدُ عَلَى زَانِيَةٍ، لَأَتَصَدَّقَنَّ اللَّيْلَةَ بِصَدَقَةٍ، فَخَرَجَ بِصَدَقَتِهِ فَوَضَعَهَا فِي يَدِ غَنِيَ، فَأَصْبَحُوا يَتَحَدَّثُونَ: تُصُدِّقَ اللَّيْلَةَ عَلَى غَنِيَ، قَالَ: اللَّهُمَّ لَكَ الْحَمْدُ عَلَى غَنِيَ، لَأَتَصَدَّقَنَّ اللَّيْلَةَ بِصَدَقَةٍ، فَخَرَجَ بِصَدَقَتِهِ فَوَضَعَهَا فِي يَدِ سَارِقٍ، فَأَصْبَحُوا يَتَحَدَّثُونَ: تُصُدِّقَ اللَّيْلَةَ عَلَى سَارِقٍ، فَقَالَ:اللَّهُمَّ لَكَ الْحَمْدُ عَلَى زَانِيَةٍ، وَعَلَى غَنِيَ، وَعَلَى سَارِقٍ. فَأُتِيَ فَقِيلَ لَهُ: أَمَّا صَدَقَتُكَ فَقَدْ قُبِلَتْ، وَأَمَّا الزَّانِيَةُ فَلَعَلَّهَا أَنْ تَسْتَعِفَّ بِهَا عَنْ زِنَاهَا، وَلَعَلَّ الْغَنِيَّ يَعْتَبِرُ فَيُنْفِقُ مِمَّا أَعْطَاهُ اللهُ، وَلَعَلَّ السَّارِقَ أَنْ يَسْتَعِفَّ بِهَا عَنْ سَرِقَتِه»(A man said, "Tonight, I shall give charity." He went out with his charity and (unknowingly) gave it to an adulteress. The next morning the people said that alms were given to an adulteress. The man said, "O Allah! All the praises are for You. (I gave my alms) to an adulteress. Tonight, I shall give alms again." He went out with his charity and (unknowingly) gave it to a rich person. The next morning (the people) said, "Last night, a wealthy person was given alms." He said, "O Allah! All the praises are for You. (I gave alms) to a wealthy man. Tonight, I shall again give charity." So he went out with his charity and (unknowingly) gave it to a thief. The next morning (the people) said, "Last night, a thief was given alms." He said, "O Allah! All the praises are for You. (I have given alms) to an adulteress, a wealthy man and a thief." Then, someone came to him and said, "The alms that you gave away were accepted. As for the adulteress, the alms might make her abstain from adultery. As for the wealthy man, it might make him take a lesson and spend his wealth that Allah has given him. As for the thief, it might make him abstain from stealing.") Who Deserves CharityAllah said, لِلْفُقَرَآءِ الَّذِينَ أُحصِرُواْ فِى سَبِيلِ اللَّهِ((Charity is) for the poor, who in Allah's cause are restricted (from travel)) meaning, the migrants who migrated to Allah and His Messenger, resided in Al-Madinah and did not have resources that sufficiently provided them with their needs, لاَ يَسْتَطِيعُونَ ضَرْبًا فِى الاٌّرْضِ(And cannot Darban (move about) in the land) meaning, "They cannot travel in the land to seek means of livelihood." Allah said in other instances using a variation of the word Darban وَإِذَا ضَرَبْتُمْ فِى الاٌّرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُواْ مِنَ الصَّلوةِ(And when you (Muslims) travel in the land, there is no sin on you if you shorten the Salah (the prayer)) 4:101, and, أَن سَيَكُونُ مِنكُمْ مَّرْضَى وَءَاخَرُونَ يَضْرِبُونَ فِى الاٌّرْضِ يَبْتَغُونَ مِن فَضْلِ اللَّهِ وَءَاخَرُونَ يُقَـتِلُونَ فِى سَبِيلِ اللَّهِ فَاقْرَءُواْ(He knows that there will be some among you sick, others traveling through the land, seeking of Allah's bounty, yet others fighting in Allah's cause) 73:20. Allah then said, يَحْسَبُهُمُ الْجَاهِلُ أَغْنِيَآءَ مِنَ التَّعَفُّفِ(The one who knows them not, thinks that they are rich because of their modesty) meaning, those who do not know their situation think that they are well-off, because they are modest in their clothes and speech. There is a Hadith with this meaning that the Two Sahihs recorded from Abu Hurayrah that the Messenger of Allah said, «لَيْسَ الْمِسْكِينُ بِهذَا الطَّوَّافِ الَّذِي تَرُدُّهُ التَّمْرَةُ وَالتَّمْرَتَانِ، وَاللُّقْمَةُ وَاللُّقْمَتَانِ، وَالْأُكْلَةُ وَالْأُكْلَتَانِ، وَلكِنِ الْمِسْكِينُ الَّذِي لَا يَجِدُ غِنىً يُغْنِيهِ، وَلَا يُفْطَنُ لَهُ فَيُتَصَدَّقَ عَلَيْهِ، وَلَا يَسْأَلُ النَّاسَ شَيْئًا»(The Miskin (needy) is not he who wanders about and whose need is sufficed by a date or two, a bite or two or a meal or two. Rather, the Miskin is he who neither has enough resources to sustain him, all the while people are unaware of his need so they do not give to him, nor does he ask people for anything.) Imam Ahmad also recorded this Hadith from Ibn Mas`ud. Allah's statement, تَعْرِفُهُم بِسِيمَـهُمْ(You may know them by their mark) means, "Those who have good minds discover their situation," just as Allah said in other instances, سِيمَـهُمْ فِى وُجُوهِهِمْ(The mark of them (i.e. of their faith) is on their faces) 48:29, and, وَلَتَعْرِفَنَّهُمْ فِى لَحْنِ الْقَوْلِ(But surely, you will know them by the tone of their speech!) 47:30. Allah's statement, لاَ يَسْـَلُونَ النَّاسَ إِلْحَافًا(they do not beg of people at all) means, they do not beg and, thus, do not require people to provide them with more than what they actually need. Indeed, those who ask people for help, while having what suffices for their needs, have begged. Imam Ahmad recorded that Abu Sa`id said, "My mother sent me to the Messenger of Allah to ask him for help, but when I came by him I sat down. The Prophet faced me and said to me, «مَنِ اسْتَغْنَى أَغْنَاهُ اللهُ، وَمَنِ اسْتَعَفَّ أَعَفَّهُ اللهُ، وَمَنِ اسْتَكَفَّ كَفَاهُ اللهُ، وَمَنْ سَأَلَ وَلَهُ قِيمَةُ أُوقِيَّةٍ فَقَدْ أَلْحَف»(Whoever felt satisfied, then Allah will enrich him. Whoever is modest, Allah will make him decent. Whoever is content, then Allah will suffice for him. Whoever asks people, while having a small amout, he will have begged the people.) Abu Sa`id said, "I said to myself, `I have a camel, Al-Yaqutah, and indeed, it is worth more than a small amount.' And I went back without asking the Prophet for anything." This is the same wording for this Hadith collected by Abu Dawud and An-Nasa'i. Allah's statement, وَمَا تُنفِقُواْ مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ(And whatever you spend in good, surely Allah knows it well) indicates that no charity escapes Him, and He will reward it fully and perfectly on the Day of Resurrection, when it is most desperately needed. Praise for those who Spend in CharityAllah said, الَّذِينَ يُنفِقُونَ أَمْوَلَهُمْ بِالَّيْلِ وَالنَّهَارِ سِرًّا وَعَلاَنِيَةً فَلَهُمْ أَجْرُهُم عِندَ رَبِّهِمْ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ (Those who spend their wealth (in Allah's cause) by night and day, in secret and in public, they shall have their reward with their Lord. On them shall be no fear, nor shall they grieve.) This Ayah praises those who spend in charity for Allah's sake, seeking His pleasure, day and night, publicly and in secret, including what one spends on his family. The Two Sahihs recorded that the Messenger of Allah said to Sa`d bin Abi Waqqas: «وَإِنَّكَ لَنْ تُنْفِقَ نَفَقَةً تَبْتَغِي بِهَا وَجْهَ اللهِ إِلَّا ازْدَدْتَ بِهَا دَرَجَةً وَرِفْعَةً، حَتَّى مَا تَجْعَلُ فِي فِي امْرَأَتِك»(You will not spend charity with which you seek Allah's Face, but you will ascend a higher degree and status because of it, including what you put in your wife's mouth.) Imam Ahmad recorded that Abu Mas`ud said that the Prophet said, «إِنَّ الْمُسْلِمَ إِذَا أَنْفَقَ عَلَى أَهْلِهِ نَفَقَةً يَحْتَسِبُهَا، كَانَتْ لَهُ صَدَقَة»(When the Muslim spends on his family while awaiting the reward for it from Allah, it will be written as charity for him.) Al-Bukhari and Muslim also recorded this Hadith. Allah said, فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ(shall have their reward with their Lord), on the Day of Resurrection, as reward for what they spent in acts of obedience. We previously explained the Ayah, فَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ(there shall be no fear on them nor shall they grieve.)

(Give to) the needy who are engaged in the service of God who are not able to move about in the land, whom the ignorant consider to be affluent as they refrain from asking. You can know them from their faces for they do not ask of men importunately. God is surely cognisant of good things that you spend.

(Spend) For the poor who are restricted while in Allah's cause, who cannot travel in the land (for earning) – the unwise think they are wealthy because of their restraint; you will recognise them by their faces; they do not seek from people in order to avoid grovelling; and Allah knows whatever you spend in charity.

it being for the poor who are restrained in the way of God, and are unable to journey in the land; the ignorant man supposes them rich because of their abstinence, but thou shalt know them by their mark -- they do not beg of men importunately. And whatever good you expend, surely God has knowledge of it.

[And give] unto [such of] the needy who, being wholly wrapped up in God's cause, are unable to go about the earth [in search of livelihood]. He who is unaware [of their condition] might think that they are wealthy, because they abstain [from begging]; [but] thou canst recognize them by their special mark: they do not beg of men with importunity. And whatever good you may spend [on them], verily, God knows it all.

Alms are for the poor who are restricted in the way of Allah, disabled from going about in the land. The (unknowing taketh them for the affluent because of their modesty thou I wouldst recognise them by their appearance: they ask not of men with importunity. And whatsoever ye shall expend of good, verily Allah is thereof Knower

(Charity is) for Fuqara (the poor), who in Allah's Cause are restricted (from travel), and cannot move about in the land (for trade or work). The one who knows them not, thinks that they are rich because of their modesty. You may know them by their mark, they do not beg of people at all. And whatever you spend in good, surely Allah knows it well.

It is for the poor; those who are restrained in the way of God, and unable to travel in the land. The unaware would think them rich, due to their dignity. You will recognize them by their features. They do not ask from people insistently. Whatever charity you give, God is aware of it.

Those who are engaged so much in the cause of Allah that they cannot move about in the land to earn their livelihood and are, therefore, in straitened circumstances, specially deserve help. An ignorant person would suppose them to be well off because of their self-respect; you can know their real condition from their faces, for they are not the ones who would beg of people with importunity. And Allah will surely know whatever you will spend on them.

(Charity is) for Fuqara' (the poor), who in Allah's cause are restricted (from travel), and cannot move about in the land (for trade or work). The one who knows them not, thinks that they are rich because of their modesty. You may know them by their mark, they do not beg of people at all. And whatever you spend in good, surely Allah knows it well.

(Alms are) for the poor who are straitened for the cause of Allah, who cannot travel in the land (for trade). The unthinking man accounteth them wealthy because of their restraint. Thou shalt know them by their mark: They do not beg of men with importunity. And whatsoever good thing ye spend, lo! Allah knoweth it.

[The charities are] for the poor who are straitened in the way of Allah, not capable of moving about in the land [for trade]. The unaware suppose them to be well-off because of their reserve. You recognize them by their mark; they do not ask the people importunately. And whatever wealth you may spend, Allah indeed knows it.

(Charity is) for the poor who are restrained in the way of Allah, and are unable to journey in the land. The ignorant take them to be rich because of their abstinence. But you can recognize them by their signs. They do not persistently beg people. Whatever good you give is known to Allah.

[Charity is] for the poor who have been restricted for the cause of Allah, unable to move about in the land. An ignorant [person] would think them self-sufficient because of their restraint, but you will know them by their [characteristic] sign. They do not ask people persistently [or at all]. And whatever you spend of good - indeed, Allah is Knowing of it.

(If the recipients of charity are) the poor whose poverty, because of their striving for the cause of God, has become an obstacle for them, and who do not have the ability to travel in the land, they seem rich compared to the ignorant, because of their modest behavior. You would know them by their faces. They would never earnestly ask people for help. God knows well whatever wealth you spend for the cause of God.

(Alms are) for the poor who are confined in the way of Allah-- they cannot go about in the land; the ignorant man thinks them to be rich on account of (their) abstaining (from begging); you can recognise them by their mark; they do not beg from men importunately; and whatever good thing you spend, surely Allah knows it.

Lilfuqar<u>a</u>i alla<u>th</u>eena o<u>hs</u>iroo fee sabeeli All<u>a</u>hi l<u>a</u> yasta<u>t</u>eeAAoona <u>d</u>arban fee alar<u>d</u>i ya<u>h</u>sabuhumu alj<u>a</u>hilu aghniy<u>a</u>a mina a<b>l</b>ttaAAaffufi taAArifuhum biseem<u>a</u>hum l<u>a</u> yasaloona a<b>l</b>nn<u>a</u>sa il<u>ha</u>fan wam<u>a</u> tunfiqoo min khayrin fainna All<u>a</u>ha bihi AAaleem<b>un</b>

The needy, who are too engrossed in God's cause to be able to travel about the land in search of a livelihood, are considered by those who are unaware of their condition to be free from want, because they refrain from begging. But they can be known from their appearance. They do not make insistent demands upon people. Whatever wealth you spend, God knows it.

(Charity is) for those in need, who, in Allah's cause are restricted (from travel), and cannot move about in the land, seeking (For trade or work): the ignorant man thinks, because of their modesty, that they are free from want. Thou shalt know them by their (Unfailing) mark: They beg not importunately from all the sundry. And whatever of good ye give, be assured Allah knoweth it well.

لِلْفُقَرَآءِ ٱلَّذِينَ أُحْصِرُوا۟ فِى سَبِيلِ ٱللَّهِ لَا يَسْتَطِيعُونَ ضَرْبًا فِى ٱلْأَرْضِ يَحْسَبُهُمُ ٱلْجَاهِلُ أَغْنِيَآءَ مِنَ ٱلتَّعَفُّفِ تَعْرِفُهُم بِسِيمَٰهُمْ لَا يَسْـَٔلُونَ ٱلنَّاسَ إِلْحَافًا وَمَا تُنفِقُوا۟ مِنْ خَيْرٍ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمٌ

You should spend on those poor people who, because they are busy striving in Allah’s path, are unable to travel to earn a living. Due to their not asking, a person that is unaware will think that they are not in need. However, the person who knows will recognise them by the signs that are apparent on their body and clothing. They are unlike other poor persons who beg persistently. Allah knows of any good or wealth you spend and He will give you a great reward for it.

You should spend on those poor people who, because they are busy striving in Allah’s path, are unable to travel to earn a living. Due to their not asking, a person that is unaware will think that they are not in need. However, the person who knows will recognise them by the signs that are apparent on their body and clothing. They are unlike other poor persons who beg persistently. Allah knows of any good or wealth you spend and He will give you a great reward for it.

<p>(7). Verse 273: لِلْفُقَرَ‌اءِ الَّذِينَ أُحْصِرُ‌وا فِي سَبِيلِ اللَّـهِ (الی قولہ) فَإِنَّ اللَّـهَ بِهِ عَلِيمٌ"For the</p><p>needy who are confined in the way of Allah ... Allah is All-Aware of it”.</p><p>Here the word, al-fugara الفقراء ' (the needy: those who need support for their physical sustenance) covers all those who cannot engage themselves in other jobs because of their religious preoccupation.</p><p>يَحْسَبُهُمُ الْجَاهِلُ أَغْنِيَاءَ مِنَ التَّعَفُّفِ : "An ignorant person takes them to be rich on account of their abstinence."</p><p>This verse tells us that a faqir فقیر (the one who does not own the nisab نصاب of زکاۃ Zakah) wearing expensive dress will not be taken as 'need-free' because of that. Instead, he would be regarded as faqir فقیر . Paying زکاۃ Zakah to such a person will be correct. (Qurtubi)</p><p>تَعْرِ‌فُهُم بِسِيمَاهُمْ "You know them by their appearance."</p><p>This tells us that it is correct to give rulings based on circumstantial evidence. For instance, if a dead body is found wearing zunnar (waist-cord which is a symbol of some pagan religions), and is uncircumcised, it will not be buried in the graveyard of Muslims. (Qurtubi)</p><p>لَا يَسْأَلُونَ النَّاسَ إِلْحَافًا :"They do not beg people importunately."</p><p>On the surface, this verse gives the sense that they do not solicit importunately but it does not negate soliciting without importunity, as is the actual interpretation of some commentators. But, in accordance with the consensus of commentators, it means that they just do not ask; لاَنھم متعففون عن المساَلہ عفۃ تامۃ (totally refrain from asking) (Qurtubi).</p>

(7). Verse 273: لِلْفُقَرَ‌اءِ الَّذِينَ أُحْصِرُ‌وا فِي سَبِيلِ اللَّـهِ (الی قولہ) فَإِنَّ اللَّـهَ بِهِ عَلِيمٌ"For theneedy who are confined in the way of Allah ... Allah is All-Aware of it”.Here the word, al-fugara الفقراء ' (the needy: those who need support for their physical sustenance) covers all those who cannot engage themselves in other jobs because of their religious preoccupation.يَحْسَبُهُمُ الْجَاهِلُ أَغْنِيَاءَ مِنَ التَّعَفُّفِ : "An ignorant person takes them to be rich on account of their abstinence."This verse tells us that a faqir فقیر (the one who does not own the nisab نصاب of زکاۃ Zakah) wearing expensive dress will not be taken as 'need-free' because of that. Instead, he would be regarded as faqir فقیر . Paying زکاۃ Zakah to such a person will be correct. (Qurtubi)تَعْرِ‌فُهُم بِسِيمَاهُمْ "You know them by their appearance."This tells us that it is correct to give rulings based on circumstantial evidence. For instance, if a dead body is found wearing zunnar (waist-cord which is a symbol of some pagan religions), and is uncircumcised, it will not be buried in the graveyard of Muslims. (Qurtubi)لَا يَسْأَلُونَ النَّاسَ إِلْحَافًا :"They do not beg people importunately."On the surface, this verse gives the sense that they do not solicit importunately but it does not negate soliciting without importunity, as is the actual interpretation of some commentators. But, in accordance with the consensus of commentators, it means that they just do not ask; لاَنھم متعففون عن المساَلہ عفۃ تامۃ (totally refrain from asking) (Qurtubi).

Those who spend of their wealth in the way of God, day and night, in secret or openly, have their reward with their Lord, and have nothing to fear or regret.

Those who spend their wealth by night and day, secretly and openly – their reward is with their Lord; and there shall be no fear upon them nor shall they grieve.

Those who expend their wealth night and day, secretly and in public, their wage awaits them with their Lord, and no fear shall be on them, neither shall they sorrow.

Those who spend their possessions [for the sake of God] by night and by day, secretly and openly, shall have their reward with their Sustainer; and no fear need they have, and neither shall they grieve.

Those who expend their riches by night and by day, in secret and openly, theirs shall be their hire with their Lord; no fear shall come on them, nor shall they grieve.

Those who spend their wealth (in Allah's Cause) by night and day, in secret and in public, they shall have their reward with their Lord. On them shall be no fear, nor shall they grieve.

Those who spend their wealth by night and day, privately and publicly, will receive their reward from their Lord. They have nothing to fear, nor shall they grieve.

Those who spend their wealth secretly and openly by day and night, will have their reward with their Lord, and they have nothing to fear nor grieve.

Those who spend their wealth (in Allah's cause) by night and day, in secret and in public, they shall have their reward with their Lord. On them shall be no fear, nor shall they grieve.

Those who spend their wealth by night and day, by stealth and openly, verily their reward is with their Lord, and their shall no fear come upon them neither shall they grieve.

Those who give their wealth by night and day, secretly and openly, they shall have their reward near their Lord, and they will have no fear, nor will they grieve.

Those who spend their wealth by day and by night, in private and in public, their wage is with their Lord, and no fear shall be on them, neither shall they sorrow.

Those who spend their wealth [in Allah 's way] by night and by day, secretly and publicly - they will have their reward with their Lord. And no fear will there be concerning them, nor will they grieve.

Those who spend their property for the cause of God, any time during the day or night, in public or in private, will receive their reward from their Lord. There will be no fear for them nor will they grieve.

(As for) those who spend their property by night and by day, secretly and openly, they shall have their reward from their Lord and they shall have no fear, nor shall they grieve.

Alla<u>th</u>eena yunfiqoona amw<u>a</u>lahum bi<b>a</b>llayli wa<b>al</b>nnah<u>a</u>ri sirran waAAal<u>a</u>niyatan falahum ajruhum AAinda rabbihim wal<u>a</u> khawfun AAalayhim wal<u>a</u> hum ya<u>h</u>zanoon<b>a</b>

Those who spend their wealth night and day, both privately and publicly, will receive their reward from their Lord. They shall have no fear, nor shall they grieve.

Those who (in charity) spend of their goods by night and by day, in secret and in public, have their reward with their Lord: on them shall be no fear, nor shall they grieve.

ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُم بِٱلَّيْلِ وَٱلنَّهَارِ سِرًّا وَعَلَانِيَةً فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

Those who spend their wealth for Allah’s sake at night and during the day, secretly and openly, without showing off or looking for fame, will have their reward from their Lord on the Day of Resurrection. As a favour and blessing from Allah, they will have no fear of what the future holds, nor any sadness over what they missed out on in the world.

Those who spend their wealth for Allah’s sake at night and during the day, secretly and openly, without showing off or looking for fame, will have their reward from their Lord on the Day of Resurrection. As a favour and blessing from Allah, they will have no fear of what the future holds, nor any sadness over what they missed out on in the world.

<p>(8). Verse 274: الَّذِينَ يُنفِقُونَ أَمْوَالَهُم بِاللَّيْلِ وَالنَّهَارِ‌ "Those who spend their</p><p>wealth night and day."</p><p>Presented in this verse is the great reward and excellence of those who are used to spending in the way of Allah. They are those who, under all conditions and circumstances, during the day and during the night, secretly and openly, keep spending in the way of Allah in all sorts of ways. By implication, it was also stated that there is no time fixed for charities, i.e., sadaqah صدقہ and khayrat خیرات . There is no restriction of night or day. Similarly, spending in the way of Allah, secretly and openly, is an act of thawab ثواب both ways, however, the condition is that it should be done with sincerity (ikhlas اخلاص ), and not to earn name and fame. The excellence of spending secretly is limited to a situation where there be no pressing need to spend out openly; and where such a need does exist, spending there openly is certainly better.</p><p>Based on the authority of Ibn ` Asakir, there is a report in Ruh al-Ma` ani which says that Sayyidna Abu Bakr ؓ spent forty thousand dinars in the way of Allah - making it ten thousand during the day, ten thousand during the night, ten thousand openly and ten thousand secretly. Some commentators have said that this very event related to Sayyidna Abu Bakr ؓ was the background of the revelation of this verse. There are other views also regarding the circumstances of its revelation.</p>

(8). Verse 274: الَّذِينَ يُنفِقُونَ أَمْوَالَهُم بِاللَّيْلِ وَالنَّهَارِ‌ "Those who spend theirwealth night and day."Presented in this verse is the great reward and excellence of those who are used to spending in the way of Allah. They are those who, under all conditions and circumstances, during the day and during the night, secretly and openly, keep spending in the way of Allah in all sorts of ways. By implication, it was also stated that there is no time fixed for charities, i.e., sadaqah صدقہ and khayrat خیرات . There is no restriction of night or day. Similarly, spending in the way of Allah, secretly and openly, is an act of thawab ثواب both ways, however, the condition is that it should be done with sincerity (ikhlas اخلاص ), and not to earn name and fame. The excellence of spending secretly is limited to a situation where there be no pressing need to spend out openly; and where such a need does exist, spending there openly is certainly better.Based on the authority of Ibn ` Asakir, there is a report in Ruh al-Ma` ani which says that Sayyidna Abu Bakr ؓ spent forty thousand dinars in the way of Allah - making it ten thousand during the day, ten thousand during the night, ten thousand openly and ten thousand secretly. Some commentators have said that this very event related to Sayyidna Abu Bakr ؓ was the background of the revelation of this verse. There are other views also regarding the circumstances of its revelation.

Those who live on usury will not rise (on Doomsday) but like a man possessed of the devil and demented. This because they say that trading is like usury. But trade has been sanctioned and usury forbidden by God. Those who are warned by their Lord and desist will keep (what they have taken of interest) already, and the matter will rest with God. But those who revert to it again are the residents of Hell where they will abide for ever.

Those who devour usury will not stand up on the Day of Judgement, except like the one whom an evil jinn has deranged by his touch; that is because they said, “Trade is also like usury!”; whereas Allah has made trading lawful and forbidden usury; for one to whom the guidance has come from his Lord, and he refrained therefrom, is lawful what he has taken in the past; and his affair is with Allah; and whoever continues earning it henceforth, is of the people of fire; they will remain in it for ages.

Those who devour usury shall not rise again except as he rises, whom Satan of the touch prostrates; that is because they say, 'Trafficking (trade) is like usury.' God has permitted trafficking, and forbidden usury. Whosoever receives an admonition from his Lord and gives over, he shall have his past gains, and his affair is committed to God; but whosoever reverts -- those are the inhabitants of the Fire, therein dwelling forever.

THOSE who gorge themselves on usury behave but as he might behave whom Satan has confounded with his touch; for they say, "Buying and selling is but a kind of usury" - the while God has made buying and selling lawful and usury unlawful. Hence, whoever becomes aware of his Sustainer's admonition, and thereupon desists [from usury], may keep his past gains, and it will be for God to judge him; but as for those who return to it -they are destined for the fire, therein to abide!

Those who devour Usury Shall not be able to stand except standeth one whom the Satan hath confounded with his touch. That shall be because they say: bargaining is but as usury whereas Allah hath allowed bargaining and hath forbidden usury. Wherefore Unto whomsoever an exhortation cometh from his Lord, and he desisteth, his is that which is past, and his affair is with Allah. And whosoever returnoth --such shall be the fellows of the Fire, therein they shall be abiders.

Those who eat Riba (usury) will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaitan (Satan) leading him to insanity. That is because they say: "Trading is only like Riba (usury)," whereas Allah has permitted trading and forbidden Riba (usury). So whosoever receives an admonition from his Lord and stops eating Riba (usury) shall not be punished for the past; his case is for Allah (to judge); but whoever returns [to Riba (usury)], such are the dwellers of the Fire - they will abide therein.

Those who swallow usury will not rise, except as someone driven mad by Satan's touch. That is because they say, “Commerce is like usury.” But God has permitted commerce, and has forbidden usury. Whoever, on receiving advice from his Lord, refrains, may keep his past earnings, and his case rests with God. But whoever resumes—these are the dwellers of the Fire, wherein they will abide forever.

But those who devour interest become like the one whom Satan has bewitched and maddened by his touch. They have been condemned to this condition because they say, "Trade is just like interest", whereas Allah has made trade lawful and interest unlawful. Henceforth, if one abstains from taking interest after receiving this admonition from his Lord, no legal action will be taken against him regarding the interest he had devoured before; his case shall ultimately go to Allah. But if one repeats the same crime after this,. he shall go to Hell, where he shall abide for ever.

Those who eat Riba will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaytan leading him to insanity. That is because they say: "Trading is only like Riba," whereas Allah has permitted trading and forbidden Riba. So whosoever receives an admonition from his Lord and stops eating Riba, shall not be punished for the past; his case is for Allah (to judge); but whoever returns (to Riba), such are the dwellers of the Fire ـ they will Abide therein.

Those who swallow usury cannot rise up save as he ariseth whom the devil hath prostrated by (his) touch. That is because they say: Trade is just like usury; whereas Allah permitteth trading and forbiddeth usury. He unto whom an admonition from his Lord cometh, and (he) refraineth (in obedience thereto), he shall keep (the profits of) that which is past, and his affair (henceforth) is with Allah. As for him who returneth (to usury) - Such are rightful owners of the Fire. They will abide therein.

Those who exact usury will not stand but like one deranged by the Devil’s touch. That is because they say, ‘Trade is just like usury.’ While Allah has allowed trade and forbidden usury. Whoever relinquishes [usury] on receiving advice from his Lord shall keep [the gains of] what is past, and his matter will rest with Allah. As for those who resume, they shall be the inmates of the Fire and they shall remain in it [forever].

Those who consume usury shall not rise up (from their tomb) except as he who rises in madness that satan has touched. That is because they say: 'Selling is like usury' Allah has permitted trading and forbidden usury. To whomsoever an exhortation comes from his Lord then he desists, he shall have his past gains, and his matter is with Allah. But whoever reverts shall be among the people of the Fire and shall remain in it for ever.

Those who consume interest cannot stand [on the Day of Resurrection] except as one stands who is being beaten by Satan into insanity. That is because they say, "Trade is [just] like interest." But Allah has permitted trade and has forbidden interest. So whoever has received an admonition from his Lord and desists may have what is past, and his affair rests with Allah. But whoever returns to [dealing in interest or usury] - those are the companions of the Fire; they will abide eternally therein.

Those who take unlawful interest will stand before God (on the Day of Judgment) as those who suffer from a mental imbalance because of Satan's touch; they have said that trade is just like unlawful interest. God has made trade lawful and has forbidden unlawful interest. One who has received advice from his Lord and has stopped committing sins will be rewarded for his previous good deeds. His affairs will be in the hands of God. But one who turns back to committing sins will be of the dwellers of hell wherein he will live forever.

Those who swallow down usury cannot arise except as one whom Shaitan has prostrated by (his) touch does rise. That is because they say, trading is only like usury; and Allah has allowed trading and forbidden usury. To whomsoever then the admonition has come from his Lord, then he desists, he shall have what has already passed, and his affair is in the hands of Allah; and whoever returns (to it)-- these are the inmates of the fire; they shall abide in it.

Alla<u>th</u>eena yakuloona a<b>l</b>rrib<u>a</u> l<u>a</u> yaqoomoona ill<u>a</u> kam<u>a</u> yaqoomu alla<u>th</u>ee yatakhabba<u>t</u>uhu a<b>l</b>shshay<u>ta</u>nu mina almassi <u>tha</u>lika biannahum q<u>a</u>loo innam<u>a</u> albayAAu mithlu a<b>l</b>rrib<u>a</u> waa<u>h</u>alla All<u>a</u>hu albayAAa wa<u>h</u>arrama a<b>l</b>rrib<u>a</u> faman j<u>a</u>ahu mawAAi<i><u>th</u></i>atun min rabbihi fa<b>i</b>ntah<u>a</u> falahu m<u>a</u> salafa waamruhu il<u>a</u> All<u>a</u>hi waman AA<u>a</u>da faol<u>a</u>ika a<u>s</u><u>ha</u>bu a<b>l</b>nn<u>a</u>ri hum feeh<u>a</u> kh<u>a</u>lidoon<b>a</b>

Those who live on usury shall rise up before God like men whom Satan has demented by his touch; for they say, "Buying and selling is only a kind of usury." But God has made trade lawful and made usury unlawful. Therefore, he who desists because of the admonition that has come to him from his Lord may retain what he has received in the past; and it will be for God to judge him. Those who revert to it shall be the inmates of the Fire; they shall abide therein forever.

Those who devour usury will not stand except as stand one whom the Evil one by his touch Hath driven to madness. That is because they say: "Trade is like usury," but Allah hath permitted trade and forbidden usury. Those who after receiving direction from their Lord, desist, shall be pardoned for the past; their case is for Allah (to judge); but those who repeat (The offence) are companions of the Fire: They will abide therein (for ever).

ٱلَّذِينَ يَأْكُلُونَ ٱلرِّبَوٰا۟ لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ ٱلَّذِى يَتَخَبَّطُهُ ٱلشَّيْطَٰنُ مِنَ ٱلْمَسِّ ذَٰلِكَ بِأَنَّهُمْ قَالُوٓا۟ إِنَّمَا ٱلْبَيْعُ مِثْلُ ٱلرِّبَوٰا۟ وَأَحَلَّ ٱللَّهُ ٱلْبَيْعَ وَحَرَّمَ ٱلرِّبَوٰا۟ فَمَن جَآءَهُۥ مَوْعِظَةٌ مِّن رَّبِّهِۦ فَٱنتَهَىٰ فَلَهُۥ مَا سَلَفَ وَأَمْرُهُۥٓ إِلَى ٱللَّهِ وَمَنْ عَادَ فَأُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ هُمْ فِيهَا خَٰلِدُونَ

Those who take interest will rise from their graves on the Day of Resurrection like a person who is afflicted by Satan: they will stand up from their graves and then fall like a person who is epileptic. This is because they made usury permissible and made no distinction between usury and that which Allah has permitted in terms of profit earned through sales transactions. They claimed, ‘Sale is like usury’, meaning that both are lawful since both lead to an increase in wealth. Allah refutes their comparison and explains that He has permitted sale because of the general and specific benefit it contains, and He has prohibited usury because it is oppressive and abusive of people’s wealth. The person who stops taking usury, and repents from his sin, after receiving Allah’s instruction prohibiting it and warning him against it, may keep the usury that he received in the past, without any sin. Then, whatever he does from then on, Allah will judge it. Whoever returns to taking usury after knowing of the prohibition deserves to enter the fire of Hell and to remain there eternally. The reference to remaining in the fire of Hell eternally in relation to those that believe in Allah’s Oneness is an indication of a long period of time; for only disbelievers will actually remain eternally in the fire of Hell.

Those who take interest will rise from their graves on the Day of Resurrection like a person who is afflicted by Satan: they will stand up from their graves and then fall like a person who is epileptic. This is because they made usury permissible and made no distinction between usury and that which Allah has permitted in terms of profit earned through sales transactions. They claimed, ‘Sale is like usury’, meaning that both are lawful since both lead to an increase in wealth. Allah refutes their comparison and explains that He has permitted sale because of the general and specific benefit it contains, and He has prohibited usury because it is oppressive and abusive of people’s wealth. The person who stops taking usury, and repents from his sin, after receiving Allah’s instruction prohibiting it and warning him against it, may keep the usury that he received in the past, without any sin. Then, whatever he does from then on, Allah will judge it. Whoever returns to taking usury after knowing of the prohibition deserves to enter the fire of Hell and to remain there eternally. The reference to remaining in the fire of Hell eternally in relation to those that believe in Allah’s Oneness is an indication of a long period of time; for only disbelievers will actually remain eternally in the fire of Hell.

<p>The prohibition of ربا riba</p><p>From these verses begins the description of the forbiddance of riba ربا and the injunctions relating to its unlawfulness. This issue is very important from different angles. On the one hand, there are the severe warnings of the Qur'an and Sunnah and on the other, it has been taken today as an integral part of the world economy. The desired liberation from it seems to be infested with difficulties. The problem is very detail-oriented and has to be taken up in all possible aspects.</p><p>First of all we have to deliberate into the correct interpretation of these verses of the Qur'an and into what has been said in authentic ahadith and then determine what riba ربا is in the terminology of the Qur'an and Sunnah, what transactions it covers, what is the underlying wisdom behind its prohibition and what sort of harm it brings to society.</p><p>The second aspect of riba ربا is intellectual and economic. Is it true that ربا riba guarantees the economic development of the world, so much so, that its suspension will categorically result in the destruction of trade and general economic activity? Or, this whole evil cycle is nothing but the brain-child of those heedless of Allah Almighty and the Hereafter. Otherwise, all economic problems can be solved without it as well. Going a step further, we can even say that the economic peace in the world depends on the elimination of riba ربا ، let alone the resolution of its problems. Riba ربا is the greatest cause of the economic maladies of the world.</p><p>This second aspect involves the discussion of an economic problem under which come long debates which are not related to the interpretation of the Qur'an, therefore, we shall restrict ourselves to dealing with the first aspect only, which requires no less details either.</p><p>Here we have a total of six verses which state the prohibition of riba ربا and set forth related injunctions. Out of these, the first sentence of the first verse points out to the sad end of those involved in riba ربا transactions and to the disgraceful and disheveled nature of their rising on the day of resurrection. It is said that those who consume riba ربا do not stand except like a man who has been driven crazy by the embrace of some satan or jinn. It appears in hadith that the word, la yaqumuna or 'do not stand' means the rising of the dead from their graves on the day of resurrection in the sense that the dealer in riba ربا ، when he rises from his grave, will rise like the mad man who has been driven crazy by some satan شیطان or jinn.</p><p>The first thing we find out from this sentence is that a human being can faint or go mad under the influence of jinns and satans شیطان and the observations of those who have had such experience prove it. Hafiz Ibn Qaiyyim al-Jawziyyah (رح) has confirmed that physicians and philosophers have conceded that epilepsy, fainting or madness are caused by several different reasons, one of which, at times, could also be the input of jinns and satans شیطان . Those who reject this have no other argument in their favour except that obviously it is too far out to believe.</p><p>The second point to be noted here is that the Qur'an does not say that the consumers of riba ربا will rise in a state of madness or insanity. Instead, it refers to a peculiar condition of lunacy or fit or stupefaction - as if someone has been embraced by Satan and driven crazy. Perhaps, this carries the hint that a person struck with lunacy or fit is, at times, found inactive and silent while usually these people will not be found in that dormant state. Instead, they would be identified by their ranting, raving and crazy doings as a result of the satanic touch.</p><p>Perhaps, there might be yet another hint here. It is commonly noticed that human senses come to a flat nothing after fainting or insanity following a sickness; the very feeling of pain or punishment is just not there. But these people will not be found in that inert state. On the contrary, they would feel, with full sensitivity, the pain and the punishment like one shadowed by-a demon.</p><p>Now, at this point, we have to look for certain compatibility in crime and punishment. When punishment comes from Allah Almighty, for a person or group, against a certain crime, it is certainly appropriate to the crime. Therefore, raising the consumers of riba ربا ، without sense, on the day of resurrection is perhaps indicative of a certain parallelism. Isn't it that the consumer of riba ربا is so drunk with his greed for money that he is neither kind to anyone poor, nor does he blush before anyone for what he does? Since he was really senseless during his lifetime in the world, he was raised on the day of resurrection in that same condition. Or, may be, he was so punished because, in the mortal world, he demonstrated his lack of reason as reason, that is, he declared riba ربا to be like trade; therefore, he was made to rise all deprived of his sanity.</p><p>Also noteworthy here is the fact that the verse uses the expression ya'kuluna or 'eating' of riba ربا and, by application, means the taking and using of ربا riba. This may be in eating or clothing or housing and its furnishings. But, it was identified with the act of 'eating' because that which is eaten cannot possibly be retrieved, contrary to other type of uses where things can be taken back. Therefore, total possession and monopoly are expressed through the word, ` eating'. This metaphor is found, not only in the Arabic language, but in Urdu, Persian and several other languages (English: 'eat', or the stronger word, 'devour' ).</p><p>After that, comes the second sentence, in which, giving the reason for this punishment of the consumers of ربا riba, it has been said that these people have committed two crimes. One: They consumed the prohibited (حرام haram) by dealing in ربا riba. Two: They took it to be lawful (حلال halal ) and, in reply to those who declared it to be حرام haram, they said that buying and selling is very much like ربا riba. Just as 'profit' is derived from ربا riba, so is profit derived from buying and selling. If ربا riba is حرام haram, trade should be حرام haram too, although it is not prohibited in the sight of anyone.</p><p>Here, given the dictates of the situation, they might have said that ربا riba is also like trade so, when trade is حلال halal , ربا riba should be حلال halal too. But they, by changing the style of their statement, took a sort of mocking plunge at those who said that ربا riba was حرام haram, thereby telling them in effect - 'if you say ربا riba is حرام haram,, then you must say that trade is also حرام haram'.</p><p>In the third sentence, in reply to what these people said, Allah Almighty negated their position by saying that these people regard ربا riba as equal to trade, although there is a world of difference between the two in accordance with the will and command of Allah Almighty. When He has made the one حلال halal and the other, حرام haram - how could they be equal?</p><p>Keeping this reply in mind, we should note that the objection raised by those people (the defenders of ربا riba) was based on a purely rational argument. They were simply saying that since both activities aimed at earning profit, their governing injunction should also be one and the same. Praise be to Allah Almighty that He did not answer their rational doubt by a parallel rational explanation. Rather on the contrary, answering in His wisdom, He said that Allah Almighty is the absolute, sovereign master of all and He alone knows the harm and benefit, the good and bad of everything, most comprehensively. When He declares something to be حلال halal , and something else to be حرام haram, you should immediately realize that there must be some loss or harm or evil in that which has been declared حرام haram, even if one does or does not see through it. This is because the actual reality of this whole system, and the benefit and harm that lies therein, can only be encompassed by the same ` Alim العلیم (the Knower) and Khabir الخبیر (the Aware), from Whose reach of knowledge the minutest particle of the world cannot escape. The individuals or groups in this world can identify their expedient gains and their losses, but they just cannot claim to have encompassed the entire range of benefits and harms affecting the whole wide world. There are things that appear to be beneficial for a certain person or group but, when looked at in the perspective of the whole nation or country, the same things prove to be harmful.</p><p>Following that, it is said in the third sentence that a person, who had collected some money before ربا riba was declared حرام haram, and who repented after ربا riba was declared حرام haram, and promised to himself that he would not go near it in the future, he then, will find that the amount so collected belonged to him based on the outward dictate of the Shari'ah. Now remains the inward affair, that of his sincere, heart-felt abstinence, or that of his possible hypocritical repentance, that will be retired as a matter between him and His Lord. If the repentance comes from the heart, it will be beneficial in the sight of Allah, otherwise it will pass into nothingness. Common people have no right to doubt about it. However, one who hears good counsel, yet elects to revert to the same erroneous pattern of word and deed, for such people Hell is the place to go since this act of eating ربا riba is a sin. And since their saying, that ربا riba is حلال halal like trade, is haft, they will, for that reason, live in Hell for ever.</p><p>Some additional details about ربا Riba</p><p>Since ربا riba has become the supporting pillar of the prevailing trading system today, it is commonly noticed that people are usually disposed to balk at the idea of its unlawfulness when confronted with its prohibition under the verses of the Book of Allah and the Traditions of the Holy Prophet ﷺ . Rather than understand and explain its real nature, they tend to diffuse the issue with excuses. I wish to state humbly that the issue has to be first analysed and discussed sanely by taking up each aspect in its proper setting, without which we are sure to end up confusing issues. There are three parts of this discussion:</p><p>1. What is the real nature of ربا riba in the Qur'an and Sunnah, and what forms it does it cover?</p><p>2. What is the wisdom behind the prohibition of this riba?</p><p>3. Granted that ربا riba, no matter how evil it may be, has become a pillar of the economic system all over the contemporary world. Now if we were to abandon it, under injunctions of the Qur'an, how will the system of banking and trade run?</p><p>To begin with, the word, ربا (Riba) is a well-known word in the Arabic language. This word was known, not only since the blessed appearance of the noble Prophet ﷺ ، but also during the time when Arabia was pagan and the Qur'an was not yet revealed. Moreover, the verses of Surah al-Nis-a' also tell us that the word ربا riba and its related dealings were equally well-known during the times of the Torah, where too, it was declared حرام haram (unlawful).</p><p>It is obvious that ربا riba was known since ages in Arabia and its environs. Continuous transactions were being made as an established custom. When the Qur'an was revealed, it not only prohibited ربا riba but also gave the information that ربا riba was made unlawful for the community of Musa as well. How then, can the nature of this word be-come something so ambiguous that it starts presenting difficulties in understanding and explaining its meaning and applications?</p><p>This is the reason why, in the year of Hijrah 8, when the verses of Surah al-Baqarah relating to the unlawfulness of ربا riba were revealed, there appears no report from the noble Companions anywhere which may indicate that they had to face any doubt in understanding the real nature of ربا riba, and that they had to go as far as to verify it with the Holy Prophet himself, something they did in other matters. On the contrary, just as they immediately acted upon the injunction prohibiting liquor the moment it was revealed, very similarly, they abandoned all ربا riba transactions the moment the injunction prohibiting ربا riba was revealed. The Muslims just cancelled all ربا riba amounts that non-Muslims owed to them on all their deals made before the prohibition. Then, the case of Muslims who did not wish to give ربا riba amounts they owed was brought to the court of the Amir of Makkah. He inquired the Holy Prophet ﷺ . The deciding injunction was revealed by Allah Almighty through the verses of Surah al-Baqarah which declared that it was also not permissible now to give or take ربا riba amounts that belonged to the previous times.</p><p>Here the non-Muslims might have found the ground to question as to why should they suffer loss of money because of an injunction of Islamic law? Therefore, in order to offset that possibility, the Holy Prophet made it clear in his Address of the Last Hajj that this injunction of Islamic law affects, not only the non-Muslims, but also the Muslims in an equal degree. And the very first amount of ربا riba that was written off was the enormous amount which belonged to Sayyidna ` Abbas ؓ ، the respected uncle of the Holy Prophet ﷺ .</p><p>In short, when ربا riba was prohibited, its meaning was no secret. It was a known practice. It was the same ربا riba as the Arabs used to give and take it and called it as such. The Qur'an made it حرام haram, and the Holy Prophet g enforced the ruling, not in the form of some moral teaching, but as the law of the land. However, he did include certain forms of transactions under ربا riba which were not generally held to he ربا riba. It was the determining of these very forms that posed difficulties for Sayyidna ` Urnar ؓ ، and here it was that the leading jurists of Islam differed; otherwise, the real ربا riba, which the Arabs knew by that very name, was never doubted or questioned by anybody as there was no reason to do so.</p><p>Now let us find out what ربا riba the Arabs were used to. The renowned commentator, Ibn Jarir ؓ has reported from Sayyidna Mujahid that the ربا riba practised in pagan Arabia which was prohibited by the Qur'an consisted of giving loan for a fixed period and then taking a fixed increase over and above the principal. If the loan was not paid back on the fixed date, an extension of time was granted on condition that the ربا riba was to be further increased. The same information has been reported from Sayyidna Qatadah ؓ ، and from other leading commentators. (Tafsir Ibn Jarir, page 62, volume 3)</p><p>Abu Hayyan al-Gharnati, the famous commentator from Andulusia (Spain) has, in his commentary - al-Bahr al-Muhit, reported the same form of ربا riba prevailing in pagan Arabia, that is, they advanced a loan, took their 'profit' on it, and if the time for repayment was to be extended beyond the first due date, they increased the amount of interest in that proportion. This was called ربا riba. These were the people of the same pagan Arabia who said that taking 'profit' when they give their money on loan should also be permissible similar to buying and selling where taking 'profit' is permissible. The Holy Qur'an declared this to be حرام haram and made it clear that the injunctions governing buying and selling were different.</p><p>The same subject has been authentically narrated in all reliable books of Tafsir, such as, Tafsir Ibn Kathir, al-Tafsir al-Kabir and Ruh al-Ma` ani etc.</p><p>Ibn al-` Arabi has said in Ahkam al-Qur'an:</p><p>الربو فی اللغہ الرباوۃ و المردبہ فی الایہ کل زیادۃ لا یقابلھا عرض</p><p>Lexically, ربا riba means increase, and in the verse, it means the increase against which there is nothing in exchange but a loan and its time.</p><p>Imam al-Razi (رح) has said in his Tafsir that ربا riba takes two forms. It could be ربا riba in trading transactions, and in loans. This second form was what commonly prevailed in جاھلیہ Jahiliyyah or pagan Arabia. The known practice was that they would give their money on loan to someone for a fixed period of time and receive 'profit' against it every month. If the borrower failed to pay back at the appointed time, the time-limit was extended on condition that the amount of ربا riba was to be further increased. This was the ربا riba of the Age of Ignorance (Jahiliyyah جاھلیہ ) which was declared حرام haram (unlawful) by the Holy Qur'an.</p><p>In Ahkam al-Qur'an, Imam al-Jassas (رح) defines ربا riba as follows:</p><p>ھوالقرض المشروط فیہ الاجل وزیادہ مال علی المستقرض</p><p>The loan given for a certain time on condition that the borrower will pay an increased amount above the principal.</p><p>In hadith, the Holy Prophet ﷺ has defined ربا riba by saying:</p><p>کل فرض جر نفعاً فھوربا</p><p>The loan that draws profit is ربا riba.</p><p>This hadith appears in al-Jami' al-Saghir and al-Azizi calls it hasan حسن .</p><p>To sum up, the giving of loan and then taking 'profit' on it is ربا riba, which was widely known and practised during the جاھلیہ Jahiliyyah in Arabia, which was clearly declared حرام haram by the subject verse of the Holy Qur'an, and which was abandoned by the noble Companions the moment these verses were revealed, and the Holy Prophet ﷺ enforced its prohibition through his judgments in the legal suits. As there was no ambiguity in its connotation, nobody faced any doubt or difficulty in understanding the terms</p><p>However, the Holy Prophet ﷺ did include some forms of buying and selling within the range of ربا riba which the Arabs did not take as ربا riba. For instance, in the buying and selling of six commodities on barter basis, he ruled that they be exchanged like for like, equal for equal, and hand-to-hand. Any deviation in measure, more or less, and any credit-oriented transaction with regard to these commodities will also fall within the purview of ربا riba. These six commodities are gold, silver, wheat, barley, dates and grapes.</p><p>Under the same principle, the Holy Prophet ﷺ ، after the revelation of the verses of ربا riba, ruled that some forms of transactions in vogue known as al-inuzabanah57 and al-muhagalah58 come under ربا riba, and therefore, declared them to be حرام haram.</p><p>(Ibn kathir with reference to Mustadrak Hakim,</p><p>57-Al-muzabanah (4p) is the sale of fruit upon its tree by taking fruit already plucked on the basis of conjecture.</p><p>58-Al-muhaqalah (4a, dI) is the sale of grains, such as wheat, chick-peas etc, still in the ears of their standing crop by taking dried and husked wheat or chick-peas on the basis of conjecture. Since conjecture has the possibility of things turning out less or more, it was prohibited.</p><p>Here the question worth consideration was: Are these six commodities particular as such, or there are other commodities also which fall under the same injunction? If there are some, what shall be the the basis for including other commodities under the same rule? What forms shall be taken to have come under ربا riba? This was the difficulty faced by Sayyidna ` Umar ؓ because of which he said:</p><p>اِن آیہ الربوا من آخر ما نزل من القرآن واِن النبی ﷺ قبض قبل اَن یبینۃ لنا فدعوا الربوا و الریبۃ</p><p>The verse of ربا riba is among the last verses of the Qur'an. The Holy Prophet was taken away before he could make its details clear for us. So give up not only ربا riba but also all the doubtful transactions. (Ahkam al-Qur'an, Jassas, page 551 and Tafsir Ibn Kathir, with reference to Ibn Majah, page 328, volume 1).</p><p>Here Sayyidna ` Umar ؓ is talking about the particular forms of buying and selling transactions, and their details, which were not taken as ربا riba in Jahiliyyah جاھلیہ . Bringing these under the category of ربا riba, the Holy Prophet ﷺ made them haram. As regards the main ربا riba, which was commonly known in Arabia and which was abandoned by the noble Companions ؓ and was enforced by the Holy Prophet ﷺ announcing its prohibition publicly during his Address of the Last Hajj, it was not possible at all that Sayyidna ` Umar ؓ would have faced any difficulty or doubt in understanding it. Moreover, when Sayyidna ` Umar ؓ did face doubt in certain forms of ربا riba, he resolved the problem by proposing that the forms where there is the least doubt of ربا riba should also be abandoned.</p><p>But it is surprising that some of those who are slavishly impressed by the veneer of glamour, wealth and the interest-based trading system of today, have deduced from this saying of Sayyidna ` Umar ؓ that the sense of ربا riba had thus been left abstract and that there is room for personal opinion here, the error of which has already been proved by a lot of material before us. In Ahkam al-Qur'an احکام القرآن ، Ibn al-'Arabi has strongly refuted those who had used the words of Sayyidna ` Umar ؓ to classify the verses of ربا riba as abstract. He says:</p><p>ان من زعم ان ھذا الایۃ مجملۃ فلم یفھم مقاطع الشریعۃ فان اللہ تعالیٰ ارسل رسولہ الی قوم ھو منھم بلغتھم وانزل علیہ تیسیرا منۃ بلسانہ و لسانھم والربا فی الٖلغۃ والمرادبہ فی الآیۃ کل زیادۃ لا یقابلھا عوض</p><p>He who claimed that this verse is abstract did not understand the clear and confident affirmation of the Shari` ah because Allah Almighty sent His messenger to a people of whom he was one, sent him (speaking) in their language, revealed His Book to him so that they comprehend it easily in their language, and in their language the word ربا riba means 'increase"; and in the verse, it means the increase that has no financial consideration against it, (but simply time).</p><p>Imam al-Razi (رح) has all of them that ربا riba is of two kinds - the riba on loans and the riba of taking more on barter. The first kind was well-known in جاھلیہ Jahiliyyah and people during those days used to transact it freely. The second kind is what comes through the hadith which rules that increase or decrease in the barter of certain commodities is also included under ربا riba.</p><p>It appears in Ahkam al-Qur'an of al-Jassas that ربا riba is of two kinds - the ربا riba in buying and selling and the ربا riba without buying and selling. The ربا riba of جاھلیہ Jahiliyyah belonged to this very second kind. By definition it means the loan on which 'profit' is taken on the basis of time duration. Ibn Rushd has, in Bidayah al-Mujtahid, taken the same view, and has further proved the unlawfulness of the ربا riba of taking profit' on loans, on the authority of the Qur'an, the Sunnah and the consensus of the Muslim community.</p><p>In Sharh Ma` ani al-Athar, Imam al-Tahawi (رح) has taken up this subject in great detail. He has said that the ربا riba mentioned in the Qur'an is, openly and clearly, the ربا riba that was given and taken on loans, and it was known as ربا riba in جاھلیہ Jahiliyyah . After that, it was through the statement of the Holy Prophet ﷺ ، and his Sunnah, that the other kind of ربا riba became known, and which was identified with increasing, decreasing or non-cash dealing in particular types of buying and selling activity. That this ربا riba is also haram stands proved by repeated ahadith of the Holy Prophet ﷺ . However, in the absence of fully clear details governing this kind of ربا riba some Companions of the Holy Prophet ﷺ faced difficulty and jurists differed.</p><p>Shah Waliullah (رح) has said in.Hujjatullah al-balighah حُجَّۃُ البالغہ that these are two separate things. One is the ربا riba in real terms, and the other is that which is included in the prohibition of ربا riba. The ربا riba in real terms means something additional claimed over the principal in a transaction of loan. But the hadith has included in the prohibition a transaction of bartering certain commodities whereby an additional measure is claimed in exchange of the same commodity. When it appears in the hadith of Sahih al-Bukhari that لا ربا فی النسیہ : "There is no ربا riba except in nasi'ah { loan}", it simply means that the real and primary ربا riba , the one that is commonly understood and termed as ربا riba, is nothing but taking 'profit' on loans. Excepting this, all other kinds have been annexed with it by extending prohibition to all of them.</p><p>Summing up the discussion</p><p>1. ربا riba was already a known transaction before the revelation of the Qur'an. The taking of increase on loans given for a certain time was called ربا riba.</p><p>2. The noble Companions, all of them, abandoned this ربا riba the moment its unlawfulness was revealed in the Qur'an. None of them had any difficulty or doubt in comprehending or explaining its meaning.</p><p>3. In the barter transactions of six commodities it was declared by the Holy Prophet g that whenever any one of these is bartered with a similar commodity, both of them must be equal in weight or measure. Any increase or decrease in such transactions has been declared as included in the prohibition of ربا riba . This much was expressly told by the Holy Prophet ﷺ . But the question was whether this special type of prohibition is restricted to these six commodities alone or it extends to some other commodities also, and if it extends to some other commodities, on what basis one can identify those commodities. This question needed a deeper insight into the juristic issues involved, and the Muslim jurists came out with different suggestions to answer this question. It was this very question that agitated the mind of Sayyidna ` Umar ؓ . Since the Holy Prophet ﷺ had not stated these rules himself and because doubt lurked therein,. Sayyidna ` Umar ؓ regretfully wished how good it would have been if the Messenger of Allah had set the relevant rules himself which would have given them peace of mind in doubtful situations. Then he said that not only ربا riba, but also the very doubt of ربا riba , wherever it may be, should be avoided.</p><p>4. It is certain that the real and primary ربا riba , which the Muslim jurists have called " ربا riba al-Qur'an" (the ربا riba of Qur'an) or " ربا riba al-Qard" (the ربا riba of loan), is exactly what was known and practised in Arabia, that is, claiming 'profit' on loan against the time allowed for repayment. Other kinds of ربا riba identified in hadith are all annexed to this very ربا riba and come under the injunction governing it. As regards the difference of opinion that rose in the community was exclusively related to this second type of ربا riba deals. The first kind of ربا riba is called ' ربا riba al-Qard فرض ' or "the ربا riba of Qur'an"; that it is categorically haram (forbidden) has never been disputed in the Muslim community.</p><p>In short, the ربا riba of today which is supposed to be the pivot of human economy and features in discussions on the problem of interest, is nothing but this ربا riba, the unlawfulness of which stands proved on the authority of the seven verses of the Qur'an, of more than forty ahadith and of the consensus of the Muslim community.</p><p>The second kind of ربا riba which occurs in buying and selling is neither common in practice, nor requires any discussion here.</p><p>Upto this point, effort was made to clarify the meaning of ربا riba as contemplated in the Qur'an and Sunnah, which is the first step towards understanding the problem of interest.</p><p>The Wisdom behind the Prohibition of ربا riba</p><p>Now comes the second part of the discussion which relates, to the wisdom behind the prohibition of ربا riba and to the spiritual and economic harms of ربا riba transactions because of which Islam has declared it to be such a major sin.</p><p>First of all, we should realize that there is nothing in the entire creation of the world which has no goodness or utility at all. Even in serpents, scorpions, wolves, lions, and in arsenic, that fatal poison, there are thousands of utilities for human beings. Is there anything in this vastness of nature which could really be called bad? Take theft, robbery, villainy, bribery - not one of these remains without this or that benefit. But, it is commonly recognized in every religion and community, in every school of thought, that things which have more benefits and less harms are called beneficial and useful. Conversely, things that cause more harm and less benefit are taken to be harmful and useless. Even the noble Qur'an, while declaring liquor and gambling to be hararn, proclaimed that they do hold some benefits for people, but the curse of sins they generate is far greater than the benefits they yield. Therefore, these cannot be called good or useful; on the contrary, taking these to be acutely harmful and destructive, it is necessary that they be avoided.</p><p>The case of riba is not different. Here the consumer of ربا riba does have some temporal benefit apparently coming to him, but its curse in this world and in the Hereafter is much too severe as compared to this benefit.</p><p>An intelligent person who compares things in terms of their profit and loss, harm and benefit can hardly include things of casual benefit with an everlasting loss in the list of useful things. Similarly, no sane and just person will say that personal and individual gain, which causes loss to the whole community or group, is useful. In theft, and in robbery, the gain of the gangster and the take of the thief is all too obvious, but it is certainly harmful for the entire community since it ruins its peace and sense of security. That is why no human being calls theft and robbery good.</p><p>After these introductory remarks, let us look at the problem of ربا riba. A little deliberation will show that its spiritual and moral loss as compared to the casual or transitory profit earned by the ربا riba -consumer is so severe that it virtually takes away the great quality of being 'human' from him. Again, it should be borne in mind that the transitory gain that comes to him is restricted to his person only. As compared to this, the entire community, victimized by economic crisis, suffers great loss. But, strange are the affairs of the world. When something becomes the craze of the time, its drawbacks go out of sight. One looks for nothing but gains - no matter how small, mean and casual be those gains. Nobody cares 'to look at the harm lying under them - no matter how fatal and universal it may be.</p><p>Custom and practice act like chloroform on human temperaments. They make them insensitive, There are very few individuals who would investigate into prevailing customs and practices and then try to understand how beneficial or harmful they are. Bad coming to worse, even if such harms are identified and people are openly warned of the dangers, the conformity to prevailing custom and practice is such that the right course is just not taken.</p><p>ربا Riba has become an epidemic in modern times holding the entire world squeezed in its clutches. In fact, it has so reversed the very taste of human nature that the bitter has started tasting sweet. That which is the cause of economic ruin for the entire humanity is being dished out as the solution of economic ills. The situation is such that a thinker who raises his voice in protest is brushed aside as crazy.</p><p>All this is what it is. But a physician of humanity must remain the physician he is. Should he, after having closely observed that epidemic has spread in an area and treatment has become ineffective, start thinking of telling people that there is just no disease around and everything is fine, he then becomes a killer of humanity robbing it of its potential. It is the duty of a really expert physician of human affairs, even at a time such as this, that he should continue telling people about the disease and its harmful effects and keep suggesting ways it could be cured.</p><p>1. The prophets come to reform human society. Whether or not they will be heard is something they never worry about. If they had waited for people to hear and obey them, کفر kufr and shirk would have certainly filled the whole world. Incidentally, who believed in the kalimah لا إله إلا اللہ محمد رسول اللہ : "There is no God but Allah" when the Last of the Prophets ﷺ was ordained by Allah for its preaching and teaching?</p><p>Although ربا riba is taken to be the backbone of contemporary economy, but the truth of the matter is, what some Western thinkers have themselves admitted, that it is no backbone of economics, rather on the contrary, it is a worm grown in and feeding on it.</p><p>But it is regrettable that even theoreticians and scientists of today are unable to free themselves from the stranglehold of custom and practice and do some serious thinking in this direction. How is it that even the experience of hundreds of years fails to attract their attention towards the ultimate outcome of ربا riba or interest, which is nothing except that peoples and communities around the world suffer from want and hunger, become victims of many an economic crisis and the poor grow poorer. As compared to their fate, some capitalists take advantage of the wealth of the whole community, become its leeches sucking blood from the body of the community and helping themselves to grow and prosper. The gall of these intellectuals is indeed surprising. When this reality is presented before them, they would like to refute us by taking us to the market places of U.S.A. and E.E.C. so that we could observe the blessings of interest. They like us to be impressed by the prosperity they have acquired through it. In fact, this is like taking us to show the blessings of acts committed by some nation of man-eaters and telling us how chubby and flushed with 'health' they are in their residences and work-places. Then to top that assertion, effort is made to prove on this basis, that this act of theirs is the best of acts.</p><p>However, in answer to that, any sane and just person would simply suggest that the 'blessings' of the act of man-eaters cannot be observed in the habitat of the man-eaters. One has to go to other habitats where lie dead bodies in thousands and thousands on whose blood and flesh these beasts have grown. Islam and the Shari'ah of Islam can never accept such an act as correct and useful, as a result of which, the humanity in general and the Muslim community in particular becomes a target of destruction while some individuals, or their groups, go on prospering.</p><p>Economic Drawbacks of ربا riba or Interest</p><p>If there was no other defect in ربا riba except that it results in the gain of some individuals and the loss of the whole humanity, that one and very defect would have been enough to justify its prohibition and hate-worthiness, although, it does have many other economic drawbacks and spiritual disasters.</p><p>First of all, let us understand how ربا riba is the gain of particular individuals and the loss of a community in general. The hackneyed method of ربا riba practised by usurers was so crude that even a person of ordinary commonsense could see how it benefitted a particular person and harmed the community in general. But 'the new enlightenment' of today, or shall we call it 'the new darkness', by producing 'purified' liquor through mechanical processing and aging, by inventing new and fancy forms for theft and robbery, and by innovating novel covers for evil and immodesty, has made everybody so 'civilized' that watchers of the surface are unable to see the evil hidden behind. Very similar to this, in order to continue the practice of ربا riba or interest, individual money-lending counters have been replaced by joint stock companies called banks. Now, to throw dust in everybody's eyes, consumers are 'educated' that this modern method of ربا riba is good for the whole community because common people do not know how to run a business with their money, or cannot do so due to shortage of capital, so money they all have goes as deposit in banks and everyone of them manages to get, no matter how little, some profit in the name of interest. In addition to that, big businessmen are given the opportunity to borrow money on interest from banks, invest in big business and reap the benefits. Thus interest has been made to appear as some sort of 'blessing' which is reaching all individuals of the community!</p><p>However, a little honesty will show that this is a grand deception which, by transforming dirty distilleries into posh hotels and hooker-dens into cinemas and night clubs, has been released to present poison as antidote, and the harmful as beneficial. Intelligent people have no problem in seeing through the deceptive covering placed on anti-moral crimes. They know it has inevitably increased crimes, spreading its poison more acutely than ever before. Similar is the case of ربا riba , the new form of which, by making the masses have a sip of an insignificant percentage of interest, has made them accomplices in their crime; while at the same time, they opened for themselves limitless opportunities to keep committing this crime.</p><p>Who does not know that this insignificant percentage of interest doled out by 'saving' banks and post offices to clients cannot, by any means, take care of their living expenses. They are, therefore, forced to go for manual labour or seek a job. Business is something they hardly think of themselves, and if somebody does play with the idea for a while, the problem is that the capital of the entire community sits in the banks and the shape of things in business is such that a person with a small capital can hardly make an entry there unless he wishes to commit suicide. The reason is that banks can advance a major loan only to one who has sound credit and large business. One who has a million can get a loan of ten millions. He can run a business valued ten times more than his personal capital would allow. In contrast, the man with a small capital has little or no credit rating; the banks do not trust him enough to advance a loan ten times more than his worth. One who owns a thousand can hardly get an even thousand, let alone ten thousand. Take the case of a person who owns a hundred thousand and runs a business worth a million by using nine hundred thousand of bank money. Suppose he earns a profit of one per cent which means he has earned a ten per cent profit on his hundred thousand. In comparison, a person who uses his personal hundred thousand in business, will earn a profit of no more than one per cent on his hundred thousand, which would be hardly enough to cover even his operating expenses. Then there is yet another factor; the man with a large capital can buy raw material from the market at a price so low and discounted which the small capitalist cannot get. As a result, the man with a small capital is rendered helpless and needy. Should he, secretly pursued by his misfortune, put his foot into some such business already monopolized by big capitalists, they will then, taking him to be an unwelcome partner in their godhood, make the market collapse, even if it be at their cost, making the small capitalist lose all his capital and profit. This is why business gets monopolized by some individuals who happen to be big capitalists.</p><p>Let us consider some other injuries caused by this interest-oriented economic system:</p><p>1. First comes the great injustice inflicted on the community when a whole set of people are deprived of the opportunity to engage in real business, and are reduced to economic slavery of big capitalists, who elect to give them a 'profit' of their choice as some tip.</p><p>2. Another loss that affects the whole country comes through the monopolization of market rates of commodities made possible by this system. They sell high and fill their coffers by emptying the pockets of the whole community. Worse still, they have the evil choice of stopping the sale of their holdings in order to further increase prices by design. If these selfish people were not allowed to feed on the combined capital of the community through the agency of banks, and if they were left with no other alternative but to run their business with their personal capital, things would be different. The small capitalist would have been saved from distress and these self-serving people would not be sitting as demigods on all trading options. The investors with a small capital, by showing profits in business ventures, would have given impetus to others. More and more businesses would come up managed by separate staffers giving livelihood to thousands of needy individuals besides making business profits fairly widespread, and of course, the general availability of merchandise in the market would be favourably affected. The reason is competition which motivates a businessman to reduce his margin of profit.</p><p>In short, this Machiavellian method has infected nations and communities with a fatal disease, apart from the brain-washing it has done which makes the patient take disease as the cure.</p><p>4. Now let us look at the third economic disaster engineered through bank interests. Here is a person with a capital of ten thousand and he goes in business worth a hundred thousand, the additional capital advanced by a bank as interest-bearing loan. If by chance, he is hit by loss, his capital sinks and he goes insolvent then the outcome is interesting. Just imagine that he bears only ten per cent of the loss, while the rest of the loss, that is ninety per cent, is absorbed by the whole community, whose money he had borrowed from the bank to invest in his business. Even if the bank writes off the loss as an interim measure, it is clear that the bank is the pocket of a nation, and the loss will ultimately hit the nation. The outcome is that the borrowing capitalist was the sole owner of the profit as far as the profit kept coming, leaving nothing or very little for the community. When came the loss, it was passed on to the whole community.</p><p>Yet another economic drawback of ربا riba lies in the predicament of the borrower on interest when he is hit by a major loss. Once this happens he is unable to survive anymore. To begin with, he never had enough capital the loss of which he could cushion. The loss throws him into a double distress. Not only does he lose his profit and capital but also, at the same time, gets buried under the bank loan for the liquidation of which he has no means. As compared to this, should he lose his entire capital in an interest-free business, he would, at the most be-come penniless but, burdened with debt he definitely will not be.</p><p>In 1954, the cotton business of Pakistan suffered, to use a word of the Qur'an, with the calamity of muhaq: destruction by loss). The Government rescued the businessmen at the cost of millions of rupees but nobody bothered to realize that all this was a curse of ربا riba or interest, for the simple reason that cotton dealers had invested mostly bank-borrowed capital in this business. Their own capital was insignificant. As Divine decree would have it, the cotton market fell so sharply that its price zoomed down from rupees one hundred and twenty-five to just ten rupees. The cotton traders were rendered incapable of returning money to cover bank margins. Left with no choice, the market was closed down and an SOS was sent to the Government. The Government stepped in and bought off the stocks, not at rupees ten, but at the raised price of ninety rupees. Thus it took upon itself the loss of millions and saved these traders from going insolvent. Whose money did the Government have? Naturally, it belonged to the same helpless poor nation, the Muslim ummah!</p><p>In short, the naked result of banking business is that some individuals reap benefits out of the capital of the entire community and the loss, when it comes, is made to fall on the whole nation.</p><p>The design for deception</p><p>You have already seen how ربا riba and interest prey on communities and nations and how some individuals are promoted instead. Along with it, you would do well to discover yet another demonstration of evil genius. When the consumers of ربا riba realized, out of their own experience as well, what the Qur'an has said: يَمْحَقُ اللَّـهُ الرِّ‌بَا that is, earnings of interest have to suffer from the calamity of muhaq مْحَقُ , from loss and destruction, as a result of which one has to go insolvent - they established two permanent institutions: The Insurance and the Stock Exchange. They saw that losses in business occur for two reasons. One of these takes the form of natural calamity like the drowning or burning of a ship or some such mishap of some other nature. The other could be that market rates of stock in hand go lower than its purchase price. The capital invested in both these situations is the jointly owned capital of the community, not that of the individual capitalist, therefore, the loss of the community is higher, and that of the individual capitalist, minimal. But they did not stop at that. In order to shift even this minimal loss factor on to the shoulders of the community, they floated insurance companies which hold the capital of the community, just as banks do. When some natural calamity inflicts losses on these consumers of rib, they use the medium of insurance to shift, not just partial, but the entire loss to the jointly held capital of the community.</p><p>People think that insurance companies are God's mercy as they rescue the sinking. But should they observe and think honestly, they would start seeing the same deception here too. Isn't it that their capital was formed by contributions from the community enticed by the promise of help in the event of unforeseen accidents. The truth is that the advantage of receiving large sums of money is derived by capitalists of higher rating, who would, on occasions, burn or bang their own car or get it stolen in order to buy a new one out of the insurance claim. At the probability rate of one or two percent there would be a couple of lucky fellows who might get some money because of accidental death.</p><p>Then there is the second kind of institution, the stock exchange which served as a defensive shield against price slumps. This speculative contraption was used to spread out the ill-effects of deals over every individual of the community, transferring thereby the loss coming to them onto the community once again.</p><p>This brief account, it is hoped, may have given you at least the idea that bank interest and the business it helps to flourish is the cause of want, hunger and economic incapacity of the entire humanity. Of course, some wealthy individuals have their wealth further increased through this method which results in the unmaking of the community and the making of some individuals who hold the key to the accumulated capital of the country or nation in their hands. Generally governments did notice this enormously disturbing phenomena but the cure they came up with was to increase the income tax rate for big capitalists, so much so that the maximum rate was set almost close to hundred per cent, which was all designed to funnel capital from them back into the national treasury.</p><p>But, as a result of such laws and as everyone knows, factories and businesses started maintaining fictional or doctored accounts. In order to hide a lot of capital from the Government, money once again started going into private treasuries.</p><p>To sum up, it is universally clear that concentration of wealth in the captivating hands of few individuals of a nation is highly injurious to the economic health of the country. This is why income tax rates are pushed so high, but experience bears out that this was no cure to the disease. Maybe the reason is that the disease was not correctly diagnosed, and the real cause remained undiscovered. This sort of treatment reminds one of the Persian line saying: 'you closed the door for safety without finding out that the enemy was sitting inside the house'.</p><p>The reason why wealth concentrates in the hands of big capitalists is nothing but interest-oriented business and the unjust profiteering from national wealth by particular individuals. Unless we put an end to this in accordance with the teachings of Islam and unless we promote the practice that everyone goes in business with 'his' capital only, this disease cannot be cured.</p><p>A doubt and its answer</p><p>The question arises here when public money is deposited in banks some benefit does trickle on to people, no matter how little it may be. May be, the big capitalists did manage to extract more benefits out of it. But what would happen if this system of depositing money in the banks was not there? The whole thing will end up being what it was in old days when money used to stay in underground chests, which was of no immediate use to the owner, or to anybody else.</p><p>The answer to this is that Islam has, on one hand, by declaring interest or ربا riba to be haram (unlawful), closed the door on the concentration of national wealth in the hands of a known few capitalists, while at the same time, it has, by imposing the obligation of the levy of زکاۃ zakah, compelled every owner of the above- threshold capital not to keep his capital frozen but invest it in business. Should a person hoard up his money or gold, and since زکاۃ zakah is a recurring obligation to pay, he will still be giving out the fortieth part of his holdings as زکاۃ zakah every year, as a result of which whatever he has will not be there anymore. Therefore, every sane person will have to put his capital in some useful enterprise, enjoy its benefits and allow others to share it with him and then, from the profit that he makes, he pays his زکاۃ zakah 'properly' as required.</p><p>The obligation of zakah ensures progress in business</p><p>We know that paying زکاۃ zakah properly has a great utility of its own. It aims to help the poor and the needy in the community. Similarly, this obligation is a wonderful method of persuading people to go in business, so that the economic status of Muslims is upgraded. It is clear when everybody realizes that frozen capital gets no profit, on the contrary, the fortieth part is invariably chiseled away at the end of each year, he will have to think of investing his money in some business. But his business will not follow the model of one man running a business on the strength of capital supplied by millions of people. That model works on interest. Since marketing money is haram, every wealthy person will seek to go in business on his own. And when it so happens that big capitalists are left with no choice but to engage in business supported by their personal capital, those with a small capital will not face the sort of difficulties in business take-offs that confronted them in the event they sought bank loans on interest to run a larger business. Thus the whole country will benefit by the universalization of business and its profits. When this happens, the poor and the needy in the country would certainly become beneficiaries of the system.</p><p>Interest: The spiritual ills:</p><p>Upto this point we were talking about the economic destructivity of interest. Now let us see how interest-oriented business so adversely affects the morals, and the spiritual potential of man:</p><p>1. Sacrifice and generosity are great qualities in human morals. Giving comfort to others at the cost of personal discomfort is wonderful. Interest-loaded business invariably leads to the extinction of this emotional refinement. A compulsive consumer of interest would hardly bear to see somebody else rising up to his level with the help of personal effort and capital. That he would think of passing some benefit to somebody from his resources is a far cry.</p><p>2. Rather than be merciful to the distressed, he is on the look out for an opportunity to take undue advantage of his distress.</p><p>3. The constant devouring of interest results in increasing greed for money to limits where he is all intoxicated, not knowing good from bad - totally heedless of the sad end of what he is doing.</p><p>Is it impossible to run a business without interest?</p><p>A discussion of the nature of ربا riba and the ills it plants and promotes in this world and in the Hereafter has already appeared in some details. Now remains the third part relating to the solution of the problem. We have seen its economic and spiritual drawbacks and we know clearly that it has been strictly forbidden in the Qur'an and Sunnah. But the problem is that ربا riba, of all the things, is sitting solid as the sheet-anchor of business in contemporary society. This is the wheel on which runs world business. How can we get free from its hold? These are times when getting rid of the banking system would mean closing down all business.</p><p>This can be answered by pointing out that a disease, once it spreads out and becomes an epidemic, certainly poses problems. Treatment does become difficult but useless it is not. Efforts made to correct the system do succeed finally. However, what is needed in the process is patience, steadfastness and courage. It is in the noble Qur'an itself that Allah Almighty has also said:</p><p>وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَ‌جٍ</p><p>Allah has not burdened you with any hardship in religion. (22:78)</p><p>Therefore, there must be a way to avoid ربا riba in which there is no economic loss, doors of national and international business are not closed, and salvation from ربا riba is also achieved.</p><p>To begin with, it is generally thought that, given the governing principles of banking as seen from the outside, banking system depends on ربا riba. Without it the banks just could not run. But, this thinking is categorically incorrect. The banking system could still survive as it is even without ربا riba. It could rather come out in better shape, beneficial and useful. However, in order to do so, it is necessary that a group of experts in Shari'ah and banking should, by consultation and cooperation, reconstruct its operating principles. With their proposals and projections, success will not remain far. When the day comes, the day when the banking system is run on the principle of Shari'ah, the whole world will, انشاء اللہ Inshallah, witness the real summum bonum, the great good of the nation and the community it brings in its wake. However, this is not the place to explain these principles and rules based on which the banking system could be run without ربا riba.59</p><p>59. This humble writer had, in consultation with some ` ulama', prepared a draft proposal of interest-free banking way back, and this was approved by some experts as practical in present day perspective. There were some who even put this in practice but finally, it did not work due to apathy of businessmen, and of course, the non-availability of Government sanction. فَاِلٰی اللہ المشتکی</p><p>ربا Riba is presently 'needed' for two reasons. If needed in business, that can be taken care of by amending the current banking rules. The second compulsion, why the poor and the needy get involved with ربا riba or interest, is that of their inevitable accidental needs. The best solution to this situation is already present in Islam in the form of زکاۃ zakah and obligatory صدقات sadaqat. But, because of heedlessness towards religion and the sources of its knowledge, even the system of زکاۃ zakah has been left inoperative (or ineffective). There is a countless number of Muslims who do not think of زکاۃ zakah, and for that matter, even salah. Those who do pay zakah, specially the gentlemen with large capital holdings, do not bother to calculate strictly and thus do not pay the full زکاۃ zakah amount due. Then there are those who do pay the full amount of زکاۃ zakah due, but their doing so is mechanical, sort of getting rid of it by taking it out of their pockets and be done with. Although the Divine injunction, does not simply call for the taking out of زکاۃ zakah , it rather bids that زکاۃ zakah be paid properly and paying properly can be accomplished correctly only when it is carried to those who deserve it and who are given proprietary rights over it. Now let us imagine how many Muslims there are who would take the trouble of finding the deserving and then arrange to have their زکاۃ zakah reach them? No matter how lacking in financial resources the Muslim ummah may be, but should it be that every زکاۃ zakah-obligated Muslim pays his زکاۃ zakah fully and properly, and adopts the correct method of so paying it by identifying the deserving and making sure that they receive it in their hands and as their possession, then no Muslim will ever need to get involved with interest-bearing borrowing. Of course, when it so happens that a just Islamic government comes into being and operates in accordance with rules laid down by the Shari` ah, and an Islamic</p><p>Baytul-Mal is established under its aegis, and in which is deposited the زکاۃ zakah of الاموال الظاہرہ amwal zahirah of all Muslims, then this Baytul-Mal can take care of the need of everyone needy. Should a situation call for a larger loan, this can be given without interest. Similarly, the unemployed can be inducted into the work force by arranging to have them run small shops and stores or by engaging them into a unit of industry. True was the remark made by some European expert who said that Muslims, if they strictly followed the system of زکاۃ zakah they have, will soon find that there is nobody poor and distressed in their community.</p><p>In short, just because practices of interest have spread out these days like some epidemic, it is incorrect to take for granted that abandonment of interest-based business would amount to economic suicide, and therefore, modern man is helpless when involved with interest-based dealings in business.</p><p>This much is, however, conceded that such abandonment is surely difficult for one or many individuals unless a whole nation, or a determined major party, or an Islamic government itself resolves to accomplish this objective with full and consistent attention. But this phenomena cannot be taken as an excuse for justifying ربا riba in principle.</p><p>What has been said here has two aims:</p><p>1. Muslim groups and governments who can accomplish this task correctly should focus their attention in this direction to free Muslims, rather the whole world, from the accursed effects of interest.</p><p>2. At least, all of us should start knowing what is right and correct in this respect. The disease should be recognized as a disease. Taking or giving interest is a sin but taking the haram to be halal is a much greater sin. At the least, this could be avoided. The practical sin does have some sort of outward benefit but this second sin against knowledge and belief, that effort be made to prove interest as halal, is greater than the first one. It is absurd and wasteful as well because there is hardly any financial loss in regarding interest as haram and confessing any involvement with it as sin. Doing so will close no business down. But the confession of a crime does become fruitful when one gets the توفیق tawfiq (God-given ability) to repent at some time when one could think of ways to avoid it.</p><p>In the end, I present some ahadith of the Holy Prophet to further strengthen the statement of above-mentioned aims. These re-assert the same Qur'anic verses where ربا riba has been strongly prohibited and where warnings of severe punishment have been given to those involved in it. The purpose is to bring about, at least, a sense of awakening - the realization that a sin is a sin, and the concern that something should be done to abstain from it. Perhaps, the minimum change that can come out of this is not to make two sins out of one by treating the Haram as halal. Thus we shall be saved from seeing even highly righteous and observing Muslims who would spend nights in تھجد tahajjud (pre-dawn nafl Salah) and ذکر dhikr of Allah (remembrance of Allah), yet when they reach their store or factory in the morning, they would not even think that, by indulging in dealings of interest and gambling, they are committing some sin!</p>

The prohibition of ربا ribaFrom these verses begins the description of the forbiddance of riba ربا and the injunctions relating to its unlawfulness. This issue is very important from different angles. On the one hand, there are the severe warnings of the Qur'an and Sunnah and on the other, it has been taken today as an integral part of the world economy. The desired liberation from it seems to be infested with difficulties. The problem is very detail-oriented and has to be taken up in all possible aspects.First of all we have to deliberate into the correct interpretation of these verses of the Qur'an and into what has been said in authentic ahadith and then determine what riba ربا is in the terminology of the Qur'an and Sunnah, what transactions it covers, what is the underlying wisdom behind its prohibition and what sort of harm it brings to society.The second aspect of riba ربا is intellectual and economic. Is it true that ربا riba guarantees the economic development of the world, so much so, that its suspension will categorically result in the destruction of trade and general economic activity? Or, this whole evil cycle is nothing but the brain-child of those heedless of Allah Almighty and the Hereafter. Otherwise, all economic problems can be solved without it as well. Going a step further, we can even say that the economic peace in the world depends on the elimination of riba ربا ، let alone the resolution of its problems. Riba ربا is the greatest cause of the economic maladies of the world.This second aspect involves the discussion of an economic problem under which come long debates which are not related to the interpretation of the Qur'an, therefore, we shall restrict ourselves to dealing with the first aspect only, which requires no less details either.Here we have a total of six verses which state the prohibition of riba ربا and set forth related injunctions. Out of these, the first sentence of the first verse points out to the sad end of those involved in riba ربا transactions and to the disgraceful and disheveled nature of their rising on the day of resurrection. It is said that those who consume riba ربا do not stand except like a man who has been driven crazy by the embrace of some satan or jinn. It appears in hadith that the word, la yaqumuna or 'do not stand' means the rising of the dead from their graves on the day of resurrection in the sense that the dealer in riba ربا ، when he rises from his grave, will rise like the mad man who has been driven crazy by some satan شیطان or jinn.The first thing we find out from this sentence is that a human being can faint or go mad under the influence of jinns and satans شیطان and the observations of those who have had such experience prove it. Hafiz Ibn Qaiyyim al-Jawziyyah (رح) has confirmed that physicians and philosophers have conceded that epilepsy, fainting or madness are caused by several different reasons, one of which, at times, could also be the input of jinns and satans شیطان . Those who reject this have no other argument in their favour except that obviously it is too far out to believe.The second point to be noted here is that the Qur'an does not say that the consumers of riba ربا will rise in a state of madness or insanity. Instead, it refers to a peculiar condition of lunacy or fit or stupefaction - as if someone has been embraced by Satan and driven crazy. Perhaps, this carries the hint that a person struck with lunacy or fit is, at times, found inactive and silent while usually these people will not be found in that dormant state. Instead, they would be identified by their ranting, raving and crazy doings as a result of the satanic touch.Perhaps, there might be yet another hint here. It is commonly noticed that human senses come to a flat nothing after fainting or insanity following a sickness; the very feeling of pain or punishment is just not there. But these people will not be found in that inert state. On the contrary, they would feel, with full sensitivity, the pain and the punishment like one shadowed by-a demon.Now, at this point, we have to look for certain compatibility in crime and punishment. When punishment comes from Allah Almighty, for a person or group, against a certain crime, it is certainly appropriate to the crime. Therefore, raising the consumers of riba ربا ، without sense, on the day of resurrection is perhaps indicative of a certain parallelism. Isn't it that the consumer of riba ربا is so drunk with his greed for money that he is neither kind to anyone poor, nor does he blush before anyone for what he does? Since he was really senseless during his lifetime in the world, he was raised on the day of resurrection in that same condition. Or, may be, he was so punished because, in the mortal world, he demonstrated his lack of reason as reason, that is, he declared riba ربا to be like trade; therefore, he was made to rise all deprived of his sanity.Also noteworthy here is the fact that the verse uses the expression ya'kuluna or 'eating' of riba ربا and, by application, means the taking and using of ربا riba. This may be in eating or clothing or housing and its furnishings. But, it was identified with the act of 'eating' because that which is eaten cannot possibly be retrieved, contrary to other type of uses where things can be taken back. Therefore, total possession and monopoly are expressed through the word, ` eating'. This metaphor is found, not only in the Arabic language, but in Urdu, Persian and several other languages (English: 'eat', or the stronger word, 'devour' ).After that, comes the second sentence, in which, giving the reason for this punishment of the consumers of ربا riba, it has been said that these people have committed two crimes. One: They consumed the prohibited (حرام haram) by dealing in ربا riba. Two: They took it to be lawful (حلال halal ) and, in reply to those who declared it to be حرام haram, they said that buying and selling is very much like ربا riba. Just as 'profit' is derived from ربا riba, so is profit derived from buying and selling. If ربا riba is حرام haram, trade should be حرام haram too, although it is not prohibited in the sight of anyone.Here, given the dictates of the situation, they might have said that ربا riba is also like trade so, when trade is حلال halal , ربا riba should be حلال halal too. But they, by changing the style of their statement, took a sort of mocking plunge at those who said that ربا riba was حرام haram, thereby telling them in effect - 'if you say ربا riba is حرام haram,, then you must say that trade is also حرام haram'.In the third sentence, in reply to what these people said, Allah Almighty negated their position by saying that these people regard ربا riba as equal to trade, although there is a world of difference between the two in accordance with the will and command of Allah Almighty. When He has made the one حلال halal and the other, حرام haram - how could they be equal?Keeping this reply in mind, we should note that the objection raised by those people (the defenders of ربا riba) was based on a purely rational argument. They were simply saying that since both activities aimed at earning profit, their governing injunction should also be one and the same. Praise be to Allah Almighty that He did not answer their rational doubt by a parallel rational explanation. Rather on the contrary, answering in His wisdom, He said that Allah Almighty is the absolute, sovereign master of all and He alone knows the harm and benefit, the good and bad of everything, most comprehensively. When He declares something to be حلال halal , and something else to be حرام haram, you should immediately realize that there must be some loss or harm or evil in that which has been declared حرام haram, even if one does or does not see through it. This is because the actual reality of this whole system, and the benefit and harm that lies therein, can only be encompassed by the same ` Alim العلیم (the Knower) and Khabir الخبیر (the Aware), from Whose reach of knowledge the minutest particle of the world cannot escape. The individuals or groups in this world can identify their expedient gains and their losses, but they just cannot claim to have encompassed the entire range of benefits and harms affecting the whole wide world. There are things that appear to be beneficial for a certain person or group but, when looked at in the perspective of the whole nation or country, the same things prove to be harmful.Following that, it is said in the third sentence that a person, who had collected some money before ربا riba was declared حرام haram, and who repented after ربا riba was declared حرام haram, and promised to himself that he would not go near it in the future, he then, will find that the amount so collected belonged to him based on the outward dictate of the Shari'ah. Now remains the inward affair, that of his sincere, heart-felt abstinence, or that of his possible hypocritical repentance, that will be retired as a matter between him and His Lord. If the repentance comes from the heart, it will be beneficial in the sight of Allah, otherwise it will pass into nothingness. Common people have no right to doubt about it. However, one who hears good counsel, yet elects to revert to the same erroneous pattern of word and deed, for such people Hell is the place to go since this act of eating ربا riba is a sin. And since their saying, that ربا riba is حلال halal like trade, is haft, they will, for that reason, live in Hell for ever.Some additional details about ربا RibaSince ربا riba has become the supporting pillar of the prevailing trading system today, it is commonly noticed that people are usually disposed to balk at the idea of its unlawfulness when confronted with its prohibition under the verses of the Book of Allah and the Traditions of the Holy Prophet ﷺ . Rather than understand and explain its real nature, they tend to diffuse the issue with excuses. I wish to state humbly that the issue has to be first analysed and discussed sanely by taking up each aspect in its proper setting, without which we are sure to end up confusing issues. There are three parts of this discussion:1. What is the real nature of ربا riba in the Qur'an and Sunnah, and what forms it does it cover?2. What is the wisdom behind the prohibition of this riba?3. Granted that ربا riba, no matter how evil it may be, has become a pillar of the economic system all over the contemporary world. Now if we were to abandon it, under injunctions of the Qur'an, how will the system of banking and trade run?To begin with, the word, ربا (Riba) is a well-known word in the Arabic language. This word was known, not only since the blessed appearance of the noble Prophet ﷺ ، but also during the time when Arabia was pagan and the Qur'an was not yet revealed. Moreover, the verses of Surah al-Nis-a' also tell us that the word ربا riba and its related dealings were equally well-known during the times of the Torah, where too, it was declared حرام haram (unlawful).It is obvious that ربا riba was known since ages in Arabia and its environs. Continuous transactions were being made as an established custom. When the Qur'an was revealed, it not only prohibited ربا riba but also gave the information that ربا riba was made unlawful for the community of Musa as well. How then, can the nature of this word be-come something so ambiguous that it starts presenting difficulties in understanding and explaining its meaning and applications?This is the reason why, in the year of Hijrah 8, when the verses of Surah al-Baqarah relating to the unlawfulness of ربا riba were revealed, there appears no report from the noble Companions anywhere which may indicate that they had to face any doubt in understanding the real nature of ربا riba, and that they had to go as far as to verify it with the Holy Prophet himself, something they did in other matters. On the contrary, just as they immediately acted upon the injunction prohibiting liquor the moment it was revealed, very similarly, they abandoned all ربا riba transactions the moment the injunction prohibiting ربا riba was revealed. The Muslims just cancelled all ربا riba amounts that non-Muslims owed to them on all their deals made before the prohibition. Then, the case of Muslims who did not wish to give ربا riba amounts they owed was brought to the court of the Amir of Makkah. He inquired the Holy Prophet ﷺ . The deciding injunction was revealed by Allah Almighty through the verses of Surah al-Baqarah which declared that it was also not permissible now to give or take ربا riba amounts that belonged to the previous times.Here the non-Muslims might have found the ground to question as to why should they suffer loss of money because of an injunction of Islamic law? Therefore, in order to offset that possibility, the Holy Prophet made it clear in his Address of the Last Hajj that this injunction of Islamic law affects, not only the non-Muslims, but also the Muslims in an equal degree. And the very first amount of ربا riba that was written off was the enormous amount which belonged to Sayyidna ` Abbas ؓ ، the respected uncle of the Holy Prophet ﷺ .In short, when ربا riba was prohibited, its meaning was no secret. It was a known practice. It was the same ربا riba as the Arabs used to give and take it and called it as such. The Qur'an made it حرام haram, and the Holy Prophet g enforced the ruling, not in the form of some moral teaching, but as the law of the land. However, he did include certain forms of transactions under ربا riba which were not generally held to he ربا riba. It was the determining of these very forms that posed difficulties for Sayyidna ` Urnar ؓ ، and here it was that the leading jurists of Islam differed; otherwise, the real ربا riba, which the Arabs knew by that very name, was never doubted or questioned by anybody as there was no reason to do so.Now let us find out what ربا riba the Arabs were used to. The renowned commentator, Ibn Jarir ؓ has reported from Sayyidna Mujahid that the ربا riba practised in pagan Arabia which was prohibited by the Qur'an consisted of giving loan for a fixed period and then taking a fixed increase over and above the principal. If the loan was not paid back on the fixed date, an extension of time was granted on condition that the ربا riba was to be further increased. The same information has been reported from Sayyidna Qatadah ؓ ، and from other leading commentators. (Tafsir Ibn Jarir, page 62, volume 3)Abu Hayyan al-Gharnati, the famous commentator from Andulusia (Spain) has, in his commentary - al-Bahr al-Muhit, reported the same form of ربا riba prevailing in pagan Arabia, that is, they advanced a loan, took their 'profit' on it, and if the time for repayment was to be extended beyond the first due date, they increased the amount of interest in that proportion. This was called ربا riba. These were the people of the same pagan Arabia who said that taking 'profit' when they give their money on loan should also be permissible similar to buying and selling where taking 'profit' is permissible. The Holy Qur'an declared this to be حرام haram and made it clear that the injunctions governing buying and selling were different.The same subject has been authentically narrated in all reliable books of Tafsir, such as, Tafsir Ibn Kathir, al-Tafsir al-Kabir and Ruh al-Ma` ani etc.Ibn al-` Arabi has said in Ahkam al-Qur'an:الربو فی اللغہ الرباوۃ و المردبہ فی الایہ کل زیادۃ لا یقابلھا عرضLexically, ربا riba means increase, and in the verse, it means the increase against which there is nothing in exchange but a loan and its time.Imam al-Razi (رح) has said in his Tafsir that ربا riba takes two forms. It could be ربا riba in trading transactions, and in loans. This second form was what commonly prevailed in جاھلیہ Jahiliyyah or pagan Arabia. The known practice was that they would give their money on loan to someone for a fixed period of time and receive 'profit' against it every month. If the borrower failed to pay back at the appointed time, the time-limit was extended on condition that the amount of ربا riba was to be further increased. This was the ربا riba of the Age of Ignorance (Jahiliyyah جاھلیہ ) which was declared حرام haram (unlawful) by the Holy Qur'an.In Ahkam al-Qur'an, Imam al-Jassas (رح) defines ربا riba as follows:ھوالقرض المشروط فیہ الاجل وزیادہ مال علی المستقرضThe loan given for a certain time on condition that the borrower will pay an increased amount above the principal.In hadith, the Holy Prophet ﷺ has defined ربا riba by saying:کل فرض جر نفعاً فھورباThe loan that draws profit is ربا riba.This hadith appears in al-Jami' al-Saghir and al-Azizi calls it hasan حسن .To sum up, the giving of loan and then taking 'profit' on it is ربا riba, which was widely known and practised during the جاھلیہ Jahiliyyah in Arabia, which was clearly declared حرام haram by the subject verse of the Holy Qur'an, and which was abandoned by the noble Companions the moment these verses were revealed, and the Holy Prophet ﷺ enforced its prohibition through his judgments in the legal suits. As there was no ambiguity in its connotation, nobody faced any doubt or difficulty in understanding the termsHowever, the Holy Prophet ﷺ did include some forms of buying and selling within the range of ربا riba which the Arabs did not take as ربا riba. For instance, in the buying and selling of six commodities on barter basis, he ruled that they be exchanged like for like, equal for equal, and hand-to-hand. Any deviation in measure, more or less, and any credit-oriented transaction with regard to these commodities will also fall within the purview of ربا riba. These six commodities are gold, silver, wheat, barley, dates and grapes.Under the same principle, the Holy Prophet ﷺ ، after the revelation of the verses of ربا riba, ruled that some forms of transactions in vogue known as al-inuzabanah57 and al-muhagalah58 come under ربا riba, and therefore, declared them to be حرام haram.(Ibn kathir with reference to Mustadrak Hakim,57-Al-muzabanah (4p) is the sale of fruit upon its tree by taking fruit already plucked on the basis of conjecture.58-Al-muhaqalah (4a, dI) is the sale of grains, such as wheat, chick-peas etc, still in the ears of their standing crop by taking dried and husked wheat or chick-peas on the basis of conjecture. Since conjecture has the possibility of things turning out less or more, it was prohibited.Here the question worth consideration was: Are these six commodities particular as such, or there are other commodities also which fall under the same injunction? If there are some, what shall be the the basis for including other commodities under the same rule? What forms shall be taken to have come under ربا riba? This was the difficulty faced by Sayyidna ` Umar ؓ because of which he said:اِن آیہ الربوا من آخر ما نزل من القرآن واِن النبی ﷺ قبض قبل اَن یبینۃ لنا فدعوا الربوا و الریبۃThe verse of ربا riba is among the last verses of the Qur'an. The Holy Prophet was taken away before he could make its details clear for us. So give up not only ربا riba but also all the doubtful transactions. (Ahkam al-Qur'an, Jassas, page 551 and Tafsir Ibn Kathir, with reference to Ibn Majah, page 328, volume 1).Here Sayyidna ` Umar ؓ is talking about the particular forms of buying and selling transactions, and their details, which were not taken as ربا riba in Jahiliyyah جاھلیہ . Bringing these under the category of ربا riba, the Holy Prophet ﷺ made them haram. As regards the main ربا riba, which was commonly known in Arabia and which was abandoned by the noble Companions ؓ and was enforced by the Holy Prophet ﷺ announcing its prohibition publicly during his Address of the Last Hajj, it was not possible at all that Sayyidna ` Umar ؓ would have faced any difficulty or doubt in understanding it. Moreover, when Sayyidna ` Umar ؓ did face doubt in certain forms of ربا riba, he resolved the problem by proposing that the forms where there is the least doubt of ربا riba should also be abandoned.But it is surprising that some of those who are slavishly impressed by the veneer of glamour, wealth and the interest-based trading system of today, have deduced from this saying of Sayyidna ` Umar ؓ that the sense of ربا riba had thus been left abstract and that there is room for personal opinion here, the error of which has already been proved by a lot of material before us. In Ahkam al-Qur'an احکام القرآن ، Ibn al-'Arabi has strongly refuted those who had used the words of Sayyidna ` Umar ؓ to classify the verses of ربا riba as abstract. He says:ان من زعم ان ھذا الایۃ مجملۃ فلم یفھم مقاطع الشریعۃ فان اللہ تعالیٰ ارسل رسولہ الی قوم ھو منھم بلغتھم وانزل علیہ تیسیرا منۃ بلسانہ و لسانھم والربا فی الٖلغۃ والمرادبہ فی الآیۃ کل زیادۃ لا یقابلھا عوضHe who claimed that this verse is abstract did not understand the clear and confident affirmation of the Shari` ah because Allah Almighty sent His messenger to a people of whom he was one, sent him (speaking) in their language, revealed His Book to him so that they comprehend it easily in their language, and in their language the word ربا riba means 'increase"; and in the verse, it means the increase that has no financial consideration against it, (but simply time).Imam al-Razi (رح) has all of them that ربا riba is of two kinds - the riba on loans and the riba of taking more on barter. The first kind was well-known in جاھلیہ Jahiliyyah and people during those days used to transact it freely. The second kind is what comes through the hadith which rules that increase or decrease in the barter of certain commodities is also included under ربا riba.It appears in Ahkam al-Qur'an of al-Jassas that ربا riba is of two kinds - the ربا riba in buying and selling and the ربا riba without buying and selling. The ربا riba of جاھلیہ Jahiliyyah belonged to this very second kind. By definition it means the loan on which 'profit' is taken on the basis of time duration. Ibn Rushd has, in Bidayah al-Mujtahid, taken the same view, and has further proved the unlawfulness of the ربا riba of taking profit' on loans, on the authority of the Qur'an, the Sunnah and the consensus of the Muslim community.In Sharh Ma` ani al-Athar, Imam al-Tahawi (رح) has taken up this subject in great detail. He has said that the ربا riba mentioned in the Qur'an is, openly and clearly, the ربا riba that was given and taken on loans, and it was known as ربا riba in جاھلیہ Jahiliyyah . After that, it was through the statement of the Holy Prophet ﷺ ، and his Sunnah, that the other kind of ربا riba became known, and which was identified with increasing, decreasing or non-cash dealing in particular types of buying and selling activity. That this ربا riba is also haram stands proved by repeated ahadith of the Holy Prophet ﷺ . However, in the absence of fully clear details governing this kind of ربا riba some Companions of the Holy Prophet ﷺ faced difficulty and jurists differed.Shah Waliullah (رح) has said in.Hujjatullah al-balighah حُجَّۃُ البالغہ that these are two separate things. One is the ربا riba in real terms, and the other is that which is included in the prohibition of ربا riba. The ربا riba in real terms means something additional claimed over the principal in a transaction of loan. But the hadith has included in the prohibition a transaction of bartering certain commodities whereby an additional measure is claimed in exchange of the same commodity. When it appears in the hadith of Sahih al-Bukhari that لا ربا فی النسیہ : "There is no ربا riba except in nasi'ah { loan}", it simply means that the real and primary ربا riba , the one that is commonly understood and termed as ربا riba, is nothing but taking 'profit' on loans. Excepting this, all other kinds have been annexed with it by extending prohibition to all of them.Summing up the discussion1. ربا riba was already a known transaction before the revelation of the Qur'an. The taking of increase on loans given for a certain time was called ربا riba.2. The noble Companions, all of them, abandoned this ربا riba the moment its unlawfulness was revealed in the Qur'an. None of them had any difficulty or doubt in comprehending or explaining its meaning.3. In the barter transactions of six commodities it was declared by the Holy Prophet g that whenever any one of these is bartered with a similar commodity, both of them must be equal in weight or measure. Any increase or decrease in such transactions has been declared as included in the prohibition of ربا riba . This much was expressly told by the Holy Prophet ﷺ . But the question was whether this special type of prohibition is restricted to these six commodities alone or it extends to some other commodities also, and if it extends to some other commodities, on what basis one can identify those commodities. This question needed a deeper insight into the juristic issues involved, and the Muslim jurists came out with different suggestions to answer this question. It was this very question that agitated the mind of Sayyidna ` Umar ؓ . Since the Holy Prophet ﷺ had not stated these rules himself and because doubt lurked therein,. Sayyidna ` Umar ؓ regretfully wished how good it would have been if the Messenger of Allah had set the relevant rules himself which would have given them peace of mind in doubtful situations. Then he said that not only ربا riba, but also the very doubt of ربا riba , wherever it may be, should be avoided.4. It is certain that the real and primary ربا riba , which the Muslim jurists have called " ربا riba al-Qur'an" (the ربا riba of Qur'an) or " ربا riba al-Qard" (the ربا riba of loan), is exactly what was known and practised in Arabia, that is, claiming 'profit' on loan against the time allowed for repayment. Other kinds of ربا riba identified in hadith are all annexed to this very ربا riba and come under the injunction governing it. As regards the difference of opinion that rose in the community was exclusively related to this second type of ربا riba deals. The first kind of ربا riba is called ' ربا riba al-Qard فرض ' or "the ربا riba of Qur'an"; that it is categorically haram (forbidden) has never been disputed in the Muslim community.In short, the ربا riba of today which is supposed to be the pivot of human economy and features in discussions on the problem of interest, is nothing but this ربا riba, the unlawfulness of which stands proved on the authority of the seven verses of the Qur'an, of more than forty ahadith and of the consensus of the Muslim community.The second kind of ربا riba which occurs in buying and selling is neither common in practice, nor requires any discussion here.Upto this point, effort was made to clarify the meaning of ربا riba as contemplated in the Qur'an and Sunnah, which is the first step towards understanding the problem of interest.The Wisdom behind the Prohibition of ربا ribaNow comes the second part of the discussion which relates, to the wisdom behind the prohibition of ربا riba and to the spiritual and economic harms of ربا riba transactions because of which Islam has declared it to be such a major sin.First of all, we should realize that there is nothing in the entire creation of the world which has no goodness or utility at all. Even in serpents, scorpions, wolves, lions, and in arsenic, that fatal poison, there are thousands of utilities for human beings. Is there anything in this vastness of nature which could really be called bad? Take theft, robbery, villainy, bribery - not one of these remains without this or that benefit. But, it is commonly recognized in every religion and community, in every school of thought, that things which have more benefits and less harms are called beneficial and useful. Conversely, things that cause more harm and less benefit are taken to be harmful and useless. Even the noble Qur'an, while declaring liquor and gambling to be hararn, proclaimed that they do hold some benefits for people, but the curse of sins they generate is far greater than the benefits they yield. Therefore, these cannot be called good or useful; on the contrary, taking these to be acutely harmful and destructive, it is necessary that they be avoided.The case of riba is not different. Here the consumer of ربا riba does have some temporal benefit apparently coming to him, but its curse in this world and in the Hereafter is much too severe as compared to this benefit.An intelligent person who compares things in terms of their profit and loss, harm and benefit can hardly include things of casual benefit with an everlasting loss in the list of useful things. Similarly, no sane and just person will say that personal and individual gain, which causes loss to the whole community or group, is useful. In theft, and in robbery, the gain of the gangster and the take of the thief is all too obvious, but it is certainly harmful for the entire community since it ruins its peace and sense of security. That is why no human being calls theft and robbery good.After these introductory remarks, let us look at the problem of ربا riba. A little deliberation will show that its spiritual and moral loss as compared to the casual or transitory profit earned by the ربا riba -consumer is so severe that it virtually takes away the great quality of being 'human' from him. Again, it should be borne in mind that the transitory gain that comes to him is restricted to his person only. As compared to this, the entire community, victimized by economic crisis, suffers great loss. But, strange are the affairs of the world. When something becomes the craze of the time, its drawbacks go out of sight. One looks for nothing but gains - no matter how small, mean and casual be those gains. Nobody cares 'to look at the harm lying under them - no matter how fatal and universal it may be.Custom and practice act like chloroform on human temperaments. They make them insensitive, There are very few individuals who would investigate into prevailing customs and practices and then try to understand how beneficial or harmful they are. Bad coming to worse, even if such harms are identified and people are openly warned of the dangers, the conformity to prevailing custom and practice is such that the right course is just not taken.ربا Riba has become an epidemic in modern times holding the entire world squeezed in its clutches. In fact, it has so reversed the very taste of human nature that the bitter has started tasting sweet. That which is the cause of economic ruin for the entire humanity is being dished out as the solution of economic ills. The situation is such that a thinker who raises his voice in protest is brushed aside as crazy.All this is what it is. But a physician of humanity must remain the physician he is. Should he, after having closely observed that epidemic has spread in an area and treatment has become ineffective, start thinking of telling people that there is just no disease around and everything is fine, he then becomes a killer of humanity robbing it of its potential. It is the duty of a really expert physician of human affairs, even at a time such as this, that he should continue telling people about the disease and its harmful effects and keep suggesting ways it could be cured.1. The prophets come to reform human society. Whether or not they will be heard is something they never worry about. If they had waited for people to hear and obey them, کفر kufr and shirk would have certainly filled the whole world. Incidentally, who believed in the kalimah لا إله إلا اللہ محمد رسول اللہ : "There is no God but Allah" when the Last of the Prophets ﷺ was ordained by Allah for its preaching and teaching?Although ربا riba is taken to be the backbone of contemporary economy, but the truth of the matter is, what some Western thinkers have themselves admitted, that it is no backbone of economics, rather on the contrary, it is a worm grown in and feeding on it.But it is regrettable that even theoreticians and scientists of today are unable to free themselves from the stranglehold of custom and practice and do some serious thinking in this direction. How is it that even the experience of hundreds of years fails to attract their attention towards the ultimate outcome of ربا riba or interest, which is nothing except that peoples and communities around the world suffer from want and hunger, become victims of many an economic crisis and the poor grow poorer. As compared to their fate, some capitalists take advantage of the wealth of the whole community, become its leeches sucking blood from the body of the community and helping themselves to grow and prosper. The gall of these intellectuals is indeed surprising. When this reality is presented before them, they would like to refute us by taking us to the market places of U.S.A. and E.E.C. so that we could observe the blessings of interest. They like us to be impressed by the prosperity they have acquired through it. In fact, this is like taking us to show the blessings of acts committed by some nation of man-eaters and telling us how chubby and flushed with 'health' they are in their residences and work-places. Then to top that assertion, effort is made to prove on this basis, that this act of theirs is the best of acts.However, in answer to that, any sane and just person would simply suggest that the 'blessings' of the act of man-eaters cannot be observed in the habitat of the man-eaters. One has to go to other habitats where lie dead bodies in thousands and thousands on whose blood and flesh these beasts have grown. Islam and the Shari'ah of Islam can never accept such an act as correct and useful, as a result of which, the humanity in general and the Muslim community in particular becomes a target of destruction while some individuals, or their groups, go on prospering.Economic Drawbacks of ربا riba or InterestIf there was no other defect in ربا riba except that it results in the gain of some individuals and the loss of the whole humanity, that one and very defect would have been enough to justify its prohibition and hate-worthiness, although, it does have many other economic drawbacks and spiritual disasters.First of all, let us understand how ربا riba is the gain of particular individuals and the loss of a community in general. The hackneyed method of ربا riba practised by usurers was so crude that even a person of ordinary commonsense could see how it benefitted a particular person and harmed the community in general. But 'the new enlightenment' of today, or shall we call it 'the new darkness', by producing 'purified' liquor through mechanical processing and aging, by inventing new and fancy forms for theft and robbery, and by innovating novel covers for evil and immodesty, has made everybody so 'civilized' that watchers of the surface are unable to see the evil hidden behind. Very similar to this, in order to continue the practice of ربا riba or interest, individual money-lending counters have been replaced by joint stock companies called banks. Now, to throw dust in everybody's eyes, consumers are 'educated' that this modern method of ربا riba is good for the whole community because common people do not know how to run a business with their money, or cannot do so due to shortage of capital, so money they all have goes as deposit in banks and everyone of them manages to get, no matter how little, some profit in the name of interest. In addition to that, big businessmen are given the opportunity to borrow money on interest from banks, invest in big business and reap the benefits. Thus interest has been made to appear as some sort of 'blessing' which is reaching all individuals of the community!However, a little honesty will show that this is a grand deception which, by transforming dirty distilleries into posh hotels and hooker-dens into cinemas and night clubs, has been released to present poison as antidote, and the harmful as beneficial. Intelligent people have no problem in seeing through the deceptive covering placed on anti-moral crimes. They know it has inevitably increased crimes, spreading its poison more acutely than ever before. Similar is the case of ربا riba , the new form of which, by making the masses have a sip of an insignificant percentage of interest, has made them accomplices in their crime; while at the same time, they opened for themselves limitless opportunities to keep committing this crime.Who does not know that this insignificant percentage of interest doled out by 'saving' banks and post offices to clients cannot, by any means, take care of their living expenses. They are, therefore, forced to go for manual labour or seek a job. Business is something they hardly think of themselves, and if somebody does play with the idea for a while, the problem is that the capital of the entire community sits in the banks and the shape of things in business is such that a person with a small capital can hardly make an entry there unless he wishes to commit suicide. The reason is that banks can advance a major loan only to one who has sound credit and large business. One who has a million can get a loan of ten millions. He can run a business valued ten times more than his personal capital would allow. In contrast, the man with a small capital has little or no credit rating; the banks do not trust him enough to advance a loan ten times more than his worth. One who owns a thousand can hardly get an even thousand, let alone ten thousand. Take the case of a person who owns a hundred thousand and runs a business worth a million by using nine hundred thousand of bank money. Suppose he earns a profit of one per cent which means he has earned a ten per cent profit on his hundred thousand. In comparison, a person who uses his personal hundred thousand in business, will earn a profit of no more than one per cent on his hundred thousand, which would be hardly enough to cover even his operating expenses. Then there is yet another factor; the man with a large capital can buy raw material from the market at a price so low and discounted which the small capitalist cannot get. As a result, the man with a small capital is rendered helpless and needy. Should he, secretly pursued by his misfortune, put his foot into some such business already monopolized by big capitalists, they will then, taking him to be an unwelcome partner in their godhood, make the market collapse, even if it be at their cost, making the small capitalist lose all his capital and profit. This is why business gets monopolized by some individuals who happen to be big capitalists.Let us consider some other injuries caused by this interest-oriented economic system:1. First comes the great injustice inflicted on the community when a whole set of people are deprived of the opportunity to engage in real business, and are reduced to economic slavery of big capitalists, who elect to give them a 'profit' of their choice as some tip.2. Another loss that affects the whole country comes through the monopolization of market rates of commodities made possible by this system. They sell high and fill their coffers by emptying the pockets of the whole community. Worse still, they have the evil choice of stopping the sale of their holdings in order to further increase prices by design. If these selfish people were not allowed to feed on the combined capital of the community through the agency of banks, and if they were left with no other alternative but to run their business with their personal capital, things would be different. The small capitalist would have been saved from distress and these self-serving people would not be sitting as demigods on all trading options. The investors with a small capital, by showing profits in business ventures, would have given impetus to others. More and more businesses would come up managed by separate staffers giving livelihood to thousands of needy individuals besides making business profits fairly widespread, and of course, the general availability of merchandise in the market would be favourably affected. The reason is competition which motivates a businessman to reduce his margin of profit.In short, this Machiavellian method has infected nations and communities with a fatal disease, apart from the brain-washing it has done which makes the patient take disease as the cure.4. Now let us look at the third economic disaster engineered through bank interests. Here is a person with a capital of ten thousand and he goes in business worth a hundred thousand, the additional capital advanced by a bank as interest-bearing loan. If by chance, he is hit by loss, his capital sinks and he goes insolvent then the outcome is interesting. Just imagine that he bears only ten per cent of the loss, while the rest of the loss, that is ninety per cent, is absorbed by the whole community, whose money he had borrowed from the bank to invest in his business. Even if the bank writes off the loss as an interim measure, it is clear that the bank is the pocket of a nation, and the loss will ultimately hit the nation. The outcome is that the borrowing capitalist was the sole owner of the profit as far as the profit kept coming, leaving nothing or very little for the community. When came the loss, it was passed on to the whole community.Yet another economic drawback of ربا riba lies in the predicament of the borrower on interest when he is hit by a major loss. Once this happens he is unable to survive anymore. To begin with, he never had enough capital the loss of which he could cushion. The loss throws him into a double distress. Not only does he lose his profit and capital but also, at the same time, gets buried under the bank loan for the liquidation of which he has no means. As compared to this, should he lose his entire capital in an interest-free business, he would, at the most be-come penniless but, burdened with debt he definitely will not be.In 1954, the cotton business of Pakistan suffered, to use a word of the Qur'an, with the calamity of muhaq: destruction by loss). The Government rescued the businessmen at the cost of millions of rupees but nobody bothered to realize that all this was a curse of ربا riba or interest, for the simple reason that cotton dealers had invested mostly bank-borrowed capital in this business. Their own capital was insignificant. As Divine decree would have it, the cotton market fell so sharply that its price zoomed down from rupees one hundred and twenty-five to just ten rupees. The cotton traders were rendered incapable of returning money to cover bank margins. Left with no choice, the market was closed down and an SOS was sent to the Government. The Government stepped in and bought off the stocks, not at rupees ten, but at the raised price of ninety rupees. Thus it took upon itself the loss of millions and saved these traders from going insolvent. Whose money did the Government have? Naturally, it belonged to the same helpless poor nation, the Muslim ummah!In short, the naked result of banking business is that some individuals reap benefits out of the capital of the entire community and the loss, when it comes, is made to fall on the whole nation.The design for deceptionYou have already seen how ربا riba and interest prey on communities and nations and how some individuals are promoted instead. Along with it, you would do well to discover yet another demonstration of evil genius. When the consumers of ربا riba realized, out of their own experience as well, what the Qur'an has said: يَمْحَقُ اللَّـهُ الرِّ‌بَا that is, earnings of interest have to suffer from the calamity of muhaq مْحَقُ , from loss and destruction, as a result of which one has to go insolvent - they established two permanent institutions: The Insurance and the Stock Exchange. They saw that losses in business occur for two reasons. One of these takes the form of natural calamity like the drowning or burning of a ship or some such mishap of some other nature. The other could be that market rates of stock in hand go lower than its purchase price. The capital invested in both these situations is the jointly owned capital of the community, not that of the individual capitalist, therefore, the loss of the community is higher, and that of the individual capitalist, minimal. But they did not stop at that. In order to shift even this minimal loss factor on to the shoulders of the community, they floated insurance companies which hold the capital of the community, just as banks do. When some natural calamity inflicts losses on these consumers of rib, they use the medium of insurance to shift, not just partial, but the entire loss to the jointly held capital of the community.People think that insurance companies are God's mercy as they rescue the sinking. But should they observe and think honestly, they would start seeing the same deception here too. Isn't it that their capital was formed by contributions from the community enticed by the promise of help in the event of unforeseen accidents. The truth is that the advantage of receiving large sums of money is derived by capitalists of higher rating, who would, on occasions, burn or bang their own car or get it stolen in order to buy a new one out of the insurance claim. At the probability rate of one or two percent there would be a couple of lucky fellows who might get some money because of accidental death.Then there is the second kind of institution, the stock exchange which served as a defensive shield against price slumps. This speculative contraption was used to spread out the ill-effects of deals over every individual of the community, transferring thereby the loss coming to them onto the community once again.This brief account, it is hoped, may have given you at least the idea that bank interest and the business it helps to flourish is the cause of want, hunger and economic incapacity of the entire humanity. Of course, some wealthy individuals have their wealth further increased through this method which results in the unmaking of the community and the making of some individuals who hold the key to the accumulated capital of the country or nation in their hands. Generally governments did notice this enormously disturbing phenomena but the cure they came up with was to increase the income tax rate for big capitalists, so much so that the maximum rate was set almost close to hundred per cent, which was all designed to funnel capital from them back into the national treasury.But, as a result of such laws and as everyone knows, factories and businesses started maintaining fictional or doctored accounts. In order to hide a lot of capital from the Government, money once again started going into private treasuries.To sum up, it is universally clear that concentration of wealth in the captivating hands of few individuals of a nation is highly injurious to the economic health of the country. This is why income tax rates are pushed so high, but experience bears out that this was no cure to the disease. Maybe the reason is that the disease was not correctly diagnosed, and the real cause remained undiscovered. This sort of treatment reminds one of the Persian line saying: 'you closed the door for safety without finding out that the enemy was sitting inside the house'.The reason why wealth concentrates in the hands of big capitalists is nothing but interest-oriented business and the unjust profiteering from national wealth by particular individuals. Unless we put an end to this in accordance with the teachings of Islam and unless we promote the practice that everyone goes in business with 'his' capital only, this disease cannot be cured.A doubt and its answerThe question arises here when public money is deposited in banks some benefit does trickle on to people, no matter how little it may be. May be, the big capitalists did manage to extract more benefits out of it. But what would happen if this system of depositing money in the banks was not there? The whole thing will end up being what it was in old days when money used to stay in underground chests, which was of no immediate use to the owner, or to anybody else.The answer to this is that Islam has, on one hand, by declaring interest or ربا riba to be haram (unlawful), closed the door on the concentration of national wealth in the hands of a known few capitalists, while at the same time, it has, by imposing the obligation of the levy of زکاۃ zakah, compelled every owner of the above- threshold capital not to keep his capital frozen but invest it in business. Should a person hoard up his money or gold, and since زکاۃ zakah is a recurring obligation to pay, he will still be giving out the fortieth part of his holdings as زکاۃ zakah every year, as a result of which whatever he has will not be there anymore. Therefore, every sane person will have to put his capital in some useful enterprise, enjoy its benefits and allow others to share it with him and then, from the profit that he makes, he pays his زکاۃ zakah 'properly' as required.The obligation of zakah ensures progress in businessWe know that paying زکاۃ zakah properly has a great utility of its own. It aims to help the poor and the needy in the community. Similarly, this obligation is a wonderful method of persuading people to go in business, so that the economic status of Muslims is upgraded. It is clear when everybody realizes that frozen capital gets no profit, on the contrary, the fortieth part is invariably chiseled away at the end of each year, he will have to think of investing his money in some business. But his business will not follow the model of one man running a business on the strength of capital supplied by millions of people. That model works on interest. Since marketing money is haram, every wealthy person will seek to go in business on his own. And when it so happens that big capitalists are left with no choice but to engage in business supported by their personal capital, those with a small capital will not face the sort of difficulties in business take-offs that confronted them in the event they sought bank loans on interest to run a larger business. Thus the whole country will benefit by the universalization of business and its profits. When this happens, the poor and the needy in the country would certainly become beneficiaries of the system.Interest: The spiritual ills:Upto this point we were talking about the economic destructivity of interest. Now let us see how interest-oriented business so adversely affects the morals, and the spiritual potential of man:1. Sacrifice and generosity are great qualities in human morals. Giving comfort to others at the cost of personal discomfort is wonderful. Interest-loaded business invariably leads to the extinction of this emotional refinement. A compulsive consumer of interest would hardly bear to see somebody else rising up to his level with the help of personal effort and capital. That he would think of passing some benefit to somebody from his resources is a far cry.2. Rather than be merciful to the distressed, he is on the look out for an opportunity to take undue advantage of his distress.3. The constant devouring of interest results in increasing greed for money to limits where he is all intoxicated, not knowing good from bad - totally heedless of the sad end of what he is doing.Is it impossible to run a business without interest?A discussion of the nature of ربا riba and the ills it plants and promotes in this world and in the Hereafter has already appeared in some details. Now remains the third part relating to the solution of the problem. We have seen its economic and spiritual drawbacks and we know clearly that it has been strictly forbidden in the Qur'an and Sunnah. But the problem is that ربا riba, of all the things, is sitting solid as the sheet-anchor of business in contemporary society. This is the wheel on which runs world business. How can we get free from its hold? These are times when getting rid of the banking system would mean closing down all business.This can be answered by pointing out that a disease, once it spreads out and becomes an epidemic, certainly poses problems. Treatment does become difficult but useless it is not. Efforts made to correct the system do succeed finally. However, what is needed in the process is patience, steadfastness and courage. It is in the noble Qur'an itself that Allah Almighty has also said:وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَ‌جٍAllah has not burdened you with any hardship in religion. (22:78)Therefore, there must be a way to avoid ربا riba in which there is no economic loss, doors of national and international business are not closed, and salvation from ربا riba is also achieved.To begin with, it is generally thought that, given the governing principles of banking as seen from the outside, banking system depends on ربا riba. Without it the banks just could not run. But, this thinking is categorically incorrect. The banking system could still survive as it is even without ربا riba. It could rather come out in better shape, beneficial and useful. However, in order to do so, it is necessary that a group of experts in Shari'ah and banking should, by consultation and cooperation, reconstruct its operating principles. With their proposals and projections, success will not remain far. When the day comes, the day when the banking system is run on the principle of Shari'ah, the whole world will, انشاء اللہ Inshallah, witness the real summum bonum, the great good of the nation and the community it brings in its wake. However, this is not the place to explain these principles and rules based on which the banking system could be run without ربا riba.5959. This humble writer had, in consultation with some ` ulama', prepared a draft proposal of interest-free banking way back, and this was approved by some experts as practical in present day perspective. There were some who even put this in practice but finally, it did not work due to apathy of businessmen, and of course, the non-availability of Government sanction. فَاِلٰی اللہ المشتکیربا Riba is presently 'needed' for two reasons. If needed in business, that can be taken care of by amending the current banking rules. The second compulsion, why the poor and the needy get involved with ربا riba or interest, is that of their inevitable accidental needs. The best solution to this situation is already present in Islam in the form of زکاۃ zakah and obligatory صدقات sadaqat. But, because of heedlessness towards religion and the sources of its knowledge, even the system of زکاۃ zakah has been left inoperative (or ineffective). There is a countless number of Muslims who do not think of زکاۃ zakah, and for that matter, even salah. Those who do pay zakah, specially the gentlemen with large capital holdings, do not bother to calculate strictly and thus do not pay the full زکاۃ zakah amount due. Then there are those who do pay the full amount of زکاۃ zakah due, but their doing so is mechanical, sort of getting rid of it by taking it out of their pockets and be done with. Although the Divine injunction, does not simply call for the taking out of زکاۃ zakah , it rather bids that زکاۃ zakah be paid properly and paying properly can be accomplished correctly only when it is carried to those who deserve it and who are given proprietary rights over it. Now let us imagine how many Muslims there are who would take the trouble of finding the deserving and then arrange to have their زکاۃ zakah reach them? No matter how lacking in financial resources the Muslim ummah may be, but should it be that every زکاۃ zakah-obligated Muslim pays his زکاۃ zakah fully and properly, and adopts the correct method of so paying it by identifying the deserving and making sure that they receive it in their hands and as their possession, then no Muslim will ever need to get involved with interest-bearing borrowing. Of course, when it so happens that a just Islamic government comes into being and operates in accordance with rules laid down by the Shari` ah, and an IslamicBaytul-Mal is established under its aegis, and in which is deposited the زکاۃ zakah of الاموال الظاہرہ amwal zahirah of all Muslims, then this Baytul-Mal can take care of the need of everyone needy. Should a situation call for a larger loan, this can be given without interest. Similarly, the unemployed can be inducted into the work force by arranging to have them run small shops and stores or by engaging them into a unit of industry. True was the remark made by some European expert who said that Muslims, if they strictly followed the system of زکاۃ zakah they have, will soon find that there is nobody poor and distressed in their community.In short, just because practices of interest have spread out these days like some epidemic, it is incorrect to take for granted that abandonment of interest-based business would amount to economic suicide, and therefore, modern man is helpless when involved with interest-based dealings in business.This much is, however, conceded that such abandonment is surely difficult for one or many individuals unless a whole nation, or a determined major party, or an Islamic government itself resolves to accomplish this objective with full and consistent attention. But this phenomena cannot be taken as an excuse for justifying ربا riba in principle.What has been said here has two aims:1. Muslim groups and governments who can accomplish this task correctly should focus their attention in this direction to free Muslims, rather the whole world, from the accursed effects of interest.2. At least, all of us should start knowing what is right and correct in this respect. The disease should be recognized as a disease. Taking or giving interest is a sin but taking the haram to be halal is a much greater sin. At the least, this could be avoided. The practical sin does have some sort of outward benefit but this second sin against knowledge and belief, that effort be made to prove interest as halal, is greater than the first one. It is absurd and wasteful as well because there is hardly any financial loss in regarding interest as haram and confessing any involvement with it as sin. Doing so will close no business down. But the confession of a crime does become fruitful when one gets the توفیق tawfiq (God-given ability) to repent at some time when one could think of ways to avoid it.In the end, I present some ahadith of the Holy Prophet to further strengthen the statement of above-mentioned aims. These re-assert the same Qur'anic verses where ربا riba has been strongly prohibited and where warnings of severe punishment have been given to those involved in it. The purpose is to bring about, at least, a sense of awakening - the realization that a sin is a sin, and the concern that something should be done to abstain from it. Perhaps, the minimum change that can come out of this is not to make two sins out of one by treating the Haram as halal. Thus we shall be saved from seeing even highly righteous and observing Muslims who would spend nights in تھجد tahajjud (pre-dawn nafl Salah) and ذکر dhikr of Allah (remembrance of Allah), yet when they reach their store or factory in the morning, they would not even think that, by indulging in dealings of interest and gambling, they are committing some sin!

<h2 class="title">The Punishment for Dealing with Riba (Interest and Usury)</h2><p>After Allah mentioned the righteous believers who give charity, pay Zakah and spend on their relatives and families at various times and conditions, He then mentioned those who deal in usury and illegally acquire people's money, using various evil methods and wicked ways. Allah describes the condition of these people when they are resurrected from their graves and brought back to life on the Day of Resurrection: </p><div class="text_uthmani arabic">الَّذِينَ يَأْكُلُونَ الرِّبَواْ لاَ يَقُومُونَ إِلاَّ كَمَا يَقُومُ الَّذِى يَتَخَبَّطُهُ الشَّيْطَـنُ مِنَ الْمَسِّ</div><p>(Those who eat Riba will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaytan leading him to insanity.) </p><p>This Ayah means, on the Day of Resurrection, these people will get up from their graves just as the person afflicted by insanity or possesed by a demon would. Ibn `Abbas said, "On the Day of Resurrection, those who consume Riba will be resurrected while insane and suffering from seizures." Ibn Abi Hatim also recorded this and then commented, "This Tafsir was reported from `Awf bin Malik, Sa`id bin Jubayr, As-Suddi, Ar-Rabi` bin Anas, Qatadah and Muqatil bin Hayyan." Al-Bukhari recorded that Samurah bin Jundub said in the long Hadith about the dream that the Prophet had, </p><div class="text_uthmani arabic">«فَأَتْينَا عَلَى نَهْرٍ حَسِبْتُ أَنَّهُ كَانَ يَقُولُ: أَحْمَرَ مِثْلَ الدَّمِ، وَإِذَا فِي النَّهْرِ رَجُلٌ سَابِحٌ يَسْبَحُ، وَإِذَا عَلَى شَطِّ النَّهْرِ رَجُلٌ قَدْ جَمَعَ عِنْدَهُ حِجَارَةً كَثِيرَةً،وَإِذَا ذَلِكَ السَّابِحُ يَسْبَحُ مَا يَسْبَحُ، ثُمَّ يَأْتِي ذَلِكَ الَّذِي قَدْ جَمَعَ الْحِجَارَةَ عِنْدَهُ، فَيَفْغَرُ لَهُ فَاهُ فَيُلْقِمُهُ حَجَرًا»</div><p>(We reached a river -the narrator said, "I thought he said that the river was as red as blood"- and found that a man was swimming in the river, and on its bank there was another man standing with a large collection of stones next to him. The man in the river would swim, then come to the man who had collected the stones and open his mouth, and the other man would throw a stone in his mouth.) </p><p>The explanation of this dream was that the person in the river was one who consumed Riba. </p><p>Allah's statement, </p><div class="text_uthmani arabic">ذَلِكَ بِأَنَّهُمْ قَالُواْ إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَواْ وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَواْ</div><p>(That is because they say: "Trading is only like Riba," whereas Allah has permitted trading and forbidden Riba) indicates that the disbelievers claimed that Riba was allowed due to the fact that they rejected Allah's commandments, not that they equated Riba with regular trade. The disbelievers did not recognize that Allah allowed trade in the Qur'an, for if they did, they would have said, "Riba is trade." Rather, they said, </p><div class="text_uthmani arabic">إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَواْ</div><p>(Trading is only like Riba) meaning, they are similar, so why did Allah allow this, but did not allow that, they asked in defiance of Allah's commandments. </p><p>Allah's statement, </p><div class="text_uthmani arabic">وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَواْ</div><p>(Whereas Allah has permitted trading and forbidden Riba) might be a continuation of the answer to the disbelievers' claim, who uttered it, although they knew that Allah decided that ruling on trade is different from that of Riba. Indeed, Allah is the Most Knowledgeable, Most Wise, Whose decision is never resisted. Allah is never asked about what He does, while they will be asked. He is knowledgeable of the true reality of all things and the benefits they carry. He knows what benefits His servants, so He allows it for them, and what harms them, so He forbids them from it. He is more merciful with them than the mother with her own infant. </p><p>Thereafter, Allah said, </p><div class="text_uthmani arabic">فَمَن جَآءَهُ مَوْعِظَةٌ مِّنْ رَّبِّهِ فَانتَهَى فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللَّهِ</div><p>(So whosoever receives an admonition from his Lord and stops eating Riba, shall not be punished for the past; his case is for Allah (to judge),) meaning, those who have knowledge that Allah made usury unlawful, and refrain from indulging in it as soon as they acquire this knowledge, then Allah will forgive their previous dealings in Riba, </p><div class="text_uthmani arabic">عَفَا اللَّهُ عَمَّا سَلَف</div><p>(Allah has forgiven what is past.) </p><p>On the day Makkah was conquered the Prophet said, </p><div class="text_uthmani arabic">«وَكُلُّ رِبًا فِي الْجَاهِلِيَّةِ مَوْضُوعٌ تَحْتَ قَدَمَيَ هَاتَيْنِ، وَأَوَّلُ رِبًا أَضَعُ، رِبَا الْعَبَّاس»</div><p>(All cases of Riba during the time of Jahiliyyah (pre-Islamic period of ignorance) is annulled and under my feet, and the first Riba I annul is the Riba of Al-'Abbas (the Prophet's uncle).) </p><p>We should mention that the Prophet did not require the return of the interest that they gained on their Riba during the time of Jahiliyyah. Rather, he pardoned the cases of Riba that occured in the past, just as Allah said, </p><div class="text_uthmani arabic">فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللَّهِ</div><p>(shall not be punished for the past; his case is for Allah (to judge).) </p><p>Sa`id bin Jubayr and As-Suddi said that, </p><div class="text_uthmani arabic">فَلَهُ مَا سَلَفَ</div><p>(shall not be punished for the past) refers to the Riba one consumed before it was prohibited. Allah then said, </p><div class="text_uthmani arabic">وَمَنْ عَادَ</div><p>(But whoever returns) meaning, deals in Riba after gaining knowledge that Allah prohibited it, then that warrants punishment, and in this case, the proof will have been established against such person. This is why Allah said, </p><div class="text_uthmani arabic">فَأُوْلَـئِكَ أَصْحَـبُ النَّارِ هُمْ فِيهَا خَـلِدُونَ</div><p>(such are the dwellers of the Fire ـ they will abide therein forever.) </p><p>Abu Dawud recorded that Jabir said, "When </p><div class="text_uthmani arabic">الَّذِينَ يَأْكُلُونَ الرِّبَواْ لاَ يَقُومُونَ إِلاَّ كَمَا يَقُومُ الَّذِى يَتَخَبَّطُهُ الشَّيْطَـنُ مِنَ الْمَسِّ</div><p>(Those who eat Riba will not stand (on the Day of Resurrection) except like a person beaten by Shaytan leading him to insanity) was revealed, the Messenger of Allah said, </p><div class="text_uthmani arabic">«مَنْ لَمْ يَذَرِ الْمُخَابَرَةَ فَلْيُؤْذِنْ بِحَرْبٍ مِنَ اللهِ وَرَسُولِه»</div><p>(Whoever does not refrain from Mukhabarah, then let him receive a notice of war from Allah and His Messenger.)" </p><p>Al-Hakim also recorded this in his Mustadrak, and he said, "It is Sahih according to the criteria of Muslim, and he did not record it." Mukhabarah (sharecropping), farming land in return for some of its produce, was prohibited. Muzabanah, trading fresh dates still on trees with dried dates already on the ground, was prohibited. Muhaqalah, which refers to trading produce not yet harvested, with crops already harvested, was also prohibited. These were prohibited to eradicate the possibility that Riba might be involved, for the quality and equity of such items are only known after they become dry. </p><p>The subject of Riba is a difficult subject for many scholars. We should mention that the Leader of the Faithful, `Umar bin Al-Khattab, said, "I wished that the Messenger of Allah had made three matters clearer for us, so that we could refer to his decision: the grandfather (regarding inheriting from his grandchildren), the Kalalah (those who leave neither descendants nor ascendants as heirs) and some types of Riba." `Umar was refering to the types of transactions where it is not clear whether they involve Riba or not. The Shari`ah supports the rule that for any matter that is unlawful, then the means to it are also unlafwful, because whatever results in the unlawful is unlawful, in the same way that whenever an obligation will not be complete except with something, then that something is itself an obligation. </p><p>The Two Sahihs recorded that An-Nu`man bin Bashir said that he heard the Messenger of Allah say, </p><div class="text_uthmani arabic">«إِنَّ الْحَلَالَ بَيِّنٌ وَإِنَّ الْحَرَامَ بَيِّنٌ، وَبَيْنَ ذَلِكَ أُمُورٌ مُشْتَبِهَاتٌ، فَمَنِ اتَّقَى الشُّبُهَاتِ اسْتَبْرَأَ لِدِينِهِ وَعِرْضِهِ، وَمَنْ وَقَعَ فِي الشُّبُهَاتِ وَقَعَ فِي الْحَرَامِ، كَالرَّاعِي يَرْعَى حَولَ الْحِمَى يُوشِكُ أَنْ يَرْتَعَ فِيه»</div><p>(Both lawful and unlawful things are evident, but in between them there are matters that are not clear. So whoever saves himself from these unclear matters, he saves his religion and his honor. And whoever indulges in these unclear matters, he will have fallen into the prohibitions, just like a shepherd who grazes (his animals) near a private pasture, at any moment he is liable to enter it.) </p><p>The Sunan records that Al-Hasan bin `Ali said that he heard the Messenger of Allah say, </p><div class="text_uthmani arabic">«دَعْ مَا يَرِيبُكَ إِلَى مَا لَا يَرِيبُك»</div><p>(Leave that which makes you doubt for that which does not make you doubt.) </p><p>Ahmad recorded that Sa`id bin Al-Musayyib said that `Umar said, "The Ayah about Riba was one of the last Ayat to be revealed, and the Messenger of Allah died before he explained it to us. So leave that which makes you doubt for that which does not make you doubt." </p><p>Ibn Majah recorded that Abu Hurayrah said that the Messenger of Allah said, </p><div class="text_uthmani arabic">«الرِّبَا سَبْعُونَ حُوبًا، أَيْسَرُهَا أَنْ يَنْكِحَ الرَّجُلُ أُمَّه»</div><p>(Riba is seventy types, the least of which is equal to one having sexual intercourse with his mother.) </p><p>Continuing on the subject of prohibiting the means that lead to the unlawful, there is a Hadith that Ahmad recorded in which `A'ishah said, "When the Ayat in Surat Al-Baqarah about Riba were revealed, the Messenger of Allah went out to the Masjid and recited them and also prohibited trading in alcohol." The Six collections recorded this Hadith, with the exception of At-Tirmidhi. The Two Sahihs recorded that the Messenger of Allah said, </p><div class="text_uthmani arabic">«لَعَنَ اللهُ الْيَهُودَ، حُرِّمَتْ عَلَيْهِمُ الشُّحُومُ فَجَمَلُوهَا فَبَاعُوهَا، وَأَكَلُوا أَثْمَانَهَا»</div><p>(May Allah curse the Jews! Allah forbade them to eat animal fat, but they melted it and sold it, eating its price.) </p><p>`Ali and Ibn Mas`ud narrated that the Messenger of Allah said, </p><div class="text_uthmani arabic">«لَعَنَ اللهُ آكِلَ الرِّبَا وَمُوكِلَهُ وَشَاهِدَيْهِ وَكَاتِبَه»</div><p>(May Allah curse whoever consumes Riba, whoever pays Riba, the two who are witnesses to it, and the scribe who records it.) </p><p>They say they only have witnesses and a scribe to write the Riba contract when they want it to appear to be a legitimate agreement, but it is still invalid because the ruling is applied to the agreement itself, not the form that it appears in. Verily, deeds are judged by their intentions. d </p>

The Punishment for Dealing with Riba (Interest and Usury)After Allah mentioned the righteous believers who give charity, pay Zakah and spend on their relatives and families at various times and conditions, He then mentioned those who deal in usury and illegally acquire people's money, using various evil methods and wicked ways. Allah describes the condition of these people when they are resurrected from their graves and brought back to life on the Day of Resurrection: الَّذِينَ يَأْكُلُونَ الرِّبَواْ لاَ يَقُومُونَ إِلاَّ كَمَا يَقُومُ الَّذِى يَتَخَبَّطُهُ الشَّيْطَـنُ مِنَ الْمَسِّ(Those who eat Riba will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaytan leading him to insanity.) This Ayah means, on the Day of Resurrection, these people will get up from their graves just as the person afflicted by insanity or possesed by a demon would. Ibn `Abbas said, "On the Day of Resurrection, those who consume Riba will be resurrected while insane and suffering from seizures." Ibn Abi Hatim also recorded this and then commented, "This Tafsir was reported from `Awf bin Malik, Sa`id bin Jubayr, As-Suddi, Ar-Rabi` bin Anas, Qatadah and Muqatil bin Hayyan." Al-Bukhari recorded that Samurah bin Jundub said in the long Hadith about the dream that the Prophet had, «فَأَتْينَا عَلَى نَهْرٍ حَسِبْتُ أَنَّهُ كَانَ يَقُولُ: أَحْمَرَ مِثْلَ الدَّمِ، وَإِذَا فِي النَّهْرِ رَجُلٌ سَابِحٌ يَسْبَحُ، وَإِذَا عَلَى شَطِّ النَّهْرِ رَجُلٌ قَدْ جَمَعَ عِنْدَهُ حِجَارَةً كَثِيرَةً،وَإِذَا ذَلِكَ السَّابِحُ يَسْبَحُ مَا يَسْبَحُ، ثُمَّ يَأْتِي ذَلِكَ الَّذِي قَدْ جَمَعَ الْحِجَارَةَ عِنْدَهُ، فَيَفْغَرُ لَهُ فَاهُ فَيُلْقِمُهُ حَجَرًا»(We reached a river -the narrator said, "I thought he said that the river was as red as blood"- and found that a man was swimming in the river, and on its bank there was another man standing with a large collection of stones next to him. The man in the river would swim, then come to the man who had collected the stones and open his mouth, and the other man would throw a stone in his mouth.) The explanation of this dream was that the person in the river was one who consumed Riba. Allah's statement, ذَلِكَ بِأَنَّهُمْ قَالُواْ إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَواْ وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَواْ(That is because they say: "Trading is only like Riba," whereas Allah has permitted trading and forbidden Riba) indicates that the disbelievers claimed that Riba was allowed due to the fact that they rejected Allah's commandments, not that they equated Riba with regular trade. The disbelievers did not recognize that Allah allowed trade in the Qur'an, for if they did, they would have said, "Riba is trade." Rather, they said, إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَواْ(Trading is only like Riba) meaning, they are similar, so why did Allah allow this, but did not allow that, they asked in defiance of Allah's commandments. Allah's statement, وَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَواْ(Whereas Allah has permitted trading and forbidden Riba) might be a continuation of the answer to the disbelievers' claim, who uttered it, although they knew that Allah decided that ruling on trade is different from that of Riba. Indeed, Allah is the Most Knowledgeable, Most Wise, Whose decision is never resisted. Allah is never asked about what He does, while they will be asked. He is knowledgeable of the true reality of all things and the benefits they carry. He knows what benefits His servants, so He allows it for them, and what harms them, so He forbids them from it. He is more merciful with them than the mother with her own infant. Thereafter, Allah said, فَمَن جَآءَهُ مَوْعِظَةٌ مِّنْ رَّبِّهِ فَانتَهَى فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللَّهِ(So whosoever receives an admonition from his Lord and stops eating Riba, shall not be punished for the past; his case is for Allah (to judge),) meaning, those who have knowledge that Allah made usury unlawful, and refrain from indulging in it as soon as they acquire this knowledge, then Allah will forgive their previous dealings in Riba, عَفَا اللَّهُ عَمَّا سَلَف(Allah has forgiven what is past.) On the day Makkah was conquered the Prophet said, «وَكُلُّ رِبًا فِي الْجَاهِلِيَّةِ مَوْضُوعٌ تَحْتَ قَدَمَيَ هَاتَيْنِ، وَأَوَّلُ رِبًا أَضَعُ، رِبَا الْعَبَّاس»(All cases of Riba during the time of Jahiliyyah (pre-Islamic period of ignorance) is annulled and under my feet, and the first Riba I annul is the Riba of Al-'Abbas (the Prophet's uncle).) We should mention that the Prophet did not require the return of the interest that they gained on their Riba during the time of Jahiliyyah. Rather, he pardoned the cases of Riba that occured in the past, just as Allah said, فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللَّهِ(shall not be punished for the past; his case is for Allah (to judge).) Sa`id bin Jubayr and As-Suddi said that, فَلَهُ مَا سَلَفَ(shall not be punished for the past) refers to the Riba one consumed before it was prohibited. Allah then said, وَمَنْ عَادَ(But whoever returns) meaning, deals in Riba after gaining knowledge that Allah prohibited it, then that warrants punishment, and in this case, the proof will have been established against such person. This is why Allah said, فَأُوْلَـئِكَ أَصْحَـبُ النَّارِ هُمْ فِيهَا خَـلِدُونَ(such are the dwellers of the Fire ـ they will abide therein forever.) Abu Dawud recorded that Jabir said, "When الَّذِينَ يَأْكُلُونَ الرِّبَواْ لاَ يَقُومُونَ إِلاَّ كَمَا يَقُومُ الَّذِى يَتَخَبَّطُهُ الشَّيْطَـنُ مِنَ الْمَسِّ(Those who eat Riba will not stand (on the Day of Resurrection) except like a person beaten by Shaytan leading him to insanity) was revealed, the Messenger of Allah said, «مَنْ لَمْ يَذَرِ الْمُخَابَرَةَ فَلْيُؤْذِنْ بِحَرْبٍ مِنَ اللهِ وَرَسُولِه»(Whoever does not refrain from Mukhabarah, then let him receive a notice of war from Allah and His Messenger.)" Al-Hakim also recorded this in his Mustadrak, and he said, "It is Sahih according to the criteria of Muslim, and he did not record it." Mukhabarah (sharecropping), farming land in return for some of its produce, was prohibited. Muzabanah, trading fresh dates still on trees with dried dates already on the ground, was prohibited. Muhaqalah, which refers to trading produce not yet harvested, with crops already harvested, was also prohibited. These were prohibited to eradicate the possibility that Riba might be involved, for the quality and equity of such items are only known after they become dry. The subject of Riba is a difficult subject for many scholars. We should mention that the Leader of the Faithful, `Umar bin Al-Khattab, said, "I wished that the Messenger of Allah had made three matters clearer for us, so that we could refer to his decision: the grandfather (regarding inheriting from his grandchildren), the Kalalah (those who leave neither descendants nor ascendants as heirs) and some types of Riba." `Umar was refering to the types of transactions where it is not clear whether they involve Riba or not. The Shari`ah supports the rule that for any matter that is unlawful, then the means to it are also unlafwful, because whatever results in the unlawful is unlawful, in the same way that whenever an obligation will not be complete except with something, then that something is itself an obligation. The Two Sahihs recorded that An-Nu`man bin Bashir said that he heard the Messenger of Allah say, «إِنَّ الْحَلَالَ بَيِّنٌ وَإِنَّ الْحَرَامَ بَيِّنٌ، وَبَيْنَ ذَلِكَ أُمُورٌ مُشْتَبِهَاتٌ، فَمَنِ اتَّقَى الشُّبُهَاتِ اسْتَبْرَأَ لِدِينِهِ وَعِرْضِهِ، وَمَنْ وَقَعَ فِي الشُّبُهَاتِ وَقَعَ فِي الْحَرَامِ، كَالرَّاعِي يَرْعَى حَولَ الْحِمَى يُوشِكُ أَنْ يَرْتَعَ فِيه»(Both lawful and unlawful things are evident, but in between them there are matters that are not clear. So whoever saves himself from these unclear matters, he saves his religion and his honor. And whoever indulges in these unclear matters, he will have fallen into the prohibitions, just like a shepherd who grazes (his animals) near a private pasture, at any moment he is liable to enter it.) The Sunan records that Al-Hasan bin `Ali said that he heard the Messenger of Allah say, «دَعْ مَا يَرِيبُكَ إِلَى مَا لَا يَرِيبُك»(Leave that which makes you doubt for that which does not make you doubt.) Ahmad recorded that Sa`id bin Al-Musayyib said that `Umar said, "The Ayah about Riba was one of the last Ayat to be revealed, and the Messenger of Allah died before he explained it to us. So leave that which makes you doubt for that which does not make you doubt." Ibn Majah recorded that Abu Hurayrah said that the Messenger of Allah said, «الرِّبَا سَبْعُونَ حُوبًا، أَيْسَرُهَا أَنْ يَنْكِحَ الرَّجُلُ أُمَّه»(Riba is seventy types, the least of which is equal to one having sexual intercourse with his mother.) Continuing on the subject of prohibiting the means that lead to the unlawful, there is a Hadith that Ahmad recorded in which `A'ishah said, "When the Ayat in Surat Al-Baqarah about Riba were revealed, the Messenger of Allah went out to the Masjid and recited them and also prohibited trading in alcohol." The Six collections recorded this Hadith, with the exception of At-Tirmidhi. The Two Sahihs recorded that the Messenger of Allah said, «لَعَنَ اللهُ الْيَهُودَ، حُرِّمَتْ عَلَيْهِمُ الشُّحُومُ فَجَمَلُوهَا فَبَاعُوهَا، وَأَكَلُوا أَثْمَانَهَا»(May Allah curse the Jews! Allah forbade them to eat animal fat, but they melted it and sold it, eating its price.) `Ali and Ibn Mas`ud narrated that the Messenger of Allah said, «لَعَنَ اللهُ آكِلَ الرِّبَا وَمُوكِلَهُ وَشَاهِدَيْهِ وَكَاتِبَه»(May Allah curse whoever consumes Riba, whoever pays Riba, the two who are witnesses to it, and the scribe who records it.) They say they only have witnesses and a scribe to write the Riba contract when they want it to appear to be a legitimate agreement, but it is still invalid because the ruling is applied to the agreement itself, not the form that it appears in. Verily, deeds are judged by their intentions. d

God takes away (gain) from usury, but adds (profit) to charity; and God does not love the ungrateful and sinners.

Allah destroys usury and increases charity; and Allah does not like any ungrateful, excessive sinner.

God blots out usury, but freewill offerings He augments with interest. God loves not any guilty ingrate.

God deprives usurious gains of all blessing, whereas He blesses charitable deeds with manifold increase. And God does not love anyone who is stubbornly ingrate and persists in sinful ways.

Allah obliterateth usury, and increaseth the alms. And Allah loveth not any ingrate sinner.

Allah will destroy Riba (usury) and will give increase for Sadaqat (deeds of charity, alms, etc.) And Allah likes not the disbelievers, sinners.

God condemns usury, and He blesses charities. God does not love any sinful ingrate.

Allah deprives interest of all blessing and develops charity; and Allah does not like an ungrateful, sinful person.

Allah will destroy Riba and will give increase for Sadaqat. And Allah likes not the disbelievers, sinners.

Allah hath blighted usury and made almsgiving fruitful. Allah loveth not the impious and guilty.

Allah brings usury to naught, but He makes charities flourish. Allah does not like any sinful ingrate.

Allah effaces usury and nurtures charity. Allah does not love any ungrateful sinner.

Allah destroys interest and gives increase for charities. And Allah does not like every sinning disbeliever.

God makes unlawful interest devoid of all blessings and causes charity to increase. God does not love sinful unbelievers.

Allah does not bless usury, and He causes charitable deeds to prosper, and Allah does not love any ungrateful sinner.

Yam<u>h</u>aqu All<u>a</u>hu a<b>l</b>rrib<u>a</u> wayurbee a<b>l</b><u>ss</u>adaq<u>a</u>ti wa<b>A</b>ll<u>a</u>hu l<u>a</u> yu<u>h</u>ibbu kulla kaff<u>a</u>rin atheem<b>in</b>

God blights usury and blesses charitable deeds. God does not love the ungrateful wrongdoer.

Allah will deprive usury of all blessing, but will give increase for deeds of charity: For He loveth not creatures ungrateful and wicked.

يَمْحَقُ ٱللَّهُ ٱلرِّبَوٰا۟ وَيُرْبِى ٱلصَّدَقَٰتِ وَٱللَّهُ لَا يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ