S42. SURAH ASH-SHOORA (THE COUNSEL)
NAME: In Ayah No.38 Shoora (Counsel) has been mentioned to be the method or the way of the people of faith. This reference gives the Surah its name.
TIME OF REVELATION: It is Meccan and from the topics it is surmised that it might have been revealed after the Surah Ha Meem Sajdah, that is during the middle of the Meccan period.
CENTRAL THEME: To know what is the truth concerning God and religion the only means is the divine revelation. The religion which this messenger is presenting through the Quran is the religion prescribed by Allah, about which Allah had sent down His revelation to him.
ORDER OF THE VERSES: Verses Nos. 1 to 12 are the preliminary ayah in which those points have been briefly presented which help in explaining the detailed topics of the ayat. In ayah Nos. 13 to 20 it has been stated that it is the same religion about which revelations were sent down to the prophets (Peace be upon them). The Arabian Prophet (S.A.W.) has been directed, to stick on this religion only and invite people to this religion. Those who are involving themselves in discussion and debates, have no true arguments. In ayah Nos. 21 to 35 those who have invented religions of their own and those who follow them are severely reproached, and glad tidings is given to those who have accepted the religion of Allah; and perform good acts, and some doubts of the deniers have also been removed. Verses Nos. 36 to 43 mention those qualities of the acceptors of this religion which will help them pass off peacefully from this stage of struggle, and conflict and which is a guarantee of success. In Ayah Nos. 44 to 50 the opponents are warned on their straying and they have been invited to respond to the call of their Lord. Ayah Nos. 51 to 53 are the concluding ayah of the Surah, in which there is further clarification of the thing with which the surah had commenced, i.e. the Divine Revelation. 347 S. 42
42. SURAH ASH-SHOORA (THE COUNSEL). Ayah : 53
In the name of Allah, Most Gracious, Most Merciful.
1. Ha, Meem.
2. Ain, Seen, Qaf. 1
3. Thus Allah the Mighty, the Wise, send His revelation to you as He did to others before you.2
4. To Him belongs all that is in the heavens and all that is in the earth, and He is the Most High, the Great.3
5. The heavens are about to tear asunder from above,4 while the angels recite the praises of their Lord and ask forgiveness for those on the earth.5 Lo! Allah is Forgiving, Merciful.6
6. As for those who take other protectors beside Him,7 Allah Himself is watching over them,8 you are not a guardian over them.9
7. And (O Prophet !) thus We have revealed to you an Arabic Quran that you may warn the Mother City 10-11 (Makkah) and all around it; that you may forewarn them of the Day of Gathering which is sure to come:12 a group will be in the Paradise 13 and another group in the blazing Hell.14
1. These are separate letters of alphabet. The advantage of starting a composition with such words is that it alerts the reader or the hearer and he pays attention to the main contents. (For further explanation, please see Surah Baqarah Note No.1). In this Surah the hint of Ha Meem is at Allah’s attribute of wisdom, which is mentioned in ayah Nos. 3 and 51. Similarly ‘Ain’ hints at Allah’s attributes of being Supreme, Most High, and All- Knowing, which are mentioned in ayah Nos.3,4 and 50 respectively. ‘Seen’ is a pointer to the attribute of Allah’s being the Hearer, mentioned in ayah No.11. And Qaf points to Allah’s attribute of being Mighty and Powerful, mentioned in ayah Nos. 9 and 19.
2. “Wahi” (sending revelation) is the means of conveying messages which Allah adopts in the case of His messengers (prophets). Common people cannot grasp the meaning of this communication and therefore, those who are not realistic they are amused by this and they deny such a means of communication. Quran’s being a revelation from Allah was also being looked upon with amazement, therefore, directing to have faith in it, it is being said that this means of communication is adopted by Allah in the case of this messenger as it was adopted in the case of other messengers, who had lived earlier. In the ayah the addressee is the Prophet, S.A.W., but the purpose is to explain this point to those who had their doubts about this means.
Even today’s modern man is not prepared, on account of his prejudice in matters of God and religion, to accept the divine revelation as the most reliable means of knowledge, while man himself has sent a number of satellites in space, whose signals he receives, hears and understands their message.
3. High according to rank and great according to respect and honour.
4. That is: The sky was so much awe-struck by Allah’s grandeur that it was near about to tear asunder by the pressure of the awe, and on the Doomsday it will really tear asunder.
5. By ‘those on earth’ is meant the people of faith living on earth as it is clearly stated in ayah No.7 in Surah Momin. Here the idea is to show that the angels living in heavens have a deep relationship with the people of faith living on earth, and in their sympathy they pray to Allah for forgiveness for them. Whatever is stated in this ayah gives an idea of the grandeur of Allah and what magnificent splendour he has in the heavens!
6. That is: To forgive the sins and to grant salvation is the work of Allah alone. Angels can only pray. Therefore, we should pray for forgiveness of our sins to Allah only, beg for mercy to Him only. From this the Christian belief is automatically refuted that the Christ is the means of Salvation of his followers and that on the Day of Resurrection he will forgive the sins of the Christians.
7. For the explanation of ‘Wali’ (protector), see Surah Kahf Note No.128 and Surah A’raf. Note No.6.
8. When Allah is keeping a watch over their criminal attitude then He will surely catch and punish them.
9. That is: You are not responsible for their acts. It is not your job that you make them accept Allah’s religion forcibly, but your job is merely to convey the message of Allah.
10. ‘Ummul Qura’ means the centre of colonies. Makkah was not only the centre of the Arabian region but it was also a centre from the viewpoint of religion.
11. Since the first addressees of the Quran were the people of Makkah and those living around that town, and their language was Arabic.
12. To inform the people of the coming of the Doomsday is the important purpose of the revelation of the Quran, therefore, the Prophet, Sallal Lahu Alaihi Wa Sallam, was directed to warn the people of the coming of this Day. This is the most important aspect of the Dawah of Quran, which the workers of the present Dawah mission should take note of.
13. That is: The group acting righteously after accepting faith.
14. That is: The group of the polytheists and disbelievers.
8. Had it been Allah’s will, He could have made them one community,15 but Allah brings whom He will into His mercy,16 And the wrongdoers have no friend nor helper.
9. Or have they taken other guardians besides Him?17 But Allah, He (alone) is the Protecting Friend. He brings back the dead to life and has power over all things.
10. In whatever you differ, the decision thereof is with Allah.18 Such is my Lord, in whom I put my trust, and to Him I turn.
11. Creator of the heavens and the earth. He has made for you pairs of yourselves, and pairs of the cattle also, whereby He multiplies you.19 Nothing is as His likeness; 20 and He hears all, sees all.
12. The keys of the heavens and the earth are will Him.21 He gives abundantly whom He will, and sparingly to whom He pleases.22 He has knowledge of all things.
13. He has ordained for you the religion which He enjoined on Nooh, and that which we have revealed to you, and which We enjoined on Ibrahim, Moosa and Eeasa (saying) ‘Establish this religion and be not divided therein.23 Distasteful for the polytheists is that to which you call them.24Allah chooses for Himself whom He will, and guides to Himself him who trurns (to Him).25
15. That is: Had Allah willed, He would have caused everyone to follow only one religion — Islam. No other religion had a chance to exist. But Allah’s plan was to give everyone freedom and authority to select his own religion so that He may test whether a person uses his intelligence and common sense to be guided by the revelation from Allah through His messengers and His word or follows the invented religions of men. For further explanation, please see Surah Maidah Note No.159.
16. Whoever was guided by Allah to follow the religion of truth, he entered the domain of Allah’s mercy, and this guidance is available to only those who are the sincere seekers of Allah’s pleasure. Allah’s will is according to His own wish and desire.
17. Here the hint is particularly at those who invented new faiths, and their followers and devotees made their inventors their guardians and masters, and they continued to be led astray by these misleading leaders.
18. This and other similar ayah clarify that in all disputed and dissenting cases the final decision rests with Allah, therefore, whatever matter Allah’s religion has taken under its jurisdiction, no decision of any other authority can be acceptable in anyone of these matters, whether it may relate to belief or worship or matters social or cultural or political. In this ayah the over lordship and rule of Allah has been presented in an unambiguous way. Therefore, it becomes essential that.
Firstly the differences among the people in connection with the religion should be resolved by taking Allah’s word - Quran – as the final authority.
Secondly in matters of lawful and unlawful things (Haram and Halal), Personal laws (nikah, divorce, maintenance etc.),and cultural activities (art, etc.) and social and political activities, they should turn to Allah’s commands only. and they should not make any legislation which would go against the laws of Allah and the traditions of His messenger (Sunnah).
Thirdly nothing should be added to Allah’s religion, nor any thing deducted or reduced from it. The innovations (bidat) which the different sects of Muslims have introduced should be rejected. And no importance should be given to the sayings of anyone against the commands of Allah and His messenger. Nor the yoke of following anybody should be put around their necks. Everything which has been commanded, by Allah should be accepted with an open mind, and also that which is proved to be confirmed by the traditions of the Prophet.
19. That is: on this very creation this blessing has been bestowed by Allah that its generations are increasing and spreading.
20. This fact that there is nothing like Allah is a very significant thing in the matter of belief. It means that Allah is unique in His Being and in His attributes, and there is none like Him. The creator cannot be imagined on the lines of the created, nor can He be likened to anything which is His creation. The main reason for the straying of the people of the religions is that they imagine their Creator and Lord on the lines of His creation and His slaves and then invent misleading philosophies. The polemics and the discussions in this connection that were raised among the Muslim scholars were the result of this deviation from the main principle. For the correctness of belief it is necessary that without falling into any philosophical discussions this simple reality be accepted unreservedly that there is nothing like Allah.
21. Its explanation has been given in note No.110 of Surah Zumar.
22. For explanation please see Surah Ra’d Note No.58.
23. To understand the correct meaning of this ayah it is necessary to keep in view the reference to context. The Surah had begun with the statement that the Quran was the same kind of revelation as was sent down to the other messengers before. It is not a unique thing, which is not known to man. Then recognition is provided of the Being from whom the revelation has come down, and in this connection the signs of monotheism have been brought to attention. In this context it is being clarified that the dawah of the religion which the Quran and this Prophet are presenting is the religion of monotheism, and this is the same religion which was the religion of all the great prophets of the world. Therefore, Dawatul Quran 351 S. 42 follow sincerely this very religion and do not invent innovations in this religion, else there is likelihood of your losing the religion of truth, and your being divided among different disputing sects and groups.
Prophet Nooh was the first messenger who was sent to a human colony. The direction given by Allah to this, Prophet is to follow the same religion which He had sent down for the said Prophet and his followers. And the same religion had been sent down to all the great Prophets (Peace be upon all of them) --that is this religion. Islam, in its originality and reality is one, though shariahs are different, as stated in the Quran –
“For each (group) of you We prescribed a Shariah and a clear cut way.”--- (Surah Maidah: 48)
This difference of Shariahs is of minor nature and does not affect the principle. Among the principle of religion are included basic matters like monotheism, prophethood, Here after, worship and obedience of one Allah only, piety and fear of God, propagation of truth, justice, righteousness, etc., and Shariah is the form of Allah’s obedience and its detail, which is the essence of religion. Although Shariah has also been taken to mean religion as in the ayah:
“To day have I perfected your religion for you...” (Surah Maidah:3) However, since here the common religion of the prophets has been presented the religion would here mean the principles of religion; but it would not be right to think that the shariah is totally different from religion, because we have shown above that in the principle of religion, Allah’s worship and obedience are included, and its practical form and detailed execution is the system of Shariah. In the Quran the word ‘Deen’ (religion) has been used in its all-covering sense and also indicating a particular aspect:
“ And when a wave enshrouds them like awnings, they cry to Allah, making their ( deen) faith pure to Him only.” – (Luqman: 32).
In this ayah the word ‘deen’ has been used to mean humility and worship, for the polytheists’ invoking Allah when confronted by storm is to express their humility before Allah and not for expressing their acceptance of His Shariah purely. Therefore, if in the ayah under discussion the word religion is used to mean the principle of religion in view of the context, therefore there is no reason to include the details of the Shariah into the meaning of this. General commentators have also taken this word ‘deen’ in this ayah to mean the principles of religion, Imam Razi writes:
“So it is necessary that religion should mean these matters which do not change on account of changes in the Shariah, and these are belief in Allah, in His prophets, angels, and His books and the Hereafter, and belief or faith requires that man should keep away from the (pleasures of) the world and should divert his attention to the Hereafter, should try to adopt good conduct and shun vulgarity and bad conduct.”-, (Tafseer Al Kabeer Vol.27, P.156). Allama Zanhashri writes: “Means establishing religion of Islam, which comprises of monotheism and Allah’s worship, and belief in His prophets and Scriptures and the Day of Judgment, by establishing which a man becomes a Muslim. And does not mean the Shariahs which are based on the circumstances governing opportunities according to their requirements, as their environments and circumstances differ.”
(Al Kashshaf -Vol.3, page 463).
Allama Alusi has also mentioned almost the same thing in his Tafseer (Please see Ruhul Ma’ani Vol.2, page 21)
Allama Ibn Katheer states:
“That is: the common element among these prophets is the worship of only one Allah, who has no partner, although their shariahs and their ways are different.” -(Tafseer Ibn Katheer Vol.4, page 109). Maulana Ameen Ahsan Islahi writes: “Allah’s religion, from the beginning, is Islam, as is stated ‘Verily the real religion with Allah is only Islam.’ The basis of this religion is on pure and complete monotheism. This very religion Allah gave to Prophet Nooh-nay but also to Prophet Adam, and this very religion was revealed to Prophet Muhammad, Sallal Lahu Alaihi Wa Sallam. Its beliefs and basics, from the beginning to the end, are one and the same. If there is a difference, it is in the small details of the Shariah, which Quran has termed as ‘Shra’ and minhaj”’ –
(Tadabbur-e-Quran Vol.6 page 153).
But the author of Tafheemul Quran has severely criticised those people, who have not taken religion to mean the commands and the rules of the Shariah but have taken it to mean only matters of principle, which were common to all the prophets. The able commentator declaring this opinion to be dangerous, has written that:
“If it is not reformed or checked, then in future the matter would reach that difference between religion and the Shariah by the influence of which St. Paul had presented the theory or religion without Shariah and corrupted the community of the Messiah (Peace be upon him), because when Shariah is a different thing from religion and the command is only to establish religion and not the shariah, then Muslims like Christians, will consider the Shariah as unimportant and its establishment in itself a purposeless matter, and will be content with only mere beliefs and big morality principles as important things to be followed.” -(Tafheemul Quran, Vol.4, page 484).
But this is clear misunderstanding, for no commentator has stated that the shariah is outside the religion and that Shariah is not considered as religion, nor has any commentator reduced the importance of the Shariah. The point is only this that various commentators do not think that in this ayah of Surah Shoora the commands and rules of the Shariah are included, and they do not mean to say that in the Quran the word ‘Deen,’ (religion) has never been used to mean the Shariah, or that wherever the word religion has occurred it does not include the meaning of shariah in it. There are many words in the Quran which have been used in some places in their limited meanings, and at other places in their wider meanings, for example the word ‘Taghut’ has been used to mean idol at some places and at other places it means satan, and still at other places it is used to mean astray leaders and rulers, and also to mean mischievous and rebellious people. So if a commentator, according to reference to context, takes Taghut to mean idol, then how does he become liable to be accused that he denies other meanings of the word Taghut?
In the ayah under discussion the word’ ‘Aqeemu’ (establish) has been used with religion, which is derived from the word iqamah, meaning to do full justice to a thing:- (Mufradat-e- Raghib,P.439) Further on Imam Raghib has clarified that by Iqamat-e-salah it does not merely mean to offer salat, but to perform it with all the necessary requirements fully and in Surah Maidah, ayah No.68, Iqamah of Torah and Injeel means to establish their rights with full justice and completely.
In the Lisanul Arab it is stated that to establish something is to continue to do that thing for ever. In this very meaning is Allah’s command that they establish salat. (Lisanul Arab Vol.12, p.498) And by establishing (Iqamah) means to keep it upright. Quran states:
“And set your attention to religion upright and do not be of the polytheists”.
(Surah Yunus -105)
“ And set your faces upright towards him in every place of worship”. (Surah A’raf -29)
Therefore, the meaning of keeping the religion upright is to keep it straight, to follow it diligently and to take care to pay its dues or rights or demands. The right of religion is foremost with man’s own person and thereafter with the others. Therefore, the thrust of the address is here with the individual’s beliefs and acts and with his Allama Alusi has explained this point in this
way:own reform, because this is the very starting point, and it has the priority of place in religion. Allama Alusi has explained this point in this way:
“By establishing it means doing justice with its factors, and to guard it from any crookedness or deviation entering into it, and also to follow it constantly.” -(Roohul Ma’ani, Vol.9, p.21).
Allama Shabbir Ahmed Usmani writes: “That is: All the prophets and their Ummah were commanded that they should keep going the religion of Allah by their words and acts, and should not allow any difference or disputation in the original religion.” -(Tafseer Maulana Shabbir Ahmed Usmani page 628)
Maulana Amin Ahsan states:
“By establishing or keep going means to accept or believe whatever of its things are to be accepted or believed with sincerity, whatever are to be performed, should be performed with honesty and truth. Moreover people be watched that they do not become negligent or turn away from it. And care should also be taken that the people of ‘bidat’ do not create obstructions.” (Tadabbur-e-Quran, Vol.6, page 153).
And what Allah has said that in this matter do not be divided, it means that to create divisions or dissent is contrary to establishing religion. It means that in the matter of Allah’s religion, new methods and ways need not be found. Do not add anything from your own imagination nor deduct or reduce anything. Do not invent religions by yourselves, nor add anything from other religions. Do not introduce ‘bidat’ that you may deviate from the real religion, and settle into differing sects. Allah’s religion is a clean water spring and only that is the water of everlasting life for mankind. Therefore, keep it always clean and pure from every kind of mixing. Whatever will be added to it will be only poison.
This is the simple and straight sense of establishing religion (iqamah), which is supported by the Arabic dictionary as well as the explanations of the general commentators. But the present day Islamic movements present the establishment of the religion in the form of a comprehensive terminology as an ideal programme, which affects the nature of religion as well as the nature of dawah. This ayah of Surah Shoora presents establishment of religion as a duty (Fariza) and not as an objective programme to be kept in view. Duty is the responsibility of the slave, which he has to willy nilly attend and fulfill, while objective and ideal are things which are to be achieved after efforts and attempts at reaching a set destination. Quran has presented success in the Hereafter as the objective or ideal, accordingly Meccan surahs try to direct our attention to the Hereafter and success therein, and in the surahs revealed in Madina these ideals have been presented as the desired goal.
Then considering establishment of religion as a comprehensive terminology, it is being explained and expounded in such a way that the requirements of religion which are concerned with the social or collective life come out prominently. The economic and establishment of the political system of Islam gets priority and the aspect of belief and worship which Quran has given prominence here remains unemphasized, so much so that the words’ Aqimuddin’ are translated as ‘Establish Islamic system of living,’ and by establishing is supposed to mean to establish in the world, and emphasis is laid on the point that after gaining political power Islamic system of life be established, and its rules be enforced. Nothing of this in itself is wrong, because in the Quran all these things have been directed to be achieved, but everything has its place and occasion. This ayah of Surah Shoora is not the proper place for it or context for it, and therefore, to apply the social or collective demands of Islam on this occasion is out of place. The reliable commentaries of Arabic are free from such an interpretation of this ayah, but the minds have been influenced by the economic and political conflicts of the present day, and under this influence the Islamic movements are presenting religion in a new style, in which the plan to build the edifice is made before laying down the foundation.
In other words the thing which called for the first priority did not get its deserved attention, and the thing which was of the later stage was given first priority and made the centre of attention. The result is that the religion which is established on the hearts comes under very little discussion, while the religion which is established on the earth becomes the main topic of discussion.
The character of the prophets (peace be upon them) whose names have been mentioned in this ayah should be kept in view while fixing the sense and meaning of the establishment of religion. Prophet Nooh spent his long life in inviting his nation to the right path. This invitation was to give up polytheism and idolatry and to accept monotheism. However, when the nation was subjected to divine punishment, and it was destroyed the people of faith gained power, Islam attained the position of a religion of a collective group. The second personality is prophet Ibrahim (peace be upon him). He also invited his idolatrous nation to give up false deities and to accept monotheism. And due to this very conflict of truth and falsehood, he had to migrate to another place from his native land. After the migration he settled his children in a free environment, so that only Allah’s power be established on them, and they should work for the service of the religion of Allah. For this purpose he selected Palestine and Makkah. The third personality is that of Prophet Moosa (Peace be upon him ). He presented the dawah of monotheism before Firaun and his nation, and directed Bani Israil, who were already Muslims, to follow the teachings of Islam with patience, till finally he left Egypt with his community. When in the valley of Mount Tur he was given the Shariah by Allah, then in that free atmosphere its commands were enforced on Bani Israil. The fourth personality was of Prophet Eesa (Peace be upon him). He was sent as a divine messenger to Bani Israil, who were being ruled by Romans. Since at that time the corruption among the Bani Israil had become a common thing, straying against the tenets of the Shariah had become rampant, and religion had merely become a formal matter, he brought into light the main reality about religion. He invited people to worship and obey Allah. A Muslim community already being there, he did not say that the rule of Caeser be overthrown and the Islamic system of rule be established. And the reason for not saying this was not that his religion had no concern with politics, and he was to fit them in the political system of the time, but because the Muslim society has become totally hollow, and the stage had not arrived when a political step could be taken, for in the Torah the political commands were already there which demanded power for Islam. The last personality is that of the Arabian Prophet, Sallal Lahu Alaihi wa Sallam. What he taught in Makkah for thirteen years was: giving up polytheism and idolatry and accepting monotheism, the life after death and prophethood as the real matters to be believed in. And the group of the people of faith which was formed was provided with the basic teachings of fear of God (Taqwa), so that the life of every individual may be reformed and brightened, until the time for migration came. He got the opportunity of establishing an independent Islamic state in Madina, and during this time those commands of the Shariah were revealed which deal with the supremacy of Islam and establishing its political system. Undoubtedly he successfully established and enforced Islam’s political system and social order. But the question is: When the ayah of Surah Shoora ‘Establish religion’ was revealed, did he give the call to Muslims to establish the Islamic political system at that very time? Or whether he engaged himself in preparing the ground for that work? If he was preparing a suitable ground for the purpose, then in the present day also the same work can be done in the existing difficult times and conditions, that is in those conditions where Muslims do not have political power or administration or apparently the ways of achieving it may seem to be difficult. Therefore, whatever service that will be rendered in this connection will be the work for establishing religion. But the modern Islamic movements consider the work of establishing religion as a distinctive feature of theirs, they are not ready to consider the service of other individuals or organizations in the matter of dawah efforts as the work for establishing religion. This wrong Dawatul Quran 355 S. 42 mentality has been created because they have interpreted this simple command of the Quran to establish religion to mean to establish the Islamic political system. By using it or such other terminologies frequently they have given it a special meaning, and then they began examining the work of others by this standard and found that only they are now the standard bearers of this work. They think that others are doing unimportant work of parts while they are doing the main work of serving the religion which has come to their lot.
It may be noted that the words ‘Aqimuddin’ (Establish religion) has occurred only at one place in the Quran, and that is in the Surah Shoora, that is this ayah. When Quran has rendered this command which is made in these words here in other words at other places also then why the wordings of Iqamat-e-Deen (establishing religion) terminology should be considered necessary for fixing it as the goal or the objective?
(Whatever the commentator of this work wrote before the Tafseer Dawatul Quran on the subject of Establishing religion-Iqamat-e-Deen, if it does not agree with what is explained by him here, he declares that he has changed that view and now holds the one expounded here in the above lines).
In order to remove misunderstanding, some points are being put forth by way of further clarification:-
1) SHARIAT is certainly included in the wider meaning of DEEN. But what is meant in this verse of Surah Shoora (under discussion) is only USOOL -E-DEEN (principles of religion), because, in this ayat the order of IQAAMAT-E- DEEN has been given while showing the uniformity (similarity) and unity of the DEEN of the Messengers (peace be upon them all). It is obvious that uniformity can only be in the principles of religion. The codes of conduct (Shariats) have been varying. Of course, the total obedience to ALLAH is always included in USOOL-E- DEEN and the practical pattern of such obedience is only the observance of SHARIAT. Those who insist on including SHARIAT in the meaning of DEEN mentioned in this ayah, may agree that according to their explanation the meaning of this ayah would be “HE has fixed for you the same Shariat which HE had commanded to Nooh.” Obviously, this meaning is not appropriate here in any way.
2) It is not necessary that, if a word has wider meaning, that wider meaning must be taken every-where. For example, IMAN (Faith/Belief) is included in the wider meaning of ISLAM. Yet, in ayah 14 of Surah Hujurat, the word ISLAM has been used in its primary meaning (that is, in the meaning of submission or accepting obedience). “The Bedouins say: We have believed. Tell them: You have not believed. Rather say: We have become Muslims (have accepted obedience). IMAN has not yet entered into your hearts.” It is thus clear that, here, the context has limited even the wider meaning of a word. Therefore, it is not correct to ignore the context and to go on sticking only to the wider meaning of a word everywhere. In that way, an aspect which the Quran intends to make prominent in the context gets suppressed.
24. The Prophet, Sallal Lahu Alaihi wa Sallam, was giving a call to the polytheists to accept monotheism, and this was very much disliked by them.
25. Allah’s will is in keeping with His wisdom. A person who turns towards Him, Allah definitely makes arrangements to give guidance to him, and directs him to follow the straight path. Only those people are fortunate for being selected to take up this great work, who are lucky to accept the true religion and lead their lives in its light.
Therefore, call to this true religion and stick to it as you are commanded. Do not follow their desires, but say: ‘I believe in the Book which Allah has revealed. I am commanded to exercise justice among you. Allah is our Lord and your Lord too. For us our own acts and for you yours; there is no argument between us. Allah will bring us all together and to Him have we to return.’(Al-Quran)
14. And they become divided after the knowledge had reached them, through rivarly among themselves;26 and had it not been for a word 27 that had gone forth from your Lord for an appointed term, a judgment would have been given in their matter.28 And those who were made to inherit the Book after them are verily in hopeless doubt concerning it.29
15. Therefore, call to this true religion and stick to it as you are commanded.30 Do not follow their desires,31 but say: ‘I believe in the Book which Allah has revealed.32 I am commanded to exercise justice among you.33 Allah is our Lord and your Lord too. For us our own acts and for you yours; there is no argument between us.34 Allah will bring us all together and to Him have we to return.’
16. And those who dispute about Allah after He has been acknowledged,35 their argument has no weight with their Lord,36 and wrath is upon them and theirs will be an awful punishment.
17. It is Allah who has sent down the Book with truth, and the Balance.37 How can you tell? The Hour of Doom may be fast approaching.38
18. Those who do not believe in it 39 seek to hurry it on, while those who believe are fearful of it 40and know that it is the truth. Those who dispute about the Hour are far astray.41
19. Allah is gracious to His slaves. He provides for whom He will. And He is the Strong, the Mighty.42
26. For explanation, please see Surah Baqarah Note No.309, Surah Aal-e-Imran, Note No.28, and Surah Ha Meem Sajdah, Note No.28.
27. That is: The command to give reprieve for doing good acts.
28. For explanation, please see Surah Ha Meem Sajdah Note No.69.
29. The people of the Book who received the divine scriptures, Torah and Injeel, etc. in legacy, were in doubt and confusion about them. They are not confident that in the existing books the things which are recorded and found at present are really the same which were there in the original books, and whether they were as they are now found. Now the only way of coming out of this doubt is to follow the Quran which is Allah’s meticulously preserved word.
30. That is: When the people have formed their own separate religions and have divided themselves into different sects, then your task is to call them to join the religion of truth, and to stick to it yourself. Here also this aspect of the establishing religion (Iqamah) is prominent that you should yourself adhere to the religion of truth and invite others to accept it.
31. That is: In the matter of religion, divine revelation is to be followed, and not of the desires of the people. When people introduced their own desires into religion, then various kinds of innovations (bidat) entered the religion, so much so that the very appearance of religion was changed, and new and strange religions came into being. The essential result of it was that people were divided into different sects.
32. The Divine Book is of such a majestic nature that it presents truth in a clear and unambiguous way.
33. That is: I may not be partial to any individual or any sect, nor should I speak a word which may be contrary to justice and fairness against any sect or individual. To speak what is just and fair is my duty.
34. That is: If after the arguments have been made clear, and you still persist to deny, then the discussion should be ended, and the matter be left to be decided in Allah’s court. There this dispute will be finally settled.
35. When man’s nature acknowledged the over lordship of Allah on His bidding. Before coming into this world the spirit of every person has acknowledged that one and only Allah is its Creator, and He is it real Lord. (Surah A’raf, ayah No.172 and Note No. 265)
36. To present arguments concerning Allah which are not in consonance with the human nature and which are against the voice of his conscience and heart, then it is false argumentation. And it is absurd to present bad logical argumentation concerning Allah.
37. Divine Balance is the Divine Book which establishes justice and fairplay among the people, and it is a means of setting up justice in human society. It contains such commands, principles, guidelines and rules, ‘which, when put into practice, help in solving human problems so that the human society is ruled by a just and fair set of regulations. This balance fixes the real value of everything, showing which act has real significance and which one is worthless, and which things have priority in religion. This Balance weighs the mutual rights of the slaves of Allah so that there should be no injustice to anyone.
It may be noted that the word balance can be applied to the Shariah also, whose commands have been stated in the Quran and the hadith, for it is a just system.
38. Allah did not reveal the Book and the Balance that people may or may not accept it and follow it, but He has revealed it so that the result of believing in it or not may be different and distinct in the two cases. For this Allah has fixed the Day of Resurrection, and it should not surprise anyone if the Day may be near at hand.
39. They say that if the Doomsday is to come, why does it not come soon. In this way they ridicule the coming of the Doomsday.
40. To appear before Allah and to give account of their acts before Allah, they are fearful.
41. Denial of the Doomsday is open straying, and to indulge in dispute and discussion about it is going far in straying.
42. This is to remove the doubt that if the reality is what is stated above, then why does Allah provide bounties to the disbelievers? The answer is: Allah is kind to His slaves, so He gives provisions to disbelievers also. The question of Dawatul Quran 359 S. 42 provision is dependent on His will. He may give provision whom He will. His will is always and unfailingly fulfilled. There is none to stop Him. If Allah were not kind to His slaves, then the disbelievers would have been deprived of food, etc. immediately on their committing any acts of absolutely disbelief. But He gives them reprieve to enable them to do good acts if they want, and so that they may realise how kind their Lord is for them, and they may yet return to Him.
This is what Allah announces to believers who do good acts. (O Prophets !) Say: ‘For this work I demand of you no recompense, except that it is the love of relatives (whose demand I am fulfilling), He that does a good deed, We add to its goodness for him, Allah is Forgiving and Very Appreciative.(Al-Quran)
20. Whoever desires the harvest of the Hereafter, We give Him increase in the Harvest.43 And whoever desires the harvest of the world, We give him thereof, and he has no portion in the Hereafter.44
21. Or Have they partners (of Allah) who have made lawful to them in religion what Allah has not allowed?45 Had the decisive word not been pronounced already, then their fate would have surely been settled (in this life).46 The wrongdoers will be subjected to a very painful punishment.
22. You will see the wrongdoers frightened at what they have earned, and it will befall them. But those that believed and did good acts will dwell in the meadows of the Gardens 47 (paradise) and will receive from their Lord all that they desire. Surely this is supreme boon.
23. This is what Allah announces to believers who do good acts. (O Prophets !) Say: ‘For this work I demand of you no recompense, except that it is the love of relatives (whose demand I am fulfilling),48 He that does a good deed, We add to its goodness for him, Allah is Forgiving and Very Appreciative.49
24. Or do they say that he has framed a falsehood about Allah? But if Allah willed, He could seal your heart.50 Allah wipes out the falsehood 51 and vindicates the truth by His words. Verily He is aware of what is hidden in the breasts (of men).52
25. And it is He who accepts the repentance from His slaves, and pardons 53 the evil deeds, and knows what you do.
43. Whoever will till the land for the Hereafter, and will water it, will find that Allah will nourish it and when he will go to the next world he will reap the harvest most happily in the Hereafter.
This ayah and quite a number of other ayah present the Hereafter as the goal, the objective and the purpose, therefore, it is not right to consider the Hereafter as only the motivating force for action.
44. A person who, instead of making the Hereafter as the goal, makes the world as his goal, he does not get all the material or carnal desires fulfilled, but Allah gives him as much as He wills in the world itself, but he has no portion in the Hereafter. He does not get any benefits in the next world, for he had not made the Hereafter as his goal, then he cannot aspire to get the bounties and blessings of the Hereafter, when he had not tilled the land for Hereafter, and not worked for it. How could then he reap the harvest in the Hereafter?
45. That is: Did they give the position of Allah’s partners to their leaders and religious guides that they invented new religions for them, for which Allah had never given them permission. In this question very important realities are hidden:
One is this: Those religious guides who have invented new religions on their own, or those leaders who introduced new methods in religion unauthorisedly, or made their own rules against the rules made by Allah, they have considered themselves as partners in the authority and power of Allah, otherwise Allah had never given them permission to invent any religion for the people, or to introduce new religious methods, or to make Shariah according to their own whims, or to make any law that may be against the laws made by Allah or His Shariah.
Secondly those who follow their religious guides and leaders in the matter of religion, and act on the laws made by them as against the Divine laws and the Shariah, they have in reality given the position of Allah’s partners, though they may or may not call them Allah’s partners, for setting religious methods or to frame rules of life is the right of Allah only. To make others partners in this right is to treat them as partners of Allah.
Third, there is no justification for following any religion other than the religion sanctioned by Allah-----Islam. Therefore, anyone who follows any religion other then Islam will be considered a denier and disobedient.
Fourth, whatever things Allah’s religion has taken in its sphere nobody has any right to invent or innovate any new method or system or regulation against that. Any person who does it, commits the crime of polytheism.
46. If for the ultimate judgment the Day of Judgment would not have been fixed, then this matter would have been settled in this world only.
47.’Rodhat’ means gardens, i.e. beautiful and blossoming gardens of Paradise. For further explanation, please see Surah Room Note No.21.
48. This is the address of the Prophet, Sallal Lahu Alaihi Wa Sallam, to the Quraish, who had the closest relationship with him. It means: the message of Allah which I am conveying to you, for this I am not demanding any fees or any recompense, this I am doing because of my relationship with you and in consideration of it and it is your regard that makes me do it, so that You may accept it and save yourselves from the punishment of the Hellfire, and be deserving of the everlasting blessing.
In this ayah the word ‘Illa’ (except) which means but as it is used in the Surah Furqaan, ayah No.57:
“Say: I ask you of no recompense for this, except that he who will may take the right path to his Lord”.
It is obvious that here anybody’s taking the path to his Lord is not a recompense for the Prophet’s dawah efforts. Similarly the relationship of the Quraish and their love is not the recompense of his mission, but it is for fulfilling its demands. A Divine Messenger performs the task of conveying Allah’s message as his duty, and this duty is his only purpose in life, his work, the very basis of his prophethood. But the community or nation with which he has ancestral relationship, his regard or concern for it is stirred when he finds that his people are making themselves liable for divine punishment by following the wrong path.
Some commentators have interpreted this ayah in this way “I do not demand any recompense from you except that I intend that you give at least some consideration for our relationship”. But this is below the dignity of a prophet that he should appeal to his people in the name of consideration for relationship. In the Quran every messenger has said these words to his people:
“For this I demand of you no recompense, my recompense is the concern of only the Lord of the Worlds”. (Surah Ash-Shu’ara -109)
And the Prophet, Sallal Lahu Alaihi Wa Sallam, was directed to Say:
‘If I had asked of you any recompense, it was for you only. My recompense is with Allah”. (Surah Saba -47)
And one sect of Muslims tries to prove the Imamat (leadership) of Ali (R), in their exaggerated love for Ali, by this ayah of the Quran (regard for the relationship of kinsmen). They state that the relations of the Prophet here meant are Ali (R),Fatima (R), and Hasan (R) and Husain (R), and by the regard of the relations is said to mean the regard for these persons. It is worth noting that at the time when this Surah was revealed there was no Hasan (R) and no Husain (R),as they were not born till then, and most of the relatives of Prophet were polytheists. Therefore, it will not be right to take this meaning of this sentence, that I want that you should love my relations as a recompense for my missionary work. Whatever has been stated in the Quran about the selfless service of the Prophets (P.b.u.t.) and in accordance with the ayah referred to by us above, there is no room for taking this meaning of the ayah.
49. This is the appreciation from Allah of the slave’s work, that when a slave advances towards him and does a virtuous act, He creates more beauty and goodness in that act. When the beauty of a man’s palace is enhanced manifold by moonlight, then who can imagine the beauty of that man’s virtue whose act is to beautified by Allah himself!
50. That is: the continuation of revelation which has been sent down to your heart is stopped. It is similar to what is stated in the Surah Bani Israil:
“If we pleased We could take away what We have revealed to you”. (Surah Bani Israil-86). And the purpose of saying this is to make it clear that it is the word of Allah which has come down to men by revelation, and if Allah pleased, He could take it away. In this the Prophet has no part, and therefore, the charge that the Prophet has authored the Quran is baseless.
51. Open your eyes and see whether with this Divine word the truth is being proved and confirmed or not. If the proof of the truth is being provided by it, and it is definitely proving the truth, then it is the undeniable proof of its having come from Allah.
52. It points to those people who in their hearts feel that this is the truthful word, but because of the prejudice and unlawful compromises they do not admit the truth. This attitude of theirs is against their own conscience. But Allah knows the secrets of men’s hearts, and a day will come when He will show them how they had suppressed the voice of their conscience.
53. This is a persuasion for repentance that there is still a chance for the sinners to make amends, and repent before Allah. Whoever repents before Allah with sincerity, Allah does not turn him away, but accepts his repentance and pardons his sins.
Among His signs is the creation of the heavens and the earth, and the living things which He has dispersed over them.And He is able to gather them when He will.(Al-Quran)
26. He answers the prayers of those who believe and do good acts,54 and gives them more of His bounty. And as for disbelievers, theirs will be a severe punishment.
27. And if Allah were to enlarge the provision for His slaves, they would surely rebel in the earth, but He sends it down in due measure 55 what He will. He is Informed of and observes His slaves.
28. And it is He who sends down rain 56 after they have despaired and spreads out His mercy. He is the Benefactor, Praiseworthy.57
29. Among His signs is the creation of the heavens and the earth,58 and the living things which He has dispersed over them.59 And He is able to gather them when He will.
30. Whatever misfortune befalls you, it is because of your own doings.60 And He forgives much.
31. You are not beyond His reach on the earth, nor do you have any protector or helper besides Allah.61 32.And among His signs are the ships on the sea, like mountains.62
33. If He will, He may calm down the wind so that they lie motionless upon it 63 --- -verily there are signs in this for every patient and grateful person.64
54. That is: Accept faith, and act righteously, then Allah will definitely answer your prayers, for the prayers of the virtuous people are accepted and answered by Allah. It may be noted that the prayers of the virtuous people are for salvation in the Hereafter and safety from the Hellfire, and Allah answers their prayers and grants them their wish.
55. In this ayah a great reality about the livelihood has been disclosed. In the world some people get provisions and comforts in abundance, while others get in measured quantity. Why is it that everybody does not get it in abundant quantity, to the extent that no one is required to depend on others. It was not at all difficult for Allah to do so, and it would not have caused any reduction in Allah’s immeasurable treasures. But in the interest of the slaves themselves it was necessary that they should be provided livelihood in measured quantities, because plenty of provision makes men vain and proud, resulting in their rebelling against their Lord. It makes them indulge in tyranny in order to be superior to others. This would have caused great disturbances in human society. Many people who have received worldly good in abundance, their psychology and their attitude are such that it has caused much disturbances of peace, and tyranny and injustice have increased in human society.However this state of affairs is found only to a limited extent. But if the worldly goods were to be made available to every one in plenty, then excesses and tyranny would have increased manifold. Great disturbances would have occurred in the human society.
In the present age when the economic progress has resulted in common well-being of the people, disturbances, anarchy terrorism and blood-shedding have also increased proportionately. Every day that dawns brings new reports of horrifying events, and in the warfare such dangerous and deadly weapons are being used that shakes humanity to the core. Immeasurable wealth is being spent on inventing most dangerous chemical weapons for being used in warfare. From this it can be imagined if Allah were to give more wealth and money to the people, how much more destruction and tyranny would they wreak.
56. For explanation, please see Surah Room Note No.86.
57. All this is His doing, and He is worthy of being praised and being thanked. Besides him, there is no being who can have any control over the universe nor can it shower blessings on the slaves, that it can be said to be worthy of praises.
58. For explanation, please see Surah Baqarah ,Note No.196.
59. On the land animals are spread out, and in the air birds fly. These living beings are not even masters of their own lives. Then who is their Master and Lord? What else can be its answer except that it is He who has created them and who is spreading them all over the earth.
The wording of the ayah indicates that living beings are spread on the earth and in the heavens, which points to the fact that in the world of the heavens living beings are also existing.
60. In the ayah the address is to the disbelievers and disobedient persons. They are being told that it is your own doing that brings in trouble for you. A person who commits evil, for which he is subjected to one trouble or the other, and the society which commits evil as a whole is also subjected to some misfortune as a whole. The ayah explains this reality, that virtuous people have also to undergo some kind of misfortune, which is by way of testing them, but here this aspect is not under discussion.
61. That is: Allah can deprive you of your independence whenever He wills. And you can come under the grip of His punishment whenever He wants it. It is neither in your power that you may escape His punishment, nor have you any helper or protector who can save you from His grip.
62. That is: Big ships which stay in water like mountains.
63. In those days there were only ships with sails, which could not move in the sea without the help of the winds. And winds are made to blow by Allah only. If He stops the winds from blowing, then the movement of these ships would also stop. In modern times aeroplanes have been invented, where flying in the air depends on the condition of air and winds only. It is an open sign of the fact that the entire universe is under Dawatul Quran 367 S. 42 the control and command of Allah, then what is the sense in considering some other being as the controller of the universe and invoking him for redressing your grievances or relieving you of your troubles ?
64. For explanation; please see Surah Luqman, Note No.53.
So whatever you have been given is but a passing comfort for the life of the world, and that which Allah has is better and more enduring for those who believe and put their trust in their Lord.
34. Or may cause them to perish on account of what they have done ––And may forgive much.
35. And those who dispute Our revelations may know that they have no escape.
36. So whatever you have been given is but a passing comfort for the life of the world, and that which Allah has is better and more enduring 65 for those who believe and put their trust in their Lord.66
37. And those who avoid major sins67 and indecencies 68 and when angered forgive.
38. And those who respond to the call of their Lord,70 and establish salat 71 and conduct their affair by mutual counsel,72 And who spend (in charity) from what He has provided.73
39. And those who, when oppressed, defend themselves.74
40. The recompense of evil is evil like that,75 but whoever forgives and reforms, his wage is the affair of Allah. 76 Verily, He does not like the wrongdoers.77
41. And he who avenges himself after being wronged, there is no blame on him.78
42. The blame is on those who oppress mankind and indulge in wrongful rebellious acts on the earth.79 For such there is painful punishment.
65. Whatever wealth, property and provisions man gets in this world are for the fleeting life of this world only. When he dies, he leaves behind everything here. Nothing of his property goes with him, that it may be of some use in the next world. Contrary to this, the blessings of the Hereafter are much more better than the blessings of this world, and are also everlasting. Now it is the choice of man whether he should choose the provisions which are temporary and of less value or the provisions that are really valuable and of permanent nature. If he selects the first kind of thing, the world will be considered to be his goal, and he will be ignoring the Hereafter in his ideas and practical life. But if he selects the other thing, then his thoughts will be ruled by the Hereafter and he will spend his life, making Hereafter the goal of his life in this world.
66. Here the attributes of those people are being mentioned who will be blessed with the bounties of the Hereafter. Their first attribute is that they put their faith in the things which the Quran invites them to do. Then it is the result of this faith that they have developed the attribute of trust in Allah, therefore, their confidence is not on the world of effects but on the Cause of the Effects, the One who rules the universe.
Trust in God is that where man does every thing in his power to achieve his goal, but he does not think that his efforts are everything or sufficient to do the needful; after his efforts he should leave the whole thing into the hands of Allah, believing whatever He wills will happen. And it is a fact that man’s efforts become successful only when the will of God is favorable.
It may be noted in the conflict between Islam and disbelief that trust in God is very essential for the people of faith, and here with this thing in mind this attribute of theirs has been made prominent.
67. For the explanation of major sins, see Surah Nisa Note No.79.
68. For the explanation of indecencies, please see Surah An’am, Note No.277.
69. To be angry on being disturbed or hurt by others is quite natural but to forgive is the best attribute of a true faithful. This attribute prepares man to control his emotions, treat others kindly and to deal with justice and fairplay. To overcome anger is really a great achievement, but greater achievement is to forgive the offender. But those who do not fear God, they become uncontrollable in their anger and indulge in excesses and tyranny.
70. That is: They listen to the command of their Lord with utmost care and accept it. But contrary to this, the Muslims for name sake are not prepared to listen to it, nor are they interested in it.
71. That is: They observe this duty regularly and perform it with all the necessary care and requirements. They do it with the humility of their heart and with the dignity demanded by it. They also take care to observe all the conditions which the Shariah has prescribed.
Establishing prayers or salat is a comprehensive terminology, which includes offering salat in congregation and keeping the rows straight. A hadith lays down:
“Correct your rows (in salat),for straight rows is a part of the establishing prayers”. (Bukhari, Kitabus Salat).
The other saying of the Prophet is:
“Perform salat as you see me performing it”. -(Bulughul Maram, as referred to in Bukhari)
Therefore, the method of prayers which has been shown in the Divine Book and the traditions of the Prophet can be the only correct and right method, and only by that way the purpose of establishing of prayers can be achieved.
72.’Amr’ means collective or social affairs, which demand some order and discipline. Therefore, those who are in-charge of the collective affairs of the people are called ‘Ooliul Amr’ or ‘Sahib-e-Amr’. Here an important attribute of the people of faith has been mentioned that their affairs are decided by mutual consultation.
It is noteworthy that this Surah is Meccan, and during this period Muslims were not in a position to establish their political system. Inspite of this, directive is given that their affairs should be decided by mutual consultation, which meant that those collective affairs and social matters during the administrative control of disbelievers about which Muslims could take some steps, should do so by mutual consultation. This is a very important guideline for those Muslims who live in a non-Islamic country. They should organize some mutual consultative system on their community’s level for taking decisions about their religious matters. So that the community may be rightly guided and represented and its decisions are accepted by the whole community.
In this ayah prominence given to the consultative arrangement, is a very big foundation of the Islamic political system. In other words among Muslims power will be controlled by those who will be elected by the Muslims for this work. Persons who want to follow their own counsel against the wishes of the general trend is an excessive act. This mutual consultation cuts at the root of dictatorship and imperialism, in which the ruler has all the power. Then the democracy of the modern age and the mutual consultation of Islam differ in this way that the present democracy is like a camel without its leading rope. It follows only its own decisions and laws, therefore, its decisions are against the truth, promoting evil, and based on excesses and tyranny. As against this, Islamic consultation follows the commands of Allah and the directives of His Messenger. It has no power to take any decision against the Shariah, or trespass the limits of the Shariah commands. It tackles problems in the light of the guidance given by the Quran and Sunnah, and takes decisions in their light only.
The decision of the Shoora can be said to be that on which there is a unanimous decision or there is majority in its favour. The ruler or Khalifa’s opinion only cannot be said to be the decision of the Shoora, nor can the minority opinion of the Shoora be considered the decision of the Shoora, for in any matter the judgment of the superior will only prevail. And if the Amir or the ruler does not give due weight to the decision of the Shoora (majority) then the Shoora becomes ineffective.
For the Shoora, or consultation only those can be suitable who are God-fearing, capable of decision making and reliable. People of loose character, evil doers and superficially inclined ones will complicate the matters instead of solving them.
In the ayah Shoora is mentioned along with the salat. It is a hint at the point that democracy or consultation is the fruit of prayers, and that only that Shoora can be the means of goodness and auspiciousness which establishes salat. Those who do not offer prayers are not at all suitable for consultation or Shoora. On this occasion Ayah No. 159 Note No.91 of the Surah Aal-e-Imran
‘Wa Shawirhum fil amre’ (AyahNo. 159) it should be kept in view.
73. Means spending in the way of Allah or for the sake of Allah. It includes spending for Zakat, charity, alms, and for religious purposes. Please see Surah Baqarah, ayah No.262, Surah Anfal ayah No.60, and Surah Taubah, ayah No.33.
74. ‘Intisar’ means to defend and also to take revenge. Islam never taught that whatever wrong is being done to you, you should go on tolerating it meekly, and you have no right to take any retaliatory measures. This religion is a system of actions, and not a bundle of imaginary things and impracticable theories, therefore, it has no similarity with the philosophy of non-violence, nor with the Christian teaching that if anybody hits you on one cheek place the other cheek before him. It allows its followers to meet violence with violence and to overcome the enemy, but with this condition that the limit of justice and fairplay should not be crossed, as is clear from the ayah that follows. In fact, Islam has taken into consideration all kinds of conditions and circumstances, and has made concessions for all kinds of temperaments. Sometimes conditions demand that violence be met with violence, and so that the power of the tyrant be weakened. And some temperaments are such that they cannot
tolerate excesses and forgive the evil doers. Therefore, the teaching that Islam has imparted is based on a balanced view, therefore, it has not condemned taking of revenge, but at the same time persuaded its followers to have patience and to forgive.
The saying of Prophet Eesa (Jesus) which is people said to be recorded in the Bible as under:
“You have heard that it was said, “ An eye for an eye and a tooth for a tooth”. But I say to you, Do not resist one who is evil. But if any one strikes you on the right cheek, turn to him the other also; and if anyone would sue you and take your coat, let him have your cloak as caused well”. (Matt.5 : 38 to 41) The objective of Prophet Eesa was not to cancel the command about taking revenge recorded in the Torah but that he wanted to advise his followers to have patience and keep a low profile because the conditions at that time were not in their favour for taking any revenge as they were in minority and were not in a position to take any retaliatory steps. Presenting of the other cheek was mentioned by him by way of an example that the Roman government will tyrannies them and they will not be in a position to pay them in the same coins, so they should be ready to undertake more punishment, having no means to defend themselves. This was a moral directive and not a Shariah rule, and the meaning of this directive was not what the Christians have understood by it. It is by” way of an example as has been clarified above, and in the Injeel of Lucas (Luke) this portion has been recorded in such a way that the phrase eye for an eye is not included in it. Prophet Eesa was not sent down to cancel the commands of the Torah, therefore, to impute any saying to him which amounts to canceling the command of the Torah cannot be accepted as true.
75. Only equivalent quantum of hurt or suffering can be given to somebody who has caused any hurt or suffering to you. And only equivalent compensation can be demanded from one who has caused you any damage. In your defence you cannot give up justice and fairplay. If somebody has broken a glass of another person, then it would be wrong for the other person to burn the other person’s house.
76. Persuasion is for forgiving, negotiating for peace and understanding, and for making amends and reforming. And for this act Allah has promised to give reward.
77. There is a warning in this that if you cross the limit in taking revenge, then remember that it would be totally wrong, and Allah does not like wrong-doers.
78. That is: The oppressed has the right to take revenge of the oppression against the oppressor. Therefore, if any oppressed person takes revenge, in equal measure, from the oppressor, then there is no reason that the oppressed one should be condemned. No account of his action be taken.
79.That is: Reproachable and to be condemned are those people who act wrongly against and tyrannies mankind, and live as rebels against Allah, and spread disturbance in the society. Such people will have to account for their acts.
43. And however, he who endures (the wrong) with patience and forgives, verily it is an act of great resolution.80
44. He whom Allah leaves in error, there is no protecting friend after him.81 And you will see the wrong-doers when they will see the punishment saying:’ Is there no way back?’82
45. And you will see them exposed (to the Fire), humbled by disgrace, and looking upon it with a stealthy glance.83 And those who believe will say: ‘Verily, the real losers are they who have lost themselves and their relatives on the Day of Resurrection.84 Lo! Are not the wrongdoers in perpetual punishment?’85
46. And they will have no protecting friend instead of Allah. He,whom Allah leaves in error, cannot find a way.
47. Respond to the call of your Lord before there comes to you a Day from Allah which cannot be averted.86 You will have no refuge that Day, nor will you have power to avert the punishment.87
48. But if they turn away, then (O Prophet ! ) We have not sent you to be their keeper.88 Your only duty is to convey the message. When We give a man a taste of Our mercy, he exults therefore, but when some misfortune befalls through his own misdeeds, he becomes ungrateful.89
49. To Allah belongs the sovereignty of the heavens and the earth. He creates what He will. He gives daughters to whom He will and sons to whom He pleases.
80. If some one has committed excess, then to keep patience, and to forgive and to let one’s enemy go is an act of great moral courage. It is an attribute which makes a man’s character strong and keeps his morale high. This is an act of great determination and courage and it bestows greatness on man.
81. That is: There is none who could guide him, divert his efforts through the right channel. He cannot have a protecting friend who would turn his efforts to bear the desired fruits.
82. Is there any way by which they could go to the world again and accept the true religion and become virtuous.
83. As a guilty person tries to avoid glancing at the punishment which is being awarded to him, similar will be the condition of those who will be condemned to go to Hell. They will try to avert direct glancing at the Hell. This is the picture of such guilty person’s disgrace and helplessness.
84. On that Day the people of faith will openly say that the real loss was not anything lost in the world, but the losses suffered in the Hereafter. Therefore, those who had ignored the Hereafter, and those who were misguided by people, and had gone astray by following them, will suffer the perpetual loss.
85. That is: The permanent punishment in the Hereafter.
86. This manner of speech is very appealing to the mind. The dawah of the Quran is the dawah of your own Lord, therefore, you respond, hearken to the message of your Lord, and by accepting his dawah prepare for the deliverance of yourself in the Hereafter. The Day of Resurrection is definite to occur and none can avert it.
87. It will not be in their power to stop or avoid the punishment or to turn away the angels that would come to take them away.
88. The address is to the Prophet that he is not responsible for the acts of the people that he should force them to follow the right guidance.
89. For explanation, please see Surah Room, Notes Nos. 64,65.
50. Or He gives them sons and daughters both and He Keeps barren whomsoever He will.Verily, He is All knowing, Mighty.90
51. It is not the privilege of any mortal that Allah should speak to him except by revelation, or from behind a veil, or He sends a messenger (angel) to reveal what He will by His command.91 Verily, He is Exalted, Wise.92
52. And thus We have revealed to you (O Prohpet !) a Spirit of Our command.93 You did not know what the Book was and what the Faith.94 But We have made it a light 95 by which We guide whom We will of Our slaves. And verily you do guide to a right path.96
53. The path of Allah to whom belongs whatever is in the heavens and whatever is in the earth. Lo! To Allah all things return.97
90. The ruler of the heavens and the earth is Allah only. He can create anything He likes, gives male offspring’s to anyone He likes and females to whom He wills. If He wills He keeps others childless. He is ruling the universe with full knowledge and perfect power. Besides Him there is none who can give children to anyone.
From this if the belief of the polytheists that certain deities can give children is refuted, the belief of the ignorant Muslims is also negated that certain Peer or certain saints can grant children to those who pray to them. On account of this false belief women frequent Visit dargahs, and for the sake of child pledges are taken in the name of saints. Such a belief is totally false and this act is out and out polytheistic. But ignorant Muslims have joined this ugly patch to the clean rainment of Islam.
91. That is: No person on account of his inherent defects can bear to converse with Allah directly. His greatness and His majesticity are such that no human being can bear to have a glimpse of Allah. Accordingly on the request of Prophet Moosa when Allah had allowed His slightest glimpse to be seen, the mountain turned to ashes, and Prophet Moosa fainted. (see Surah A’raf, ayah No.143). Therefore, the mode of conveying His messages to His messengers had been different and of three kinds:
Allah may reveal to His messenger His message direct to his heart. ‘Wahi’ (Revelation) as has been made clear in Note No.2 above means to hint, or to make signs or to secretly talk to the addressee, and to inform him of His message, commands and directions. No other person is able to hear this talk. This unseen mode of conveying the message is known as ‘Wahi’ in the Quranic terminology.
The second mode is to speak to His Messenger directly but may not be seen by him. That is: the messenger may hear Allah’s voice and may even speak to Him, but may not be able to see Him. This mode was adopted in the case of Prophet Moosa. Accordingly at the time of granting him the status of Prophethood, this mode was adopted by Allah. (Surah Taha ayah Nos. 11 and 12). At the time of giving him the Shariah also this mode was adopted.
The third mode is that an angel may be made the messenger who should take the message of Allah to the Prophet and communicate it to him secretly.
Out of the three, the first and the third modes were used in sending down revelation to the Arabian Prophet, Sallal Lahu Alaihi Wa Sallam. In the hadith both these modes have been mentioned in this way: “Ummul Mumineen, Ayesha (R) states that Harith bin Hasham asked: ‘O Messenger of Allah! How does revelation come to you?’ The Messenger of Allah said that sometimes he hears the sound of a ringing bell, and this form goes very hard on him. Then when he preserves that, that state ends. And sometimes an angel comes in his presence in the form of a man and talks to him and he then memorizes it. Ayesha (R) states that she had seen revelation being sent down to him during the severe wintry season. As soon as the revelation ends, sweat flows down his forehead.” -(Bukhari Kitabul Wahi).
It may be noted that the manner of revelation coming down to the Prophets has been mentioned in the Torah, the Bible and the Psalms at many places. For example, in the Torah it is stated:
“After these things the word of the LORD, came to Abram in a vision, (Gen. 15:1) When the LORD saw that he turned aside to see, God called to him out of the bush, ‘Moses, Moses And he said, Here am I. (Exodus 3:4) Then the LORD said to Moses, ‘Go in to Pharaoh, and say to him, “Thus says the LORD, the God of the Hebrews, ‘Let my people go, that they may serve me. (Exodus 9:1)
In the Psalms it is stated:
“Thy word is a lamp to my feet and a light to my path. (Psalms119:105)
In the Bible it is like this:
“And Jesus, full of the Holy Spirit, returned from the Jordan, (Luke 4:1) “While the people pressed upon him to, hear the word of God, (Luke 5:1)
Thus the concept of the Divine word and Revelation (Wahi) which is held from the earlier days had been presented by the Quran with full clarification so that through it people may Dawatul Quran 377 S. 42 believe in this means of knowledge. It may also be noted that there is a big difference between Revelation and Inspiration. Revelation is very clear and there is no doubt about its being sent down by Allah, and Quran is word by word revelation and Allah’s Word, both from the viewpoint of words and meaning.
And so far as the Hindu religion is concerned, there is a vague concept of inspiration therein, which they term as ‘Shruti’ (Revelation).
92. Allah is Exalted (Ali), therefore, it is not the status of mortal man that he may talk with Him. And He is Wise, therefore His wisdom demands that He may send down His word to prophets to provide for the guidance of mankind.
93. In this ayah ‘Rooh’ (Spirit) means Quran, and it has been termed as spirit because it gives man real life. It is water of life for man, and it is such a fine and appealing composition that it fills man’s interior with a special kind of spirit.
94. You were not aware of faith and the Book in the manner earlier in which you are aware now. The idea is to bring into prominence the miraculous aspect of prophethood that a man whose quite a big part of life had been spent in such a way that he had not the detailed knowledge of faith, and also of the Divine Book, such a person suddenly started giving details of the reality of faith. How did it become possible? How could he present the ayah of the Divine Book? This is an open proof of his being the true prophet. The ayah does not mean that the prophet was totally ignorant of faith before he was conferred the honour of prophethood, and that he also did not know that Allah had revealed any book. The fact is that a prophet is by nature a virtuous man, and the Arabian Prophet, (S.A.W.) was also of a sound virtuous nature. Tawheed was his basic belief. He always kept himself away from idolatry and polytheism, so much so that he always avoided eating the flesh of the animals slaughtered in the name of idols. He was following the religion of Ibrahim, in whatever form it existed, and in which Hajj pilgrimage is one of the important pillars. The Prophet’s being engaged in worship in the Cave of Hira is a confirmed fact. Therefore, how can it be said that he was totally unaware of faith? Similarly it cannot also be said that he did not know anything about the Divine scriptures. The Jews and the Christians lived near Makkah, and everybody knew that they were the people of the Book. Therefore, how could he be ignorant of this fact that the Torah was revealed to Prophet Moosa and the Injeel was revealed to Prophet Eesa? But since he was unlettered he did not read these books, nor did he have any special knowledge about them. However, the revelation of the Quran to him not only increased his knowledge but also provided him with that light which enabled him to teach the realities of faith in detail and to recite the ayah of the Divine Book and teach them to his people.
95. That is: He made Quran a Noor, light, that it illumines the path of guidance and provides the light of knowledge.
96. The path to which the Prophet guides is the only straight path that leads to Allah, and its name is Islam.
97. Beware that whoever has adopted an attitude concerning Allah and religion, ultimately he will have to answer for that in the presence of Allah, for all the matters are to be presented to him for His final judgment.