S53. SURAH AN – NAJM
NAME: The Surah begins with an oath of Najm (star) and therefore it is named ‘An Najm’.
TIME OF REVELATION: It is Makkan. The most important aspect of Meraaj event has been described in this Surah. Hence it must have been descended only after Surah Bani Israil, that is: Nabavi year 12 (year of prophet hood) Bukhari has quoted statement of Abdullah bin Masood that the first Surah which contains the order to prostrate while reciting is Surah Najm. Accordingly when the Holy Prophet prostrated (for Sajdah) while reciting this ayah in the Masjid-e- Haram, the polytheists also fell down in prostration. (Bukhari, Kitabut Tafseer). This narration cannot be accepted as it is because Surah Iqra’ which contains the Sajda - e Tilavat and migration Abesena Surah Maryam also, which contains the Sajda-e Tilavat was descended much before this. Probably what Abdullah bin Masood meant was that the Surah Najm is the first Surah containing an ayah hearing which the polytheists fell into prostration. It seems the narrator has made some mistake in citing this statement. We also cannot agree with the opinion of those commentators who say that Surah Najm was revealed in the 5th Nabavi year. The contradiction in their statement becomes obvious when, on the one hand they say that this Surah is related with the event of Meraj which, in their opinion, is an event that had occurred some time prior to the Holy Prophet’s migration to Madina and on the other hand they say that the Surah Najm which mentions Meraj was revealed in the 5th Nabavi (Prophet Hood) year.
CENTRAL THEME: To present those facts and truths which inspire Faith and certainty and which refute the allegation about soothsaying.
ORDER OF THE VERSES: Ayah 1 to 18 remove those doubts which the deniers used to advance regarding revelation. Also the events of the upper world which the holy Prophet had observed with his own eyes have been presented as true reality. Ayah 19 to 30 take cognizance of those who disregarded the Divine Revelation and obeyed their desires and consequently becoming polytheists denied the final reward and punishment. This has been done in such a way that the falsehood of these beliefs becomes quite obvious. Ayah 31 and 32 give good tidings of pardon and reward to the righteous. Ayah 33 to 55 call upon the deniers to contemplate seriously. Ayah 56 to 62 are the concluding ayah of the Surah wherein it has been explained that the position of the Prophet is that of a warner, People have been cautioned regarding the Day of Resurrection. Also it has been ordered to prostrate only before Allah and to worship Him alone.
53. SURAH AN – NAJM Ayah : 62
In the Name of Allah, Most Gracious, Most Merciful.
1. By 1 the star 2 when it sets.3
2. Your companion has not gone astray nor is he misled.4
3. He does not speak of his own desire.
4. It is but a revelation being revealed to him.5
5. He has been taught by a mighty powerful (Angel). 6
6. Who is very vigorous.7 He stood straight. 8
7. While he was on the uppermost horizon. 9
8. Then he drew near and became suspended. 10 (between sky and earth)
9. Till there was a distance of two bows’ of length or even closer.11
10. Then He revealed to HIS (Allah’s) slave whatsoever HE revealed. 12
1. Here the oath (swearing) is in the meaning of witness. For explanation please see Surah Takweer, Note:14.
2. Here ‘Najm’ (star) indicates the species or category of star. Hence it means stars in general, not a particular star.
3. The scene of setting stars invites man to think. When they set, the well arranged assembly of the sky disburses. Thereby, on the one hand, it sets aside the idea of the stars being gods, or their influence on others’ fortune, and their intervention in worldly events and happening and, so, when they themselves are bound by a rule and a system of administration, how can they be gods and possessors of power. Hence there is no basis for star-worship. Neither there is any truth in those superstitions whereby some stars are being called having good omen and some bad and people are being waylaid through the business of astrology (jyotish). This cheating still continues. Accordingly they state future events through newspaper columns like ‘What Stars Foretell’ and thus falsehood is being spread on a large scale in the world. And, on the other hand, this sight of the setting of the stars presents an introduction of the Lord of the universe, showing us that this cosmos is in the control of such an Omnipotent Being before Whom all are worth nothing and that HE is administering the affairs of this universe with utmost wisdom. There is no existence of any other god or deity or a power worth worshipping except HIM THE ONLY ONE GOD, ALLAH.
4. Means the Holy Prophet is not a stranger in front of you, He has spent his whole life before your eyes. Therefore you know it very well that he is not a wrong-doer or a man who talks nonsense. You brand him as a wayward or misled only on the basis of his inviting you to monotheism and belief in the Hereafter and because he presents himself as a messenger of Allah, though the signs all around in the universe testify his statements, for example, the setting of the shining stars every night before your eyes.
It should be noted that to go astray (Dalaalat) is being mentioned as opposite of guidance (Hidaayat) and to be misled (Gavaayat) as opposite of wisdom (Rushd).
5.The subject under discussion is Quran. Therefore, it is said here regarding the Quran that it has not been invented by this man at his sweet will but it is entirely a revelation which comes down to him in the form of Quran. This automatically makes it clear that when the position of Muhammad (peace be upon him) is that of a Messenger, he cannot utter even a single word as per his own desire. It can only be on the basis of the knowledge which Allah has given him.
6. Means Archangel Jibrail (Gabriel) who is the commander of angels. (Please see Surah Takweer, Note:21 and 23).
7. Means Jibrail is very strong and robust in build-up and Allah Almighty has given him so much strength and ability that he can descend from heaven to earth in a split second and that the jinns and the satans cannot interfere in his affairs.
8. Jibrail had appeared before the Holy Prophet in such a pose that he (Jibrail) was standing upright, before the Messenger of Allah so that he could see the Archangel quite clearly.
9. He had appeared on the high horizon of the sky so that the Holy Messenger could observe him in a brighter open space.
10. Then Jibrail drew nearer to the Holy Prophet and became suspended. That is, he did not require to put his legs on the earth. He was an angel and hence he could stand hanging in the air.
11. “equal to two dowse or even closer” is an Arabic idiom. It means, though Jibrail had appeared on the horizon he came so much nearer to the Holy Prophet that the distance between the two might not have been more than the length of two bows. Thus the Holy Prophet could get an opportunity of observing the Archangel in his original shape fully and clearly leaving no doubt whatsoever regarding it.
It should be noted that in Arabic language ‘AV’ ( :or) is also used in the sense of ‘BAL :but). «Please see ‘Lisaanul Arab, Vol:14, P.54).Therefore, in this verse we have translated’ AV’ as ‘BAL’ (rather).
Jibrail had descended with Revelation for the first time in the Cave of Hira. Thereafter he came to the Holy Prophet on many occasions with Revelation. But the event which is being described here is that of seeing the Archangel in his original form (shape) with his. mighty flight power. So it is recorded in the Hadith that the Holy Messenger had seen that Jibrail had six hundred wings. (Muslim, Kitaab-ul- Imaan)
12. Means the revelation which was to be sent upon the Holy Prophet by Jibrail by coming so close to him. As is clear from the context, Abduhu’ (Slave of Allah) means Muhammad (peace be upon him) the slave of Allah. Here these words are best suited only to this meaning.
11. His heart did not falsify what he saw.13
12. Do you then raise a dispute with him about which he observes. 14
13. And he has seen him descending at another time also.15
14. Near the Sidrat-ul-Muntaha (the farthest lote-tree).16
15. Near which is the Garden of Abode. 17
16. When that which covered did cover the lote-tree.18
17. The sight neither turned aside nor crossed, limit. 19
18. Assuredly he saw great signs of his Lord.20
19. Have you then considered Laat and Uzza ?
20. And another Manat, tile third?21
21. Are for you sons and for Him daughters?
22. This, indeed, is a very unfair division!22
23. These are mere names which you and your forefathers have named. Allah did not send down any authority for it,23 They are only following their conjectures and desires of their souls24 even though the Guidance from their Lord has come to them.25
13. The heart of the Holy Prophet testified to what his eyes had observed. He became fully convinced that this angel was Jibrail whom he was seeing with open eyes. There was not even the slightest room for illusion.
14. An ordinary man neither sees an angel nor has he any experience of Divine revelation. But Allah Almighty makes His messenger see the angel and also sends down His revelation on him. The whole personality of the Messenger as well as the very Divine Words of the revelation show the truthfulness of Allah’s Messenger. l5.The Holy Messenger now, saw for a second time, the Archangel Gabriel in his original shape. This testified the former observation. The other event had occurred at the time of Meraj (ascension to heavens).
16. Sidrah means a lote tree and Muntaha means at the end. Thus it means that lote-tree which is at the farthest end of this universe. It is in Hadith that the Holy Prophet had seen this tree on the seventh sky during Meraj journey. The lote-tree is both dense and shady and its leaves are sweet-smelling (fragrant). This give us a slight idea of this tree standing on the farthest border of this universe. Otherwise the things belonging to the upper universe are analogous for us. Neither our mind can fully comprehend their actuality nor is it proper for us to go after it.
17. ‘Jannat-ul- Mawaa’(Residential Garden) means that Paradise which will be a residence, that is, the abode of the People of the Faith. Hence it is in Surah Sajdah that:
“ As for those who believed and performed good acts —--for them are ‘Garden-House’, a reward for what they have done.” [As-Sajdah : 19]
This ayat of the Holy Quran explains that Jannat is situated in the heaven near the ‘Sidratul- Muntaha’. That ‘Jannat-ul- Mawaa’ is near ‘Sidrat-ul- Muntaha’ gives some idea that the limits of Jannah (Paradise) start from where the boundaries of this universe end. The Holy Prophet had reached up to this point during Meraj.
18. These were the Divine mysteries which had become manifest as is hinted later on in ayat 18. And the mention “that which covered did cover” indicates the magnificent existence by themselves of the Divine mysteries.
19. That is: The eyes of the Holy Prophet were stuck exactly only to those things which Allah Almighty made him see and he observed those things with the correctness of sight. Neither he had any illusion nor his eyesight wandered. He saw very attentively.
This clarifies that whatever the Holy Prophet observed during his Meraj was actually witnessed by his eyes. It was not a dream. It was a bodily ascension too, not merely a spiritual journey.
20. The Holy Prophet, in the upper universe, saw several wonders of the nature which includes his observation of Archangel Gabriel at the point of his highest flight at Sidrat-ul- Muntaha in the mighty angel’s original figure. The details of this Meraj event have been given in Hadith. In the Surah Bani, Israil the purpose of this event of Meraj (which took the Holy Prophet from Masjid-e- Haram to Masjid-e- Aqsaa within one night), is mentioned thus:
(So that WE might show him some of OUR Signs) (Bani Israil:1) And here it is mentioned:
(He saw Great Signs of his LORD.)
These signs were shown to the Holy Prophet so that, as he was the last Messenger of Allah. His argument may become so complete and final for people that there is not the slightest scope for doubt in whatever His Messenger says on the basis of Allah’s Revelation. They are based on sure and certain knowledge. The Messenger has witness the Upper Universe with his own eyes. Thus Almighty Allah is lifting the curtain from the secrets of the universe whereby the aspect of Tawheed (Monotheism) comes up in a brighter form and so also the evidences of the Hereafter. This man (Messenger)’s personality is such that he reached up to the seventh sky (Sidrat-ul-Muntaha). Therefore, you cannot compare his knowledge with your own knowledge. Hence to accept his guidance which he provides on the basis of his extraordinary knowledge is just like attaining your own destination.
There is no mention of the Holy Prophet’s seeing his Lord. But the observation of His Signs (ayah) is mentioned. Therefore, those who say that the Prophet (peace be upon him) saw Allah Almighty during Meraj are not correct. Had it been so, it would have been certainly mentioned in these ayah. How can this description be void of such an important thing? Ayesha (Radiyallahu Anhaa) has emphatically refuted this. According to Muslim.
“Ayesha (Radiyallahu Anhaa) told Masrooq that there are three such things that whosoever believes in them ascribes a great falsehood to Allah. Masrooq says he asked what were those things? She said (one of them is that) whoever thinks that Muhammad (Sallal Lahu Alaihi Wa Sallam) saw his LORD has ascribed a very big falsehood (a lie) to Allah.” (Muslim, Kitab-ul- Imaan)
21. These are the names of idols the polytheists used to worship. The Quran, while inviting people to ponder over these symbols of polytheism, named them so that their being worthless may become clear and their worshippers may become wise.
These three were big deities of Quraish and other tribes. They considered them female, that is, they were their Devis. It is in Surah Nisa that:
“They invoke in His stead the female gods.” (Nisa :117)
And, as it is clear from the following ayahs 21 and 26, they were the idols of angels whom the polytheists believed as God’s daughters. It is difficult to say anything authentically about these names. Yet it can be understood from their literal meaning that:
The word has been framed by dropping some letters from and by adding the letter ’Te’ (t) which indicates female. It is not correct to think about this word to be the female form of ‘Allah’ because this is a proper name which has no similitude and no word has ever been derived from it.
“Do you know anyone who is worthy of a name like His (is like Him)’?” (Maryam :65)
And in the belief of Arab Polytheists too the name ALLAH was specific for the being who is the creator of cosmos and Who is worshipped by the creation. They did not believe in any Devi in the Sense of His wife. Of course they used to term angels as His daughters.
Is the female of meaning having great honour and power. In their belief it was the goddess of help and victory. They had made her idol. In the war of Uhud, singing her praise. Abu Sufiyan had, cried:
(For us is the Uzza devi whereas you have no Uzza). And in reply, the holy prophet had retorted:
(Our Lord is ALLAH and you have no Lord). (Tafseer Ibne Katheer Jild 4. P.253).
‘Al Manaat’: This was an idol at Qadeed between Makka and Madina. The polytheists used to adorn Ihram from this place. (Bukhari, Kitabut Tafseer)
This was a third very big idol. By calling it ‘Ath-thalathah’ (the third one) the holy Quran has hinted toward the vicious belief of trinity, according to which the Nasaaras had made up three gods in the names of the Father, the Mother and the Holy Spirit. Likewise the Arab Idolaters had made up three Devis (female gods) by the names of ‘laat, Uzza and Manaat.
The Indian polytheists too do not lag behind in this affair. Rather they are drowned deeper in this corruption of vicious beliefs. Accordingly they have the idea of three special Devtaas namely Brahma, Vishnu and Shiv which has taken the shape of Trimoorti i.e., three idols.
The holy prophet had, after the conquest of Makkah, sent his companions to destroy the said three idols of Laat, Manaat and Uzza so thoroughly that there did not remain any trace of them. If they had in them the existence of three goddesses why did not they defend themselves?
22. Firstly, to term someone a partner of Alla h is a n unreal thing. Secondly, its absurdity is also evident when you associate something, which you yourself do not like, to God, You like to have sons for you. When anyone from you gets a daughter you think it something to be ashamed of. But you believe that angels are God’s daughters. You have made idols of them by the female names of Laat, Manaat and Uzza. Every sane person can feel the absurdity of this thing.
23. These are mere names and only names. There is none behind this denomination. These idols are no real Devis (goddesses). They do not possess any attribute of godhood. Where is the sense in worshipping them?
The idolaters (polytheists) of India also have manufactured many idols of Devs (gods) and Devis (goddesses) and they believe that they (manmade gods) become please through their worship and fulfill their (the idol worshippers’) needs. But the real truth is that it is merely the imaginary names that are being worshipped. There is neither any existence of any god or goddess in these idols nor have they any Divine attribute.
24. Those who deify idols do not have any supporting reason or authority for it. How did they come to know that the idols carved out by their own hands possess Divine attributes? How did they know that there is any existence of any dev or devta? The creator of mankind as well as the entire universe in ONLY ONE GOD. He did not send any authority! in favour of them. Nothing of such a kind can be pointed out in any Book or Scripture of Allah or in the teachings of any Divine messenger. Therefore, there is no scientific ground for idol-worship. But these are merely ima ginary and superstitious things and they are blindly following their desires.
In fact a belief must be based on some scientific ground. But the philosophy advanced by the polytheists is mere imaginary and superstitious guesswork. Since they have based their religion on it their desires have turned them into their devotees.
25. When clear cut guidance has come to them from their Lord in the form of the holy Quran, why do they love to remain stuck to idolatry?
24. Shall man get whatever he desires?
25. Allah’s is the world and the Hereafter.26
26. How many so ever are angels in the heavens whose intercession can avail nothing but only after Allah has given leave to whom HE wishes and in whose favour HE pleases?27
27. Those who do not believe in the Hereafter name the angels with the names of females?28
28. Though they have no knowledge of it.29 They are only following conjectures and conjecture avails nothing in the palace of truth.30
29. So withdraw your attention from those who have turned away from our remembrance 31 and whose only aim is the life of this world.
30. This is the limit of their knowledge.32 Your Lord knows very well who has gone astray from His path and only HE knows better who is on the right path.
31. And whatever is in the Heavens and in the earth belongs to Allah (and HE has created it so that) HE may give requite to the evil-does for their deeds and may give good reward to those who did good deeds.33
32. Who refrain from great sins34 and open indecencies35 save some misdeeds which they may commit 36 verily your Lord is of vast forgiveness of minor misdeeds.37 HE is well aware of you when HE created you from the earth38 and when you were embroyos (child) in your mothers’ wombs39 so do not claim to be pure. HE knows best who is God fearing.40
26. If man wants to live merely in the world of desired dreams he should realise that nothing is in the control of anybody., except ONLY ONE GOD Who holds total power both in this and the other world. Hence expectations can be connected only with HIM. It is also necessary that such hopes be entertained only after accepting and following HIS Guidance.
27. That is: There are innumerable angels in the heavens. But their recommendation in any one’s favour cannot avail anything unless Almighty Allah grants leave to anyone of them to make recommendation in favour of someone of HIS choice.
The idolater polytheists had a belief that the angels are recommendatories in the Court of Allah and were thinking that if they worship them they will make recommendation to God in their favour so that HE may not punish them by hurling them in the hellfire. Therefore, in case the Hereafter’s requital occurs, these angels whom they worship will definitely deliver them from the Divine torment. This corrupt doctrine of theirs is hereby being refuted and it has been clarified that no angel has the power to stand up before Allah to do what he (the angel) wants. On the Day of Resurrection those angels will be able to open their mouth who will be given leave to speak and they too will recommend only in favour of those whom Allah likes. This will be an exceptional case which will never benefit the polytheists and the infidels because polytheism is an unpardonable sin.
For further clarification of intercession please see Surah Maryam, note: 111.
28. Like Laat, Uzza and Manaat. All of them bore female names. As can be seen from the context they were the idols (statues) of angels.
29. Meaning this belief of theirs that the angels are females and they are Devis (goddesses) is based not on reasoning or knowledge but on ignorance. After all how did they know that it is so?
30. The word ‘Zann’ has several meanings in the Arabic languages. Here it means superstition. The gods of polytheists are the products of imagination. The doctrine of ONLY ONE GOD presented by the Quran is an irrefutable Truth. The way they prefer superstitious imagination over the Real Truth is both senseless and of no avail.
Thus it is clear that the matter of belief is of prime importance and a fundamental one., which must be based on True Knowledge not on imagination, superstition or conjecture. The source of True Knowledge is the Divine Revelation (Quran). But different groups of Muslims have, even in the matter of beliefs, took support of weak and fabricated (mauzu) hadiths, They interpret Quran accordingly. Thus Shirk has penetrated into Muslims in the form of Qabr-parasti (grave worship) and Awliya-Parasti (saint worship). Had they depended on Quran in the matter of Aqidah (creed) which clarifies everything explicitly, and had they rejected all the weak hadiths which come into conflict with Quran, they would have not become polluted by shirk, because Quran presents basic beliefs in the most clear way and it itself terms them ‘Baiyyinaat’.
31. That is: the Quran.
32. They do not know that there is Hereafter which will follow this world. They have imprisoned themselves so tightly in the cell of this world that they are unable even to imagine the Hereafter where the fruits of deeds will come up. Many people having a narrow eye-sight are unable to see the glimpse of the Hereafter which the holy Quran presents. That is why even today many great scientists of modem knowledge have nil information of the Hereafter.
33. He has created this universe which is the sole property of His and His alone just to make his attribute of justice and mercy manifest. Therefore, it is essential that a day should arrive when man may get the fruit of his deeds.
34. For the explanation of ‘Kabaair’ (great sins) please see Surah Nisa, Note: 79.
35. For the explanation of ‘Fawaahish’ (open indecencies) please see Surah An’aam, Note:277.
36. The word used is ‘Lamam’ which means to go near a sin. According to’ Lisanul Arab’:
(Lamam means to be near a sin). (Lisanul Arab, Vol. 12. P. 549).
It means those little faults which may occur due to unmindfulness or overwhelming sentiments. The meaning of the ayah is that those righteous people whom Allah will reward nicely are those who do not indulge in big sins and affairs of shamelessness. They protect themselves from such sins. It is possible that sometime, due to a little carelessness they may slip near a dirty pit but it can never be so that they may drown themselves in the pond of dirt.
37. Allah will not deal harshly with those people who protected themselves from great sins and open indecencies, and HE will not punish them for little mistakes. HE will cover them with His vast sheet of Divine Mercy . This is a very great tidings for the God-fearing people.
It should also be kept in mind here that it is not stated either in the Quran or in the Hadith that such and such sins are little (sageerah) save there may be some hint. And, indeed, strategy demanded that they should not be specifically mentioned. Otherwise people would have indulged in them considering them small sins. Hence it is no wisdom to go in discussion and make lists of little sins.
38. Means created from earth. Tauraat too mentions it:
“Then the LORD God formed man of dust from the ground, and breathed into his nostrils the breath of life.” (Genesis,2:7)
39.That is: When you were in the initial stage of life in the womb of your mothers, you had no senses and you were closed in a cell. Only Allah knew your condition at that time.
40. This is a warning that nobody should sing songs of his piety. Rather, considering himself a defaulter, he should have faith that only Allah is fully aware of his condition; that it was only HE Who knew of his position even when he was being created from earth and thereafter when he was in his mother’s womb as embryo he was not aware of his state. Then, how can he claim to be faultless. It is only Allah Who knows the ins and outs and thoughts and deeds of everybody. Hence HE alone knows who is pious and to what extent.
33. Did you see who turned away.41
34. And gave a little, then halted.42
35. Has he knowledge of the unseen that he sees it.43
36. Has he not been acquainted with what is in the scriptures of Moosa. 44
37. and of Ibrahim 45 who fulfilled his promise. 46
38. (the content of the scriptures that) no bearer will bear the burden of others47.
39. and that for man is only that for which he made effort. 48
40. and that his effort will be scrutinized soon. 49
41. then he will be requited fully.
42. and that finally your return is only to your Lord. 50
43. and that it is HE Who causes to laugh and causes to weep. 51
44. and it is HE Who gives death and life. 52
45. and it is HE Who created the couple of male and female.
46. from a drop when it is dropped. 53
41. Means they rejected the Guidance given by Quran and the Prophet.
42. That is: He gave something to the needy and then stopped. This is the character of a man who does not spend according to his status to help the poor. Rather, he gives a little as ‘charity or alms’ just to drop a burden from his head. This stinginess of heart does not permit him to have that faith which demands sacrifice.
It becomes clear thus that stinginess is a psychological illness which makes man narrow minded which, in turn, becomes a hindrance in the path of accepting the truth.
43. That is: Such person thinks that if Resurrection occurs his formal religiousness will result in his salvation. They are being called upon to think with an open mind as to what is the basis of this claim of theirs. Have they peeped into the unseen to know on what things the final success depends? If not, then all these religious claims are hollow and that what Quran says is the truth, because, whatever the holy prophet presents is based on Divine Revelation which is the only source of the knowledge of the unseen.
44. Scriptures of Moosa means Taurat.
45. The scriptures of Ibrahim are the oldest ones described by the Quran. The Divine messengers who had come prior to them too were getting Revelation from Allah and they also had left their teachings with their followers. But whether they were given anything like scriptures or not is not mentioned by the Quran. It appears the scriptures of Ibrahim only were given prime importance. This also repudiates the claims of those religious groups who say that their ‘sacred books’ were the Divine books of pre-Ibrahim era.
Ibrahim’s (peace be upon him) scriptures are now no more extant nor the Taurat is in its original form. But Quran preserved their basic teachings in it. Hereafter comes the description of such teaching in a very attractive form which while reading makes us feel that we are reading the scriptures of Ibrahim and Moosa (peace be upon them).
46. Means whatever promise Ibrahim had made with his Lord, he fulfilled them in the best and perfect manner, as is evident from his innumerable great sacrifices. They show his total loyalty to Allah.
47. On the Day of Resurrection everyone will have to carry the weight of his own deeds. No one will share such burden. People should not misunderstand that the leaders who are leading them, and are driving them in the wrong direction, only will be punished and that the followers will be spared. No, the followers themselves will be held responsible for their blind following of the misleaders. They themselves will be punished as they were given eyes to see, brains to think and they were also shown the right path. How, then, they became blind followers of others?
48. This ayah is a definite and decisive proof of the fact that man will get the reward of only that work which he had done. He cannot get the reward of someone else’s good deeds. The reward will be given to the doer of good. He will be entitled to get the reward also for the long range effects of his noble deeds. So it is mentioned elsewhere:
“Whoever recommends a good cause becomes a partner therein.” (An-Nisa:85)
And a hadith says: (One who called people to good, will get a reward like those who followed him, without any decrease in their reward). (Muslim, Kitaab-ul- Ilm)
Another hadith makes it more clear:
“When a man dies, his deeds are ended except three things: one, a continuing charity, two, that knowledge which benefits others and, three, righteous progeny who pray for his salvation.” (Muslim, Kitaab-ul- Vasiyyah)
All these three things are such which have a man’s own influence. The charity is his own work. Literary or scientific service, if it benefits other, also is the fruit of his work and righteous off springs who pray for him too were trained by him. Otherwise why should he get any reward?
Despite this explicit teaching of Quran regarding which the scriptures of Ibrahim and Moosa also have been referred too, the tradition of Eesaale Thawaab (conveyance or transfer of reward) which is entirely against this principled teaching, is in vogue among Muslims. It is being claimed that a man can donate the reward of his deeds to others. But this claim is baseless, because, such a thing is found neither in Quran nor in hadith. The Ahadith which are being quoted in support of this belief do not prove the transfer of reward (thawaab). What is proved thereby is that the heirs of the deceased are permitted to complete those works which contained the intention and effort of the deceased, for example, will, vow etc. This is not eesaal-e- thawaab’ but it is a kind of deputation or delegation on behalf of a person who could not fulfill an obligation. Otherwise, if transfer of reward is made permissible then it will have to be made applicable to the living too.
It is indeed surprising that even the esteemed author of “Tafheem-ul- Quran” too has made contradictory statements regarding ‘eesaale Thawaab. On the one hand the learned commentator explains this ayah thus:
“This dictum also provides three principles. First, whatever everyone will gain, will gain it as a fruit of his effort. Second, nobody will get fruit of another fellow’s deed, unless therein lies some share of his own effort. Third, no one can ever get anything without endeavoring for it.” (‘Tafheem-ul- Quran’, Vol:5, p.2157)
On the other hand he says that ‘eesaal-ethawaab’ is permissible by quoting some Ahadith in support of it. Just to avoid a lengthy discussion we analyze the traditions referred to by him briefly
1) As narrated in Bukhari, Muslim etc., holy prophet sacrificed two sheep, one on behalf of himself and his family members and the other on behalf of the Ummah. But this does not provide any argument in support of ‘eethaal-e- thawaab’ because the act of sacrificing a sheep on behalf of entire Ummah was particularly his own act, that is, being the guardian of the Ummah he had offered this dedication which was on behalf of both the living and the dead. If this act is accepted as an evidence in support of eethaal-e- thawaab then it will also be regarded as admissible to sacrifice a sheep on behalf of innumerable past, present and future Muslims. No one believe so
2) It is mentioned in Bukhari, Muslim etc. that a fellow told to the holy prophet that his mother expired suddenly; that, A man said to the Prophet, ’My mother died suddenly, and I think that if she could speak, she would have given in charity. May I give in charity on her behalf ? ”He said, yes ! give in charity on her behalf.
The words of this hadith clearly indicate that had this man’s mother a chance to talk she would have willed to make the said charity. Now since she could not get the opportunity, her intention was deemed her will and the desired offering was allowed. Whatever permission can be deduced from this event is that if some one had died suddenly and if it is understood that had the deceased an opportunity he or she would have willed making some charity from his or her property, the heirs can make such charity from the wealth of the deceased. This is because it contains both the intention and the wealth left behind by the deceased. But there is no proof of ‘eethaal-e- thawaab’ in it
3) There is a narration by Abdullah bin Amr bin Aas in Musnad Ahmad that his grandfather Aas bin Vaail had, during the days (pre Islam) of ignorance made a supplication to sacrifice a hundred camels. His uncle Hisham bin Aas sacrificed his share of fifty camels. Amr bin Aas asked the holy prophet as to what should he do about it. The prophet replied: If your father had accepted monotheism as his religious belief, you may observe fast or make charity on his behalf. It will benefit him.
This hadith too, provided it is correct, relates to vow (nazr). The yield of it is also that, if the deceased father was a monotheist, his son can fulfill the oblation intended by the father after his death. Here, firstly, there is the intention of the one the who makes oblation. Secondly, the oblation is being fulfilled by his heir as the concerned fellow could not do so due to his death. What has it to do with ‘eethaal-e- thawaab: Moreover, this hadith is ‘daeef’ (week) on the basis S. 53 576 Dawatul Quran of asnaad. In Musnad Ahmad, (2:182) this narration is from Amr bin Shoaib, about whose being a ’thiqah’ there is a difference of opinion among ‘muhadditheen’. Hafiz Ibne Hajar has quoted differing statements about him. Ibne Mueen says, he by himself is ‘thiqah’, but when he narrates his grandfather’s saying through the channel of his father it does not remain worth ‘hujjat’. Nor is it ‘muttasil’. Rather it is ‘daeef’, (week) which comes in the category of ‘mursal’. (Tahzeebut Tahzeeb, Vol. 8 P.54). Therefore it is not correct to argue on the basis of this hadith
4. There is a ‘rivaayat’ from Hasan Basri in Musnad Ahmed, Aboo Dawood, Nasaai and Ibne Maajah that Saad bin Ubaidah asked the holy prophet: ‘My mother has expired. Should I offer charity (Sadaqah) on her behalf?” He replied: ‘Yes’.
This is Hasan Basri’s ‘rivaayat’ and Hasan Basri was born after the death of Saad bin Ubaidah. Therefore one ‘ravee’ (Narrator) is left out in between. Hence this hadith is ‘mursal’ which cannot be ‘hujjat’. Of course, in Saheeh Bukhari, there is a rivaayat from Ayesha (may God be pleased with her) that a man came to the holy prophet and said: O Messenger of Allah! My mother has expired all of a sudden and I am sure she would have definitely made ‘sadaqah’ had she remained alive. Now if I make sadaqah on her behalf will she get ‘ajr”?” “He said: Yes. (Bukhari. Kitaabul Janaaiz).
On this hadith. Imam Bukhari has preferred the title (chapter of (Sudden Death) not of “Eethaale Thawaab”. Similarly, in ‘Kitaab al Vasaayaah he has recorded it under the title
(It is Mustahab to fulfill the nazr and to offer sadaqah on behalf of the one who died suddenly). Under this ‘Baab’ Imam Bukhari has quoted two hadith. The one is the same which has been mentioned above and the other from Ibne Abbas which says that “Saad bin ubaidah asked a fatwa from the holy prophet saying that “My mother has expired, and she owes a nazr.” He replied: You may fulfill the nazr on her behalf.” It should be thought why Imam Bukhari built the Baab of’ fulfilling nazr on Behalf of the dead ‘and not of’ Eethaale Thawaab’. In short these hadiths cannot be presented in support of eethaale thawaab
5. In Daarqutni, it is related from Ali (May Allah Be Pleased With Him) wherein he states that the holy prophet had Said: Whosoever passes by a grave yard, and, reciting ‘Qul Huwallahu Ahad’ eleven times, offers its Ajr to the dead fellows, the ajr equal to the number of the burried persons will be granted.
I could not find this hadith anywhere in Daarqutni. And Allamah Naasiruddin Albaani also has, in ‘Silsilatul Ahaadithuz Zaeefah’ quoted this statement of Haafiz Sakhaawi: This is not extant in the sunan of Daarqutni.
Allamah Albaani says: Dailami and Aboo Yaalaa have narrated it. But this hadith is Mauzoo (fabricated). One of it’s raavees is abdullah bin Ahmed bin Aamir, about whom it has come in Meezan-ul- Etedaal’ that: he was fabricating a hadith. Suyooti too has termed it ‘mauzoo’. Haafiz Sakhaawi has written: Both its raawee and his father are liars, and that, had there been any basis for this hadith then it would have been a hujjat in this disputed problem and the differcncc of opinion would have been removed.
(Silsilatul Ahadeethuz Dhaeefah Lil Albaani, Vol. 3 P. 452).
May Allah forgive Maulana Maududi for quoting a mawzoo hadith in his commentary for confirming ‘eethaale thawaab’ and for not taking trouble to make research regarding its ‘Sihat’. While explaining Surah Baqarah he had written regarding eethaale thawaab: “In any case, it is not possible that a man may get reward or punishment for a good or evil which did not have a share of his intention and effort. Mukaafaat-e- Amal (reparation of deeds) is not a negotiable thing.” (Tafheemul Quran, Vol. 1. P.224).
But while explaining the Surah Najm he has, very generously, termed eethaale thawaab as ‘Jaaiz’.
One of the ways is ‘Quraan Khaani’ which is in general vogue today. Muslims are not so much interested in understanding Quran and obtaining guidance benefits from it, as they take interest in arranging majalis of Quran khaani for granting thawaab to the dead. Would that, they leave this formal religiosity and follow Islam sincerely!
For further discussion about eethaale thawaab please see Surah Haa Meem Sajdah,Note:71.
49. It has become feasible for man to preserve his own or anyone else’s movements in video cassettes and thereafter to see them. Allah Almighty must have made a more perfect arrangement for filming everybody’s movements and man’s deeds will definitely be examined on the Day of Resurrection.
50. That is: Man’s final destination is to reach in the presence of Allah. Hence he must worry only about it. This refutes the polytheistic belief that man, after his death, perishes in God’s being. Allah’s being is so pure that nothing can ever enter it.
51. Compared to animals, man has been given a distinction by Almighty Allah and hence he laughs as well as weeps. He is an intelligent creation. Therefore when he is happy he starts laughing and when he is sorrow his eyes become wet. This discernment is God-given, not granted by anyone else. But the belief of those who have faith in Devi-Devtas is indeed strange. One can imagine the extent of the corruption of their thinking from the following extract:
“There is a Deva for every organ for every function, for every limb and for every disease. In fact, as we have said, the whole of the body will be found to have been exhaustively partitioned among the Devas.” (Outlines of Vedanta by R. Krishna swamy, Chetna Publication, Bombay P.152),
(Allah is pure of all that the polytheists attribute to HIM).
52. Life and death is in His control. Man is so helpless that:
APNI KHUSHI NA AAYE , NA APNI KHUSHI CHALE
(We neither came of our own will nor will we go with our own will). Then what is he proud of !
53. That is: Man performs the act of only putting a drop in the womb and it is ONLY GOD Who creates a high class creation like man from a lowly drop.
47. and that it is upon Him to enliven again. 54
48. and that it is HE Who made rich and gave wealth. 55
49. and that it is HE Who is the Lord of Shi’ra (star). 56
50. and it was HE Who destroyed the ancient Aad. 57
51. and Thamud, sparing no one.58
52. and before them the nation of Nooh, who were extremely wrong-doers and rebellious. 59
53. and also knocked down the communities which were turned upside down. 60
54. so that there covered them that which did cover. 61
55. Then in which of your Lord’s signs will you doubt?62
56. This is a warner like the warner who came earlier.63
57. The approaching Hour has come near. 64
58. None except Allah can disclose it. 65
54. Allah has taken the task of creating man for the second time and HE will definitely fulfill his promise.
55. It is HE alone WHO removes poverty and so also it is HE and HE alone Who bestows wealth and children.
56. ‘Shi’raa’ is the name of a bright star. In English they call it Sirius. Star-worshipping communities, owing to their miss beliefs, had been worshipping it, among whom there were some Arab tribes too, who were polytheists. Therefore, Quran made its specific mention and said that this star is no God so as to be deified. But its lord too is Allah Who is the real Deity of all. This thing was mentioned in the scriptures of Ibrahim and Moosa also (Peace Be upon them).
57. Means the people of Hood who were destroyed by Divine punishment.
(For explanation please see Surah Ahqaaf, Note:40-41).
58. Details of the destruction of the people of Thamood have also been described in Surah Hood and several other Surahs.
59. The narration of the destruction of the people of Nooh is also there in surah Hood and several other Surahs.
60. This refers to the habitations of the people of Loot who were turned upside down by earthquake. The inner explosion which gushed forcefully out of the earth had raised the entire habitab high in the sky and then dropped it down. Now there remains only an ocean called the Dead Sea.61. Means a rain of baked stones. See Surah Hood, Note:119.
62. The word’ Aalaa’ is usually translated as blessing. But in view of the above description of the destruction of communities this translation is not appropriate here. Considering the use of it in Arabic poetry and looking to the context we have translated this word as ‘signs’. Further explanation of this word will, Inshaa Allah, be given in the commentary of Surah Rahmaan. With this ayah ends the description of the scriptures of Ibrahim and Moosa.
63. This messenger too, like the foregoing messengers, is an admonisher and is one of those warner.
64. Means the hour of Resurrection. No one should think that it is far away. No, it has come very near. And it is coming nearer and nearer with the passing of every moment. The present situation of the world is such that we can hear the devastating alarms of the doomsday all the time from every direction.
65. That is: the Hereafter will occur only when Allah will want it to occur. No one else has enough power to bring it at his will.
59. Do you marvel at this statement. 66
60. and laugh and not weep. 67
61. and are careless. 68
62. Then ( listen ! ) prostrate before Allah and worship him. 69
66. You are astonished at the occurrence of Resurrection. Really you should wonder about the deniers of Resurrection because its occurrence is both logical and a demand of justice and fairplay.
67. You are laughing and making fun on hearing about the Resurrection. In fact you should worry and weep over it as you do not know what will be your fate on that terrible day.
Quran creates softness in hearts. Particularly if man pays attention to what it says about the fearful events of the Day of Resurrection he will certainly become restless and his eyes will surely become tearful due to worry about his salvation.
68. Is there any limit to your carelessness? How is it that you are not moved even after hearing these hair-raising details.
69. Be wise and bow before Allah wholeheartedly. Prostrate before Him and worship Him and Him alone. The Bible also says so:
“ And Jesus answered him, ‘It is written,” You shall worship the Lord your God, and him only shall you serve.” (Luke, 4:8)
This is aayate sajdah (verse calling prostration). So one should prostrate at its recitation. Bukhari relates:
“The holy prophet prostrated while reciting this ayah of Surah Najm and together with him also prostrated the Muslims, the polytheists, the jinns and the humans.”
(Bukhari, Kitabut Tafseer)