The Permission to Marry Four Women

Allah's statement ,
(two or three, or four), means, marry as many women as you like, other than the orphan girls,
two, three or four. We should ment ion that Allah's statement in another Ayah,
(Who made the angels messengers with wings, - two or three or four)_35:1, does not mean that
other angels do not have more than four wings, as there are proofs that some angels do have
more wings. Yet , men are prohibited from marrying more than four wives, as the Ayah decrees,
since the Ayah specifies what men are allowed of wives, as Ibn ` Abbas and the majority of
scholars stated. If it were allowed for them to have more than four wives, the Ayah would have
mentioned it. Imam Ahmad recorded that Salim said that his father said that Ghilan bin Salamah
Ath-Thaqaf i had ten wives when he became Muslim, and the Prophet said to him, "Choose any
four of them (and divorce the rest ). '' During the reign of ` Umar, Ghilan divorced his remaining
wives and divided his money between his children. When ` Umar heard news of this, he said to
Ghilan, "I think that the devil has conveyed to your heart the news of your imminent death, from
what the devil hears during his eavesdropping. It may as well be that you will not remain alive but
for a lit t le longer. By Allah! You will take back your wives and your money, or I will take
possession of this all and will order that your grave be stoned as is the case with the grave of Abu
Righal (from Thamud, who was saved from their fate because he was in the Sacred Area. But,
when he left it , he was tormented like they were). '' Ash-Shafi i, At -Tirmidhi, Ibn Maj ah, Ad-
Daraqutni and Al-Bayhaqi collected this Hadith up to the Prophet's statement, "Choose any four
of them. '' Only Ahmad collected the full version of this Hadith.
Therefore, had it been allowed for men to marry more than four women at the same time, the
Prophet would have allowed Ghilan to keep more than four of his wives since they all embraced
Islam with him. When the Prophet commanded him to keep just four of them and divorce the rest,
this indicated that men are not allowed to keep more than four wives at a time under any
circumstances. If this is the case concerning those who already had more than four wives upon
embracing Islam, then this ruling applies even more so to marrying more than four.
Marrying Only One Wife When One Fears He Might Not Do Justice to His Wives
Allah's statement,
(But if you fear that you will not be able to deal justly (with them), then only one or what your right
hands possess.) The Ayah commands, if you fear that you will not be able to do justice between
your wives by marrying more than one, then marry only one wife, or satisfy yourself with only
female captives, for it is not obligatory to t eat them equally, rather it is recommended. So if one
does so, that is good, and if not, there is no harm on him. In another Ayah, Allah said,
(You will never be able to do perfect justice between wives even if it is your ardent desire) _
4:129. Allah said,
(That is nearer to prevent you from Ta` ulu), meaning, from doing injustice. Ibn Abi Hatim, Ibn
Marduwyah and Abu Hatim Ibn Hibban, in his Sahih, recorded that ` A'ishah said that, the Prophet
said that the Ayah,
(That is nearer to prevent you from Ta` ulu), means, from doing injustice. However, Ibn Abi Hatim
said that his father said that this Hadith to the Prophet is a mistake, for it should be at tributed to
` A'ishah not the Prophet Ibn Abi Ha im reported from Ibn `Abbas, ` A'ishah, Muj ahid, ` Ikrimah,
Al-Hasan, Abu Malik, Abu Razin, An-Nakha`i, Ash-Sha` bi, Ad-Dahhak, ` Ata' Al-Khurasani,
Qatadah, As-Suddi and Muqatil bin Hayyan that Ta` ulu means to deviate _ from justice_ .
Repentance is Accepted Until One Faces death
Allah states that He accepts repentance of the servant who commits an error in ignorance and
then repents, even just before he sees the angel who captures the soul, before his soul reaches
his throat. Mujahid and others said, "Every person who disobeys Allah by mistake, or intentionally
is ignorant, until he refrains from the sin. ''Qatadah said that Abu Al-` Aliyah narrated that the
Companions of the Messenger of Allah used to say, "Every sin that the servant commits, he
commits out of ignorance. '' ` Abdur-Razzaq narrated that, Ma`mar said that Qatadah said that,
the Companions of the Messenger of Allah agreed that every sin that is commit ted by intent ion
or otherwise, is commit ted in ignorance. '' Ibn Jurayj said, "Abdullah bin Kathir narrated to me
that Muj ahid said, ` every person who disobeys Allah (even willfully), is ignorant while commit t
ing the act of disobedience. ''' Ibn Jurayj said, "` Ata' bin Abi Rabah told me something similar. ''
Abu Salih said that Ibn ` Abbas commented, "It is because of one's ignorance that he commits
the error. '' ` Ali bin Abi Talhah reported that Ibn ` Abbas said about the Ayah,
(and repent soon (afterwards)), "Until just before he (or she) looks at the angel of death. '' Ad-
Dahhak said, "Everything before death is ` soon afterwards.'' Al-Hasan Al-Basri said about the
Ayah,
(and repent soon afterwards), "Just before his last breath leaves his throat.'' Ikrimah said, "All of
this life is ` soon afterwards. ''' Imam Ahmad recorded that Ibn ` Umar said that the Messenger
said,
(Allah accepts the repentance of the servant as long as the soul does not reach the throat.) This
Hadith was also collected by At-Tirmidhi and Ibn Maj ah, and At -Tirmidhi said, "Hasan Gharib''.
By mistake, Ibn Maj ah mentioned that this Hadith was narrated through ` Abdullah bin ` Amr.
However, what is correct is that ` Abdullah bin ` Umar bin Al-Khat tab was the narrator.
Allah said,
(It is they to whom Allah will forgive and Allah is Ever All-Knower, All-Wise.) Surely, when hope in
continued living diminishes, the angel of death comes forth and the soul reaches the throat,
approaches the chest and arrives at the state where it is being gradually pulled out, then there is
no accepted repentance, nor a way out of that certain end. Hence Allah's statements,
(And of no effect is the repentance of those who continue to do evil deeds until death faces one
of them and he says: "Now I repent) and,
(So when they saw our punishment, they said: "We believe in Allah Alone.) _ 40:84. Allah decided
that repentance shall not be accepted from the people of the earth when the sun rises from the
west, as Allah said,
(The day that some of the signs of your Lord do come, no good will it do to a person to believe
then, if he believed not before, nor earned good through his faith). 6:158. Allah said, (nor of those
who die while they are disbelievers.) Consequently, when the disbeliever dies while still a
disbeliever and polytheist, his sorrow and repentance shall not avail him. If he were to ransom
himself, even with the earth's ill of gold, it will not be accepted from him. Ibn ` Abbas, Abu Al-`
Aliyah and Ar-Rabi` bin Anas said that the Ayah:
(Nor of those who die while they are disbelievers), was revealed about the people of Shirk. Imam
Ahmad recorded that Usamah bin Salman said that Abu Dharr said that the Messenger of
Allah said, (Allah accepts the repentance of His servant, or forgives His servant, as long as the
veil does not drop) They asked, "And what does the drop of the veil mean '' He said,
(When the soul is removed while one is a polytheist.) Allah then said,
(For them we have prepared a painful torment), torment that is severe, eternal and enormous.
Women should not be treated with Harshness
(Nor to prevent them from marriage, in order to take part of what you have given them,) Allah
commands: Do not treat the woman harshly so that she gives back all or part of the dowry that
she was given, or forfeits one of her rights by means of coercion and oppression. Allah's
statement,
(Unless they commit open Fahishah) Ibn Mas`ud, Ibn `Abbas, Sa`id bin Al-Musayyib, Ash- Sha`
bi, Al-Hasan Al-Basri, Muhammad bin Sirin, Sa` id bin Jubayr, Muj ahid, `Ikrimah, ` Ata' Al-
Khurasani, Ad-Dahhak, Abu Qilabah, Abu Salih, As-Suddi, Zayd bin Aslam and Sa` id bin Abi
Hilal said that this refers to illicit sex. Meaning that if the wife commits adultery, you are allowed
to take back the dowry you gave her. You are also allowed to annoy her, until she gives back the
dowry in return for a Khula. '' In Surat Al-Baqarah, Allah said,
(And it is not lawful for you (men) to take back (from your wives) any of what you have given them,
except when both parties fear that they would be unable to keep the limits ordained by Allah) _
2:229. Ibn ` Abbas, ` Ikrimah and Ad-Dahhak said that Fahishah refers to disobedience and
defiance. Ibn Jarir chose the view that it is general, encompasses all these meanings, adultery,
disobedience, defiance, rudeness, and so forth. Meaning that he is allowed to annoy his wife
when she does any of these acts until she forfeits all or part of her rights and he then separates
from her, and this _ view_ is good, and Allah knows best.
Live with Women Honorably
Allah said, (And live with them honorably), by saying kind words to them, treating them kindly and
making your appearance appealing for them, as much as you can, just as you like the same from
them. Allah said in another Ayah, (And they have rights similar over them to what is reasonable)
2:228. The Messenger of Allah said,
(The best among you is he who is the best with his family. Verily, I am the best one among you
with my family. ) It was the practice of the Messenger of Allah to be kind, cheerful, playful with his
wives, compassionate, spending on them and laughing with them. The Messenger used to race
with `A'ishah, the Mother of the Faithful, as a means of kindness to her. `A'ishah said, "The
Messenger of Allah raced with me and I won the race. This occurred before I gained weight, and
afterwards I raced with him again, and he won that race. He said,
(This _ victory _ is for that _ victory.)'' When the Prophet was at the home of one of his wives,
sometimes all of his wives would meet there and eat together, and they would then go back to
their homes. He and his wife would sleep in the same bed, he would remove his upper garment,
sleeping in only his lower garment. The Prophet used to talk to the wife whose night it was, after
praying ` Isha' and before he went to sleep. Allah said, Indeed in the Messenger of Allah you have
a good example to follow 33:21. Allah said,
(If you dislike them, it may be that you dislike a thing and Allah brings through it a great deal of
good.) Allah says that your patience, which is demonstrated by keeping wives whom you dislike,
carries good rewards for you in this life and the Hereafter. Ibn ` Abbas commented on this Ayah,
"That the husband may feel compassion towards his wife and Allah gives him a child with her,
and this child carries tremendous goodness. '' An authentic Hadith states,
(No believing man should hate his believing wife. If he dislikes a part of her conduct, he would
surely like another).
Qualities of the Righteous Wife
Allah said, Therefore, the righteous women, (Are Qanitat), obedient to their husbands, as Ibn `
Abbas and others stated.
(And guard in the husband's absence) As-Suddi and others said that it means she protects her
honor and her husband's property when he is absent, and Allah's statement, (What Allah orders
them to guard) Means, the protected _ husband_ is the one whom Allah protects. Ibn Jarir
recorded that Abu Hurayrah said that the Messenger of Allah said,
(The best women is she who when you look at her, she pleases you, when you command her she
obeys you, and when you are absent, she protects her honor and your property). Then, the
Messenger of Allah recited the Ayah, (Men are the protectors and maintainers of women) until its
end. Imam Ahmad recorded that Abdur-Rahman bin 'Awf said that the Messenger of Allah said,
(If the woman prayed her five daily prayers, fasted her month, protected her chastity and obeyed
her husband, she will be told, 'Enter Paradise from any of its doors you wish).
Dealing with the Wife's Ill-Conduct
Allah said, (As to those women on whose part you see ill conduct , ) meaning, the woman from
whom you see ill conduct with her husband, such as when she acts as if she is above her husband,
disobeys him, ignores him, dislikes him, and so forth. When these signs appear in a woman, her
husband should advise her and remind her of Allah's torment if she disobeys him. Indeed, Allah
ordered the wife to obey her husband and prohibited her from disobeying him, because of the
enormity of his rights and all that he does for her. The Messenger of Allah said,
(If I were to command anyone to prost rate before anyone, I would have commanded the wife to
prost rate before her husband, because of the enormity of his right upon her) Al-Bukhari recorded
that Abu Hurayrah said that the Messenger of Allah said, (If the man asks his wife to come to his
bed and she declines, the angels will keep cursing her until the morning) Muslim recorded it with
the wording,
(If the wife goes to sleep while ignoring her husband's bed, the angels will keep cursing her until
the morning) This is why Allah said, (As to those women on whose part you see ill conduct,
admonish them (first). Allah's statement, (Abandon them in their beds,) ` Ali bin Abi Talhah
reported that Ibn ` Abbas said "The abandonment refers to not having intercourse with her, to lie
on her bed with his back to her. '' Several others said similarly. As-Suddi, Ad-Dahhak, ` Ikrimah,
and Ibn ` Abbas, in another narration, added, "Not to speak with her or talk to her. '' The Sunan
and Musnad compilers recorded that Mu`awiyah bin Haydah Al-Qushayri said, "O Allah's
Messenger! What is the right that the wife of one of us has on him'' The Prophet said,
(To feed her when you eat, cloth her when you buy clothes for yourself, ref rain from striking her
face or cursing her, and to not abandon her, except in the house. Allah's statement, (Beat them)
means, if advice and ignoring her in the bed do not produce the desired results, you are allowed
to discipline the wife, without severe beating. Muslim recorded that Jabir said that during the
Farewell Hajj, the Prophet said;
(Fear Allah regarding women, for they are your assistants. You have the right on them that they
do not allow any person whom you dislike to step on your mat. However, if they do that, you are
allowed to discipline them lightly. They have a right on you that you provide them with their
provision and clothes, in a reasonable manner. ) Ibn ` Abbas and several others said that the
Ayah refers to a beating that is not violent. Al-Hasan Al-Basri said that it means, a beating that is
not severe.
When the Wife Obeys Her Husband, Means of Annoyance Against Her are Prohibited
Allah said, (but if they return to obedience, seek not against them means (of annoyance), )
meaning, when the wife obeys her husband in all that Allah has allowed, then no means of
annoyance from the husband are allowed against his wife. Therefore, in this case, the husband
does not have the right to beat her or shun her bed. Allah's statement,
(Surely, Allah is Ever Most High, Most Great ) reminds men that if they transgress against their
wives without justificat ion, then Allah, the Ever Most High, Most Great , is their Protector, and He
will exert revenge on those who ransgress against their wives and deal with them unjust ly.
(35. If you fear a breach between the two, appoint (two) arbitrators, one from his family and the
other from her's; if they both wish for peace, Allah will cause their reconciliation. Indeed Allah is
Ever All-Knower, Well-Acquainted with all things.
The Prohibition of Taking Back the Dowry
Allah said, (But if you intend to replace a wife by another and you have given one of them a Qintar,
take not the least bit of it back; would you take it wrongfully without a right and (with) a manifest
sin) The Ayah commands: When one of you wants to divorce a wife and marry another one, he
must not take any port ion of the dowry he gave to the first wife, even if it were a Qintar of money.
We mentioned the meaning of Qintar in the Tafsir of Surah Al ` Imran. This Ayah is clear in its
indication that the dowry could be substantial. ` Umar bin Al-Khat tab used to discourage giving a
large dowry, but later on changed his view. Imam Ahmad recorded that Abu Al-` Aj fa' As-Sulami
said that he heard ` Umar bin Al-Khat tab saying, "Do not exaggerate with the dowry of women,
had this practice been an honor in this world or a part of Taqwa, then the Prophet would have had
more right to practice it than you. The Messenger of Allah never gave any of his wives, nor did
any of his daughters receive a dowry more than twelve Uwqiyah. A man used to pay a substantial
dowry and thus conceal enmity towards his wife! '' Ahmad and the collectors of Sunan collected
this Hadith through various chains of narration, and At-Tirmidhi said, "Hasan Sahih''. Al-Haf iz Abu
Ya` la recorded that Masruq said, "` Umar bin Al-Khat tab stood up on the Minbar of the
Messenger of Allah and said, `O people! Why do you exaggerate concerning the dowry given to
women The Messenger of Allah and his Companions used to pay up to four hundred Dirhams for
a dowry, or less than that. Had paying more for a dowry been a part of Taqwa or an honor, you
would not have led them in this practice. Therefore, I do not want to hear about a man who pays
more than four hundred Dirhams for a dowry. 'He then went down the Minbar, but a woman from
Quraysh said to him, `O Leader of the Faithful! You prohibited people from paying more than four
hundred Dirhams in a dowry for women' He said, ` Yes. ' She said, ` Have you not heard what
Allah sent down in the Qur'an' He said, `Which part of it ' She said, ` Have you not heard Allah's
statement
(And you have given one of them a Qintar)' He said, `O Allah! Forgive me. . 'He then went back
and stood up on the Minbar saying, ` I had prohibited you from paying more than four hundred
Dirhams in a dowry for women. So, let everyone pay what he likes from his money. ''' The chain
of narration for this Hadith is strong.
(And how could you take it (back) while you have gone in unto each other) how can you take
back the dowry from the woman with whom you had sexual relations and she had sexual relations
with you Ibn ` Abbas, Muj ahid, As-Suddi and several others said that this means sexual
intercourse. The Two Sahihs record that the Messenger of Allah said three times to the spouses
who said the Mula` anah;
(Allah knows that one of you is a liar, so would any of you repent) The man said, "O Messenger
of Allah! My money, '' referring to the dowry that he gave his wife. The Messenger said,
(You have no money. If you are the one who said the truth, the dowry is in return for the right to
have sexual intercourse with her. If you are the one who uttered the lie, then this money is even
farther from your reach. ) Similarly Allah said; (And how could you take it (back) while you have
gone in unto each other and they have taken from you a firm and strong covenant) (Be kind with
women, for you have taken them by Allah's covenant and earned the right to have sexual relations
with them by Allah's Word.
The Ruling Concerning Female Orphans
Al-Bukhari recorded that ` A'ishah said about the Ayah, (They ask your instruct ion concerning
women. Say, "Allah instructs you about them) until, (Whom you desire to marry. ) "It is about the
man who is taking care of a female orphan, being her caretaker and inheritor. Her money is joined
with his money to such an extent, that she shares with him even the branch of a date that he has.
So he likes (for material gain) to marry her himself, and hates to marry her to another man who
would have a share in his money, on account of her share in his money. Therefore, he refuses to
let her marry anyone else. So, this Ayah was revealed. '' Muslim also recorded it. Ibn Abi Hatim
recorded that `A'ishah said, "The people asked Allah's Messenger (about orphan girls), so Allah
revealed,
(They ask your instruction concerning women. Say, "Allah instructs you about them and about
what is recited unto you in the Book) What is meant by Allah's saying, ` And about what is recited
unto you in the Book' is the former verse which said, (If you fear that you shall not be able to deal
justly with the orphan girls, then marry (other) women of your choice. )'' `A'ishah said, "Allah's
statement, (whom you desire to marry.) Also refers to the desire of the guardian not to marry an
orphan girl under his supervision when she lacks property or beauty. The guardians were
forbidden to marry their orphan girls possessing property and beauty without being just to them,
as they generally ref rain from marrying them (when they are neither beautiful nor wealthy). '' The
basis of this is recorded in Two Sahihs. Consequently, when a man is the caretaker of a female
orphan, he might like to marry her himself. In this case, Allah commands him to give her a suitable
dowry that other women of her status get. If he does not want to do that, then let him marry other
women, for Allah has made this matter easy for Muslims. Sometimes, the caretaker does not
desire to marry the orphan under his care, because she is not attractive to his eye. In this case,
Allah forbids the caretaker from preventing the female orphan from marrying another man for fear
that her husband would share in the money that is mutually shared between the caretaker and
the girl. ` Ali bin Abi Talhah said that Ibn ` Abbas said, "During the time of Jahiliyyah, the caretaker
of a female orphan would cover her with his rope, and when he did that, no man would marry her.
If she was beautiful and he desired to marry her, he married her and took control of her wealth. If
she was not beautiful, he did not allow her to marry until she died, and when she died he inherited
her money. Allah prohibited and out lawed this practice. '' He also said about Allah's statement,
(And the children who are weak and oppressed) that during the time of Jahiliyyah, they used to
deny young children and females a share of inheritance. So Allah's statement, (You give not what
they deserve) thus prohibiting this practice and designating a fixed share for each,
(To the male, a port ion equal to that of two females. ) Whether they were young or old, as Sa`id
bin Jubayr and others stated. Sa` id bin Jubayr said about Allah's statement,
(And that you stand firm for justice to orphans) "Just as when she is beautiful and wealthy you
would want to marry her and have her for yourself , so when she is not wealthy or beautiful, marry
her and have her for yourself . '' Allah's statement, (And whatever good you do, Allah is Ever All-
Aware of it ) encourages performing the good deeds and fulfilling the commandments, and states
that Allah is knowledgeable of all of this and He will reward for it in the best and most perfect
manner.
(128. And if a woman fears cruelty or desert ion on her husband's part, there is no sin on them
both if they make terms of peace between themselves; and making peace is bet ter. And human
souls are swayed by greed. But if you do good and have Taqwa, verily, Allah is Ever Well-
Acquainted with what you do. ) (129. You will never be able to do perfect just ice between wives
even if it is your ardent desire, so do not incline too much to one of them so as to leave the other
hanging. And if you do justice, and do all that is right and have Taqwa, then Allah is Ever Of t -
Forgiving, Most Merciful. ) (130. But if they separate (by divorce), Allah will provide abundance
for everyone of them from His bounty. And Allah is Ever All-Sufficient for His creatures' needs,
All-Wise. )
The Ruling Concerning Desertion on the Part of the Husband
Allah states, and thus legislates accordingly, that sometimes, the man inclines away from his
when the wife fears that her husband is steering away from her or deserting her, she is allowed
to forfeit all or part of her rights, such as provisions, clothing, dwelling, and so forth, and the
husband is allowed to accept such concessions from her. Hence, there is no harm if she offers
such concessions, and if her husband accepts them. This is why Allah said, (There is no sin on
them both if they make terms of peace between themselves) He then said,
(And making peace is better) than divorce. Allah's statement, (And human souls are swayed by
greed) means, coming to peaceful terms, even when it involves forfeiting some rights, is bet er
than parting. Abu Dawud At-Tayalisi recorded that Ibn `Abbas said, "Sawdah feared that the
Messenger of Allah might divorce her and she said, `O Messenger of Allah! Do not divorce me;
give my day to ` A'ishah. 'And he did, and later on Allah sent down,
 (And if a woman fears cruelty or desert ion on her husband's part, there is no sin on them both)
Ibn ` Abbas said, "Whatever (legal agreement) the spouses mutually agree to is allowed. ''. At -
Tirmidhi recorded it and said, "Hasan Gharib''. In the Two Sahihs, it is recorded that ` A'ishah said
that when Sawdah bint Zam` ah became old, she forfeited her day to ` A'ishah, and the Prophet
used to spend Sawdah's night with ` A'ishah. There is a similar narrat ion also collected by Al-
Bukhari. Al-Bukhari also recorded that ` A'ishah commented;
(And if a woman fears cruelty or desert ion on her husband's part), that it refers to, "A man who
is married to an old woman, and he does not desire her and wants to divorce her. So she says, I
forfeit my right on you. 'So this Ayah was revealed. ''__
Allah said, (And making peace is better). ` Ali bin Abi Talhah related that Ibn ` Abbas said that
the Ayah refers to, "When the husband gives his wife the choice between staying with him or
leaving him, as this is better than the husband preferring other wives to her. '' However, the
apparent wording of the Ayah refers to the settlement where the wife forfeits some of the rights
she has over her husband, with the husband agreeing to this concession, and that this settlement
is better than divorce. For instance, the Prophet kept Sawdah bint Zam` ah as his wife after she
offered to forfeit her day for ` A'ishah. By keeping her among his wives, his Ummah may follow
this kind of settlement. Since settlement and peace are better with Allah than parting, Allah said,
(And making peace is better). Divorce is not preferred with Allah. The meaning of Allah's
statement,
(But if you do good and have Taqwa, verily, Allah is Ever Well-Acquainted with what you do) if
you are patient with the wife you dislike and treat her as other wives are treated, then Allah knows
what you do and will reward you for it perfectly. Allah's statement,
(You will never be able to do perfect just ice between wives even if it is your ardent desire) means,
O people! You will never be able to be perfectly just between wives in every respect. Even when
one divides the nights justly between wives, there will still be various degrees concerning love,
desire and sexual intimacy, as Ibn ` Abbas, ` Ubaydah As-Salmani, Mujahid, Al- Hasan Al-Basri
and Ad-Dahhak bin Muzahim stated. Imam Ahmad and the collectors of the Sunan recorded that
` A'ishah said, "The Messenger of Allah used to treat his wives equally and proclaim,
The Seven Destructive Sins
What are the Seven Destructive Sins in the Two Sahihs, it is recorded that Abu Hurayrah said
that the Messenger of Allah said,
(Avoid the seven great destructive sins) The people inquired, 'O Allah's Messenger! What are
they' He said, (To join others in worship along with Allah, to kill the life which Allah has forbidden
except for a just cause, magic, to consume Riba, to consume an orphan's wealth, to turn away
from the enemy and flee from the battlefield when the battle begins, and to accuse chaste women,
who never even think of anything that would tarnish their chastity and are good believers. )
Another Hadith that mentions False Witness Imam Ahmad recorded that Anas bin Malik said,
"The Messenger of Allah mentioned the major sins, or was asked about the major sins. He said,
(Associating others with Allah in worship, killing the life, and being undutiful to the parents)
He then said, (Should I tell you about the biggest of the major sins the false statement - or the
false testimony)'' Shu` bah - one of the narrators of the Hadith - said, "Most likely, in my opinion,
he said, ` False testimony. ''' The Two Sahihs recorded this Hadith from Shu` bah from Anas.
Another Hadith in the Two Sahihs, it is recorded that ` Abdur-Rahman bin Abi Bakrah said that
his father said, "The Prophet said, (Should I inform you about the greatest of the great sins?) We
said, ` Yes, O Allah's Messenger! ' He said, (To join others in worship with Allah and to be
undutiful to one's parents) He was reclining, then he sat up and said;
(And I warn you against false testimony and false speech) and he continued repeating it until we
wished that he would stop. '' Another Hadith that menions killing the Offspring in the Two Sahihs,
it is recorded that ` Abdullah bin Mas`ud said, "I asked, `O Allah's Messenger! What is the greatest
sin'_ (in one narration) the biggest sin_' He said,
(To make a rival for Allah while He Alone created you) I said, ` Then' He said,
(To kill your offspring for fear that he might share your food with you) I said, ` Then' He said,
(To commit adultery with your neighbor's wife) He then recited,
(And those who invoke not any other god along with Allah), until,
(Except those who repent). '' Another Hadith from ` Abdullah bin ` Amr Imam Ahmad recorded
that ` Abdullah bin ` Amr said that the Prophet said,
(The greatest sins are: To join others in worship with Allah, to be undutiful to one's parents – or
to take a life) Shu` bah was uncertain of which one - (and the false oath). Recorded by Al- Bukhari,
At-Tirmidhi, and An-Nasai. Another Hadith by ` Abdullah bin ` Amr about causing one's Parents
to be Cursed ` Abdullah bin ` Amr said that the Messenger of Allah said,
(Among the worst of the major sins is for a man to curse his own parents) They said, "How can
one curse his own parents'' He said,
(One curses another man's father, and that man curses his father in retaliation, or he curses
someone's mother and that man curses his mother.) This is the wording of Muslim. At –Tirmidhi
said, "Sahih. '' It is recorded in the Sahih that the Messenger of Allah said,
(Cursing a Muslim is a sin and fighting him is Kufr)
(32. And wish not for the things in which Allah has made some of you to excel others. For men
there is reward for what they have earned, (and likewise) for women there is reward for what they
have earned, and ask Allah of His bounty. Surely, Allah is Ever All-Knower of everything. )
The Ruling Concerning Killing a Believer by Mistake
Allah states that the believer is not allowed to kill his believing brother under any circumstances.
In the Two Sahihs, it is recorded that Ibn Mas`ud said that the Messenger of Allah said,
(The blood of a Muslim who testifies that there is no deity worthy of worship except Allah and that
I am the Messenger of Allah, is sacred, except in three instances. (They are) life for life, the
married adulterer, and whoever reverts from the religion and abandons the Jama` ah (community
of the faithful believers). ) When one commits any of these three offenses, it is not up to ordinary
citizens to kill him or her, because this is the responsibility of the Muslim Leader or his deputy.
Allah said,
 (Except by mistake). There is a difference of opinion concerning the reason behind revealing this
part of the Ayah. Mujahid and others said that it was revealed about `Ayyash bin Abi Rabi` ah,
Abu Jahl's half-brother, from his mother's side, Asma' bint Makhrabah. ` Ayyash killed a man
called Al-Harith bin Yazid Al-`Amiri, out of revenge for torturing him and his brother because of
their Islam. That man later embraced Islam and performed Hijrah, but `Ayyash did not know this
fact. On the Day of the Makkan conquest, `Ayyash saw that man and thought that he was still a
disbeliever, so he at tacked and killed him. Later, Allah sent down this Ayah` Abdur-Rahman bin
Zayd bin Aslam said that this Ayah was revealed about Abu Ad-Darda' because he killed a man
after he embraced the faith, just as Abu Ad-Darda' held the sword above him. When this matter
was conveyed to the Messenger of Allah , Abu Ad-Darda' said, "He only said that to avert death.
'' The Prophet said to him,
(Have you opened his heart) The basis for this story is in the Sahih, but it is not about Abu Ad-
Darda'. Allah said,
(and whosoever kills a believer by mistake, he must set free a believing slave and submit
compensation (blood money) to the deceased's family) thus, ordaining two requirements for
murder by mistake. The first requirement is the Kaffarah (fine) for the great sin that has been
commit ted, even if it was a mistake. The Kaf farah is to free a Muslim slave, not a non-Muslim
slave. Imam Ahmad recorded that a man from the Ansar said that he brought a slave and said,
"O Messenger of Allah! I have to free a believing slave, so if you see that this slave is a believer,
I will free her. '' The Messenger of Allah asked her,
(Do you testify that there is no deity worthy of worship except Allah) She said, "Yes. '' He asked
her,
(Do you testify that I am the Messenger of Allah) She said, "Yes. '' He asked,
(Do you believe in Resurrection after death) She said, "Yes. '' The Prophet said,
(Then free her) This is an authentic chain of narration, and not knowing the name of the Ansari
Companion does not lessen its authenticity. Allah's statement,
(and submit compensation (blood money) to the deceased's family) is the second obligation
which involves the killer and the family of the deceased, who will receive blood money as
compensation for their loss. The compensation is only obligatory for the one who possesses one
of five; as Imam Ahmad, and the Sunan compilers recorded from Ibn Mas`ud. He said; "Allah's
Messenger determined that the Diyah (blood money) for unintentional murder is twenty camels
which entered their fourth year, twenty camels which entered their fifth year, twenty camels which
entered their second year, and twenty camels which entered their third year. '' This is the wording
of An-Nasa'i. This Diyah is required from the elders of the killer's tribe, not from his own money.
In the Two Sahihs, it is recorded that Abu Hurayrah said, "Two women from Hudhayl quarreled
and one of them threw a stone at the other and killed her and her unborn fetus. They disputed
before the Messenger of Allah and he decided that the Diyah of the fetus should be to free a male
or a female slave. He also decided that the Diyah of the deceased is required from the elders of
the killer's tribe. '' This Hadith indicates that in the case of what appears to be intentional murder,
the Diyah is the same as that for killing by virtual mistake.
The former type requires three types of Diyah, just like intentional murder, because it is somewhat
similar to intentional murder. Al-Bukhari recorded in his Sahih that ` Abdullah bin ` Umar said,
"The Messenger of Allah sent Khalid bin Al-Walid to Banu Jadhimah and he called them to Islam,
but they did not know how to say, `We became Muslims.' They started saying, ` Saba'na, Saba'na
(we became Sabians). Khalid started killing them, and when this news was conveyed to the
Messenger of Allah, he raised his hands and said,
(O Allah! I declare my innocence before you of what Khalid did. ) The Messenger sent ` Ali to pay
the Diyah of those who were killed and to compensate for the property that was destroyed, to the
extent of replacing the dog's bowl. This Hadith indicates that the mistake of the Leader or his
deputy (Khalid in this case) is paid from the Muslim Treasury. Allah said,
(Unless they remit it), meaning, the Diyah must be delivered to the family of the deceased, unless
they forfeit their right, in which case the Diyah does not become necessary. Allah's statement (If
the deceased belonged to a people at war with you and he was a believer, the freeing of a
believing slave (is prescribed) means, if the murdered person was a believer, yet his family were
combatant disbelievers, then they will receive no Diyah. In this case, the murderer only has to
free a believing slave. Allah's statement,
(and if he belonged to a people with whom you have a treaty of mutual alliance) meaning, if the
family of the deceased were from Ahl Adh-Dhimmah or with whom there is a peace treaty, then
they deserve his Diyah; full Diyah if the deceased was a believer, in which case the killer is
required to free a believing slave also.
(And whoso finds this beyond his means, he must fast for two consecutive months) without
breaking the fast (in the days of) the two months. If he breaks the fast without justification, i.e.
illness, menstruation, post -natal bleeding, then he has to start all over again. Allah's statement,
(to seek repentance from Allah. And Allah is Ever All-Knowing, All-Wise) means, this is how the
one who kills by mistake can repent , he fasts two consecutive months if he does not find a slave
to free.
(And Allah is Ever All-Knowing, All-Wise), we mentioned the explanation of this before.
Warning Against Intentional Murder
After Allah mentioned the ruling of unintentional murder, He mentioned the ruling for intentional
murder. Allah said,
(And whoever kills a believer intentionally) This Ayah carries a stern warning and promise for
those who commit so grave a sin that it is mentioned along with Shirk in several Ayat of Allah's
Book. For instance, in Surat Al-Furqan, Allah said,
(And those who invoke not any other god along with Allah, nor kill such person as Allah has
forbidden, except for just cause). Allah said,
(Say: "Come, I will recite what your Lord has prohibited you from: Join not anything in worship
with Him) _ 6:151_. There are many Ayat and Hadiths that prohibit murder. In the Two Sahihs, it
is recorded that Ibn Mas ud said that the Messenger of Allah said,
(Blood offenses are the first disputes to be judged between the people on the Day of Resurrect
ion) In a Hadith that Abu Dawud recorded, ` Ubadah bin As-Samit states that the Messenger of
Allah said,
(The believer will remain unburdened in righteousness as long as he does not shed prohibited
blood. When he sheds forbidden blood, he will become burdened. ) Another Hadith, states,
(The destruction of this earthly life is less significant before Allah than killing a Muslim man (or
woman)
Will the Repentance of those who commit Intentional Murder, be accepted
Ibn ` Abbas held the view that the repentance of one who intentionally murders a believer, will not
be accepted. Al-Bukhari recorded that Ibn Jubayr said, "The people of knowledge of Al- Kufah
differed on this subject, I t raveled to Ibn ` Abbas to ask him about it . He said, ` This Ayah,
(And whoever kills a believer intentionally, his recompense is Hell) was the last revealed _ on
this subject _ and nothing abrogated it. ''' Muslim and An-Nasa'i also recorded it. However, the
majority of scholars of the earlier and later generations said that the killer's repentance can be
accepted. If he repents, and goes back to Allah humbly, submissively, and performing righteous
deeds, then Allah will change his evil deeds into good deeds and compensate the deceased for
his loss by rewarding him for his suffering. Allah said, (And those who invoke not any other god
along with Allah), until,
(Except those who repent and believe, and do righteous deeds). The Ayah we just mentioned
should not be considered abrogated or only applicable to the disbelievers who become Muslim,
for this contradicts the general, encompassing indications of the Ayah and requires evidence to
support it. Allah knows best. Allah said,
(Say: "O MY servants who have transgressed against themselves! Despair not of the mercy of
Allah). This Ayah is general, covering all types of sins, including Kufr, Shirk, doubt, hypocrisy,
murder, sin, and so forth. Therefore, everyone who repents sincerely from any of these errors,
then Allah will forgive him. Allah said,
(Verily, Allah forgives not that partners should be set up with Him (in worship), but He forgives
except that (anything else) to whom He wills). This Ayah is general and includes every sin except
Shirk, and it has been mentioned in this Surah, both after this Ayah and before it, in order to
encourage hope in Allah, and Allah knows best. It is confirmed in the Two Sahihs, that an Israeli
killed one hundred people then he asked a scholar, "Is it possible for me to repent '' So he replied,
"What is there that would prevent you from repentance'' So he told him to go to another land
where Allah was worshipped. He began to emigrate to it but died on the way, and the angel of
mercy was the one to take him. Although this Hadith is about an Israeli, it is even more suitable
for the Muslim community that their repentance be accepted. Indeed, Allah relieved Muslims from
the burdens and restrict ions that were placed on the Jews, and He sent our Prophet with the
easy Hanifiyyah way (Islamic Monotheism). As for the honorable Ayah,
(And whoever kills a believer intentionally), Abu Hurayrah and several among the Salaf said that
this is his punishment, if Allah decides to punish him. And this is the case with every threat that is
issued for every sin. For instance, there could be good deeds that this person has done that would
prevent him from being punished for that, and Allah knows best. Even if the murderer inevitably
enters the Fire -- as Ibn ` Abbas stated because his repentance was not accepted, or he did not
have good deeds to save him, he will not remain there for eternity, bu tonly for a long time. There
are Mutawatir Hadiths stating that the Messenger of Allah said,
(Whoever has the least speck of faith in his heart shall ultimately depart the Fire.
(94. O you who believe! When you go (to fight) in the cause of Allah, verify (the truth), and say
not to anyone who greets you: "You are not a believer; '' seeking the perishable goods of the
worldly life. There is much more benefit with Allah. Even as he is now, so were you yourselves
before, t ill Allah conferred on you His Favors, therefore, be cautious in discrimination. Allah is
Ever Well-Aware of what you do.
The Necessity of Cutting off the Hand of the Thief
Allah commands and decrees that the hand of the thief, male or female be cut off. During the time
of Jahiliyyah, this was also the punishment for the thief, and Islam upheld this punishment. In
Islam, there are several conditions that must be met before this punishment is carried-out, as we
will come to know, Allah willing. There are other rulings that Islam upheld after modifying these
rulings, such as that of blood money for example. When Does Cutting the Hand of the Thief
Become Necessary In is recorded in the Two Sahihs that Abu Hurayrah said that the Messenger
of Allah said,
(May Allah curse the thief who steals an egg and as a result his hand is cut off, and who steals
rope and as a result his hand is cut off.) Al-Bukhari and Muslim recorded that ` A'ishah said that
the Messenger of Allah said,
(The hand of the thief shall be cut off if he steals a quarter of a Dinar or more) Muslim recorded
that `A'ishah, may Allah be pleased with her, said that the Messenger of Allah said,
(The hand of the thief shall only be cut off if he steals a quarter of a Dinar or more) This Hadith
is the basis of the matter since it specifies (that the least amount of theft that deserves cutting the
hand) is a quarter of a Dinar. So this Hadith fixes the value. And saying that it is three Dirhams
is not a contradict ion. This is because the Dinar in quest ion was equal to twelve Dirhams, so
three Dirhams equaled a fourth of a Dinar. So in this way it is possible to harmonize these two
views. This opinion was reported from ` Umar bin Al-Kha tab, ` Uthman bin ` Affan,
When Does Cutting the Hand of the Thief Become Necessary
In is recorded in the Two Sahihs that Abu Hurayrah said that the Messenger of Allah said, n
(May Allah curse the thief who steals an egg and as a result his hand is cut off, and who steals
rope and as a result his hand is cut off) Al-Bukhari and Muslim recorded that ` A'ishah said that
the Messenger of Allah said,
(The hand of the thief shall be cut off if he steals a quarter of a Dinar or more) Muslim recorded
that ` A'ishah, may Allah be pleased with her, said that the Messenger of Allah said,
(The hand of the thief shall only be cut off if he steals a quarter of a Dinar or more) This Hadith
is the basis of the matter since it specifies (that the least amount of theft that deserves cutting the
hand) is a quarter of a Dinar. So this Hadith fixes the value. And saying that it is three Dirhams is
not a contradict ion. This is because the Dinar in quest ion was equal to twelve Dirhams, so three
Dirhams equaled a fourth of a Dinar. So in this way it is possible to harmonize these two views.
This opinion was reported from ` Umar bin Al-Kh tab, ` Uthman bin ` Affan, ` Ali bin Abi Talib -
may Allah be pleased with them - and it is the view of ` Umar bin ` Abdul-` Aziz, Al-Layth bin Sa`
d, Al-Awza`i, and Ash-Shafi` i and his companions. This is also the view of Imam Ahmad bin
Hanbal and Ishaq bin Rahwayh in one of the narrations f om him, as well as Abu Thawr, and
Dawud bin ` Ali Az-Zahari, may Allah have mercy upon them. As for Imam Abu Hanifah and his
students Abu Yusuf, Muhammad and Zufar, along with Sufyan Ath-Thawri, they said that the least
amount of theft that deserves cutting off the hand is ten Dirhams, whereas a Dinar was twelve
Dirhams at that time. The first ruling is the correct one that the least amount of theft is one-fourth
of a Dinar or more. This meager amount was set as the limit for cutting the hand, so that the
people would ref rain from theft, and this is a wise decision to those who have sound
comprehension. Hence Allah's statement,
(as a recompense for that which both commit ted, a punishment by way of example from Allah.
And Allah is All-Powerful, All-Wise. ) This is the prescribed punishment for the evil act ion they
commit ted, by stealing the property of other people with their hands. Therefore, it is fitting that
the tool they used to steal the people's wealth be cut off as punishment from Allah for their error.
(And Allah is All-Powerful) in His torment,
(All-Wise) in His commands, what he forbids, what He legislates and what He decrees.
Repentance of the Thief is Acceptable
Allah said next,
(But whosoever repents after his crime and does righteous good deeds, then verily, Allah will
pardon him. Verily, Allah is Oft-Forgiving, Most Merciful. ) Therefore, whoever repents and goes
back to Allah after he commits theft, then Allah will forgive him. Imam Ahmad recorded that `
Abdullah bin ` Amr said that a woman commit ted theft during the time of the Messenger of Allah
and those from whom she stole brought her and said, "O Allah's Messenger! This woman stole
from us. '' Her people said, "We ransom her. '' The Messenger of Allah said,
(Cut off her hand) They said, "We ransom her with five hundred Dinars. ''The Prophet said,
(Cut off her hand) Her right hand was cut of f and the woman asked, "O Messenger of Allah! Is
there a chance for me to repent '' He said,
(Yes. This day, you are free from your sin just as the day your mother gave birth to you. ) Allah
sent down the verse in Surat Al-Ma'idah,
(But whosoever repents after his crime and does righteous good deeds (by obeying Allah), then
verily, Allah will pardon him. Verily, Allah is Oft-Forgiving, Most Merciful.) This woman was from
the tribe of Makhzum. Her story was narrated in the Two Sahihs from Az-Zuhri from Urwah from
` A'ishah, The incident caused concern for the Quraysh after she commit ted the theft during the
time of the bat t le of the Conquest _ of Makkah_. They said, "Who can talk to Allah's Messenger
about her matter'' They then said, "Who dares speak to him about such matters other than
Usamah bin Zayd, his loved one. '' When the woman was brought to the Messenger of Allah ,
Usamah bin Zayd talked to him about her and the face of the Messenger changed color (because
of anger) and he said,
(Do you intercede in a punishment prescribed by Allah) Usamah said to him, "Ask Allah to forgive
me, O Allah's Messenger! '' During that night, the Messenger of Allah stood up and gave a speech
and praised Allah as He deserves to be praised. He then said,
(Those who were before you were destroyed because when an honorable person among them
would steal, they would leave him. But, when a weak man among them stole, they implemented
the prescribed punishment against him. By Him in Whose Hand is my soul! If Fatimah the
daughter of Muhammad stole, I will have her hand cut off) The Prophet commanded that the hand
of the woman who stole be cut of, and it was cut off . ` A'ishah said, `Her repentance was sincere
afterwards, and she got married and she used to come to me so that I convey her needs to the
Messenger of Allah. '' This is the wording that Muslim collected, and in another narration by
Muslim, ` A'ishah said, "She was a woman from Makhzum who used to borrow things and deny
that she took them. So the Prophet ordered that her hand be cut off. '' Allah then said,
(Know you not that to Allah (Alone) belongs the dominion of the heavens and the earth!) He
owns everything and decides what He wills for it and no one can resist His
(He forgives whom He wills and punishes whom He wills. And Allah is able to do all things)
(41. O Messenger! Let not those who hurry to fall into disbelief grieve you, of such who say, "We
believe'' with their mouths but their hearts have no faith. And of the Jews are men who listen much
and eagerly to lies, listening to others who have not come to you. They change the words from
their places; they say, "If you are given this, take it, but if you are not given this, then beware! ''
And whomsoever Allah wants to put in Fitnah, you can do nothing for him against Allah. Those
are the ones whose hearts Allah does not want to purify; for them there is a disgrace in this world,
and in the Hereafter a great torment)
(42. They (like to) listen to falsehood, to devour Suht. So if they come to you, either judge between
them, or turn away from them. If you turn away from them, they cannot hurt you in the least. And
if you judge, judge with just ice between them. Verily, Allah loves those who act justly. )
(43. But how do they come to you for a decision while they have the Tawrah, in which is the
decision of Allah; yet even after that they turn away. For they are not believers.)
(44. Verily, We did send down the Tawrah, therein was guidance and light, by which the Prophets
who submit ted themselves to Allah's will judge for the Jews. And the Rabbaniyyun and the Ahbar,
for to them was entrusted the protect ion of Allah's Book, and they were witnesses thereto.
Therefore fear not men but fear me and sell not My verses for a miserable price. And whosoever
does not judge by what Allah has revealed, such are the disbelievers).
The Command to Give Full Measure and Full Weight with Justice
Allah's statement,
(And give full measure and full weight with justice) is a command to establish just ice while giving
and taking. Allah has also warned against abandoning this commandment, when He said,
(Woe to Al-Mutafifin. Those who, when they have to receive by measure from men, demand full
measure. And when they have to give by measure or weight to (other) men, give less than due.
Do they not think that they will be resurrected (for reckoning). On a Great Day, The Day when
(all) mankind will stand before the Lord of all that exists) _ 83:1-6. Allah destroyed an entire nation
that was accustomed to giving less in weights and measures. Allah said next,
(We burden not any person, but that which he can bear) that is, whoever strives while pursuing
his rights and giving other peoples' full rights, then there is no sin on him if he commits an honest
mistake after trying his best and striving to do what is right .
The Order for Just Testimony
Allah said;
(And whenever you give your word, say the truth even if a near relative is concerned) This is
similar to His statement,
(O you who believe! Stand out firmly for Allah as just witnesses. ) _ 5:8_ and there is a similar
Ayah in Surat An-Nisa'. So Allah commands just ice in act ion and statement, with both near
relatives and distant relatives. Indeed, Allah orders justice for everyone at all times and in all
situations.
Success is Only Achieved by Performing Righteous Deeds, not Wishful Thinking
Qatadah said, "We were told that the Muslims and the People of the Scriptures mentioned their
own virtues to each other. People of the Scriptures said, `Our Prophet came before your Prophet
and our Book before your Book. Therefore, we should have more right to Allah than you have.'
Muslims said,`Rather, we have more right to Allah than you, our Prophet is the Final Prophet and
our Book supersedes all the Books before it . 'Allah sent down,
(It will not be in accordance with your desires (Muslims), nor those of the People of the Scripture
(Jews and Christians), whosoever works evil, will have the recompense thereof),
(And who can be better in religion than one who submits his face (himself) to Allah; and he is a
Muhsin. ) Allah then supported the argument of the Muslims against their opponents of the other
religions. '' Similar statements were attributed to As-Suddi, Masruq, Ad-Dahhak and Abu Salih.
Al-` Awfi reported that Ibn ` Abbas commented on this Ayah _ 4:123 , "The followers of various
religions disputed, the people of the Tawrah said, `Our Book is the best Book and our Prophet
(Musa) is the best Prophet . ' The people of the Injil said similarly, the people of Islam said, ` There
is no religion except Islam, our Book has abrogated every other Book, our Prophet is the Final
Prophet, and you were commanded to believe in your Books and adhere to our Book. 'Allah
judged between them, saying, o
(It will not be in accordance with your desires, nor those of the People of the Scripture, whosoever
works evil, will have the recompense thereof). '' This Ayah indicates that the religion is not
accepted on account of wishful thinking or mere hopes. Rather, the accepted religion relies on
what resides in the heart and which is made t ruthful through act ions. It is not true that when one
utters a claim to something, he attains it merely on account of his claim. It is not t rue that every
person who claims to be on the truth is considered as such, merely on account of his words, until
his claim gains merit with proof f om Allah. Hence Allah's statement,
(It will not be in accordance with your desires, nor those of the People of the Scripture, whosoever
works evil, will have the recompense thereof), meaning safety will not be acquired by you or them
just by wishful thinking. Rather, the key is in obeying Allah and following what He has legislated
through the words of His honorable Messengers. This is why Allah said afterwards,
(whosoever works evil, will have the recompense thereof) Similarly, Allah said,
(So whosoever does good equal to the weight of an atom, shall see it. And whosoever does evil
equal to the weight of an atom, shall see it. ) and it was reported that when these Ayat were
revealed, they became hard on many Companions. Ibn Abi Hatim recorded that ` A'ishah said, "I
said, `O Messenger of Allah! I know the hardest Ayah in the Qur'an. 'He said, `What is it
, O `A'ishah! 'I said,
 (whoever works evil, will have the recompense thereof , ) He said, (That is what strikes the
believing servant, even the problems that bother him.)'' Ibn Jarir and Abu Dawud also recorded
this Hadith. Sa`id bin Mansur recorded that Abu Hurayrah said, "When the Ayah,
(whosoever works evil, will have the recompense thereof , ) was revealed, it was hard on
Muslims. The Messenger of Allah said to them,
(Be steadfast and seek closeness. Everything that afflicts the Muslim, even the thorn that pierces
his skin and the hardship he suffers, will be an expiation for him. )'' This is the wording collected
by Ahmad through Sufyan bin ` Uyaynah. Muslim and At -Tirmidhi also recorded it. Allah's
statement,
(and he will not find any protector or helper besides Allah, ) ` Ali bin Abi Talhah reported that Ibn
` Abbas said; "Unless he repents and Allah forgives him. '' Ibn Abi Hatim recorded it. Allah then
said,
(And whoever does righteous good deeds, male or female, and is a believer). Allah mentions the
recompense for evil act ions and that He will surely inflict its punishment on the servant.
, either in this life, which is better for him, or in the Hereafter, we seek refuge with Allah from this
end. We also beg Allah for our well-being in this life and the Hereafter and for His forgiveness,
mercy and pardon. Allah then mentions His kindness, generosity and mercy in accepting the good
deeds from His servants, whether male or female, with the condition that they embrace the faith.
He also stated that He will admit the believers into Paradise and will not withhold any of their
righteous deeds, even the weight of a Naqir- speck on the back of a date-stone. Earlier, we
discussed the Fatil- the scalish thread in the long slit of a date-stone, and both of these, along
with the Qitmir - the thin membrane over the date-stone were mentioned in the Qur'an. Allah then
said,
(And who can be better in religion than one who submits his face to Allah) meaning, performs
the good act ions in sincerity for his Lord with faith and awaiting the reward with Allah,
(And he is a Muhsin) following the correct guidance that Allah legislated in the religion of truth
which He sent His Messenger with. These are the two conditions, in the absence of which no
deed will be accepted from anyone; sincerity and correctness. The work is sincere when it is
performed for Allah alone and it becomes correct when it conforms to the Shari` ah. So, the deed
becomes outwardly correct with following the Sunnah and inwardly correct with sincerity. When
any deed lacks either of these two conditions, the deed becomes null and void. For instance,
when one lacks the pillar of sincerity in his work, he becomes a hypocrite who shows off for
people. Whoever does not follow the Shari` ah, he becomes an ignorant, wicked person.
When one combines both pillars, his act ions will be the deeds of the faithful believers whose best
deeds are accepted from them and their errors erased. Consequently, Allah said,
(And follows the religion of Ibrahim the Hanif (Monotheist). referring to Muhammad and his
following, until the Day of Resurrect ion. Allah said,
(Verily, among mankind who have the best claim to Ibrahim are those who followed him, and this
Prophet), and,
 (Then, we have sent the Revelation to you (saying): "Follow the religion of Ibrahim the Hanif
(Monotheist) and he was not of the Mushrikin). The Hanif, intentionally and with knowledge,
avoids Shirk, he goes attentively to the truth, allowing no one to hinder him or stop him from it.
Do Not Wish for the Things Which Allah has Made Some Others to Excel In
Imam Ahmad recorded that Umm Salamah said, "O Messenger of Allah! Men go to bat t le, but
we do not go to bat t le, and we earn one-half of the inheritance (that
(And wish not for the things in which Allah has made some of you to excel others). At –Tirmidhi
also recorded this Hadith. Allah's statement,
(For men there is reward for what they have earned, (and likewise) for women there is reward for
what they have earned,) indicates, according to Ibn Jarir, that each person will earn his wages for
his works, a reward if his deeds are good, and punishment if his deeds are evil. It was also
reported that this Ayah is talking about inheritance, indicating the fact that each person will get
his due share of the inheritance, as Al-Walibi reported from Ibn ` Abbas. Allah then directed the
servants to what benefits them,
(And ask Allah of His Bounty.)Therefore, the Ayah states, "Do not wish for what other people
were endowed with over you, for this is a decision that will come to pass, and wishing does not
change its decree. However, ask me of my favor and I will grant it to you, for I Am Most Generous
and Most Giving. '' Allah then said,
(Surely, Allah is Ever All-Knower of everything.) Meaning, Allah knows who deserves this life,
and so He gives him riches, and whoever deserves poverty, He makes him poor. He also knows
who deserves the Hereafter, and He directs him to perform the deeds that will help him to be
successful in it, and whoever deserves failure, He prevents him from achieving righteousness and
what leads to i . Hence, Allah said, m
(Surely, Allah is Ever All-Knower of everything).
(33. And to everyone, we have appointed Mawali of that left by parents and relatives. To those
also with whom you have made a pledge (brotherhood), give them their due port ion (by wills).
Truly, Allah is Ever a Witness over all things. ) Ibn ` Abbas, Muj ahid, Sa` id bin Jubayr, Abu Salih,
Qatadah, Zayd bin Aslam, As-Suddi, Ad-Dahhak, Muqat il bin Hayyan, and others said that Allah's
statement ,
(And to everyone, we have appointed Mawali) means, "Heirs. '' Ibn ` Abbas was also reported
to have said that Mawali refers to relatives. Ibn Jarir commented, "The Arabs call the cousin a
Mawla.'' Ibn Jarir continued, "Allah's statement,
(of that (property) left by parents and relatives) Means, from what he inherited from his parents
and family members. Therefore, the meaning of the Ayah becomes: ` To all of you, O people, We
appointed relatives (such as children) who will later inherit what you inherited from your own
parents and relatives. '' Allah's statement,
(To those also with whom you have made a pledge (brotherhood), give them their due port ion.)
Means, "Those with whom you have a pledge of brotherhood, give them their share of inheritance,
thus fulfilling the ratified pledges that you gave them. Allah has witnessed all of you when you
gave these pledges and promises. '' This practice was followed in the beginning of Islam, but was
later on abrogated when Muslims were commanded to fulfill the pledges (brotherhood) they had
already given, but to ref rain from making any new pledges after that . Al-Bukhari recorded that
Ibn ` Abbas said,
(And to everyone, we have appointed Mawali) "Meaning, heirs;
(To those also with whom you have made a pledge (brotherhood)) When the emigrants came to
Al-Madinah, the emigrant would inherit from the Ansari, while the latter's relatives would not inherit
from him because of the bond of brotherhood which the Prophet established between them (the
emigrants and the Ansar). When the verse, (And to everyone we have appointed Mawali) was
revealed, it cancelled (the pledge of brotherhood regarding inheritance). '' Then he said, "The
verse,
(To those also with whom you have made a pledge (brotherhood), give them their due port ion)
remained valid for cases of co-operation and mutual advice, while the matter of inheritance was
excluded and it became permissible to assign something in one's will to the person who had the
right of inheriting before. ''
(34. Men are the protectors and maintainers of women, because Allah has made one of them to
excel the other, and because they spend (to support them) from their means. Therefore the
righteous women are Qanitat, and guard in the husband's absence what Allah orders them to
guard. As to those women on whose part you see ill conduct, admonish them, and abandon them
in their beds, and beat them, but if they return to obedience, do not seek a means against them.
Surely, Allah is Ever Most High, Most Great ) Allah said,
(Men are the protectors and maintainers of women,) meaning, the man is responsible for the
woman, and he is her maintainer, caretaker and leader who disciplines her if she deviates.
(Because Allah has made one of them to excel the other) meaning, because men excel over
women and are better than them for certain tasks. This is why prophethood was exclusive of men,
as well as other important posit ions of leadership. The Prophet said,
(People who appoint a woman to be their leader, will never achieve success) Al-Bukhari recorded
this Hadith. Such is the case with appointing women as judges or on other posit ions of leadership.
(And because they spend from their means. ) Meaning the dowry, expenditures and various
expenses that Allah ordained in His Book and the Sunnah of His Messenger for men to spend on
women. For these reasons it is suitable that he is appointed her maintainer, just as Allah said,
(But men have a degree (of responsibility) over them).
The Permission to Utter Evil in Public, For One Who Was Wronged
Aali bin Abi Talhah said that Ibn ` Abbas commented on the Ayah,
(Allah does not like that the evil should be uttered in public) "Allah does not like that any one
should invoke Him against anyone else, unless one was wronged. In this case, Allah allows one
to invoke Him against whoever wronged him. Hence Allah's statement,
(Except by him who has been wronged. ) Yet , it is better for one if he observes patience. '' Al-
Hasan Al-Basri commented, "One should not invoke Allah (for curses) against whoever wronged
him. Rather, he should supplicate, `O Allah! Help me against him and take my right from him. '''
In another narration, Al-Hasan said, "Allah has allowed one to invoke Him against whoever
wronged him without transgressing the limits. '' ` Abdul-Karim bin Malik Al-Jazari said about this
Ayah; "When a man curses you, you could curse him in retaliation. But if he lies about you, you
may not lie about him.
(And indeed whosoever takes revenge after he has suffered wrong, for such there is no way (of
blame) against them.)'' Abu Dawud recorded that Abu Hurayrah said that the Messenger of Allah
said,
(Whatever words are uttered by those who curse each other, then he who started it will carry the
burden thereof, unless the one who was wronged transgresses the limit . ) Allah said,
(Whether you disclose a good deed, or conceal it , or pardon an evil; verily, Allah is Ever
Pardoning, All-Powerful. ) Meaning when you, mankind, admit to a good favor done to you, or
conceal it , and forgive those who wrong you, then this will bring you closer to Allah and increase
your reward with Him. Among Allah's at t ributes is that He forgives and pardons His servants,
although He is able to punish them. Hence Allah's statement,
(Verily, Allah is Ever Pardoning, All-Powerful) It was reported that some of the angels who carry
Allah's Throne praise Him saying, "All praise is due to You for Your forbearing even though You
have perfect knowledge (in all evil commit ted). '' Some of them supplicate, "All praise is due to
you for your forgiving even though you have perfect ability (to punish). '' An authentic Hadith
states,
(No charity shall ever decrease wealth, and Allah will only increase the honor of a servant who
pardons, and he who is humble for Allah's sake, then Allah will elevate his grade)
(150. Verily, those who disbelieve in Allah and His Messengers and wish to make distinct ion
between Allah and His Messengers saying, "We believe in some but reject others, '' and wish to
adopt a way in between. ) (151. They are in truth disbelievers. And we have prepared for the
disbelievers a humiliating torment) (152. And those who believe in Allah and His Messengers and
make no distinct ion between any of them (Messengers), we shall give them their rewards; and
Allah is Ever Forgiving, Most Merciful. )
SURAH AL MA’IDAH
The Prohibition of Taking the Jews, Christians and Enemies of Islam as Friends
Allah forbids His believing servants from having Jews and Christians as friends, because they are
the enemies of Islam and its people, may Allah curse them. Allah then states that they are friends
of each other and He gives a warning threat to those who do this,
(And if any among you befriends them, then surely he is one of them) Ibn Abi Hatim recorded
that ` Umar ordered Abu Musa Al-Ash`ari to send him on one sheet of balance the count of what
he took in and what he spent. Abu Musa then had a Christian scribe, and he was able to comply
with `Umar's demand. ` Umar liked what he saw and exclaimed, "This scribe is proficient. Would
you read in the Masjid a letter that came to us from Ash-Sham'' Abu Musa said, ` He cannot. ''
Umar said, "Is he not pure'' Abu Musa said, "No, but he is Christian. '' Abu Musa said, "So ` Umar
admonished me and poked my thigh (with his finger), saying, ` Drive him out (from Al-Madinah).
He then recited,
(O you who believe! Take not the Jews and the Christians as friends. .)'' Then he reported that `
Abdullah bin `Utbah said, "Let one of you beware that he might be a Jew or a Christian, while
unaware. '' The narrator of this statement said, "We thought that he was referring to the Ayah,
(O you who believe! Take not the Jews and the Christians as friends)'' Allah said,
(And you see those in whose hearts there is a disease) A disease of doubt, hesitation and
hypocrisy.
(They hurry to their friendship) meaning, they rush to offer them their friendship and allegiances
in secret and in public,
(Saying: "We fear lest some misfortune of a disaster may befall us.") They thus offer this excuse
for their friendship and allegiances to the disbelievers, saying that they fear that the disbelievers
might defeat the Muslims, so they want to be in favor with the Jews and Christians, to use this
favor for their benefit in that eventuality! Allah replied,
(Perhaps Allah may bring a victory) Referring to the conquering of Makkah, according to As-
Suddi.
(Or a decision according to His will) requiring the Jews and Christians to pay the Jizyah, as As-
Suddi stated,
(Then they will become) meaning, the hypocrites who gave their friendship to the Jews and
Christians, will become,
(For what they have been keeping as a secret in themselves) of allegiances,
(Regretful,) for their friendship with the Jews and Christians which did not benefit them or protect
them from any harm. Rather, it was nothing but harm, as Allah exposed their true reality to His
faithful servants in this life, although they tried to conceal it. When the signs that exposed their
hypocrisy were compiled against them, their matter became clear to Allah's faithful servants. So
the believers were amazed at these hypocrites who pretended to be believers, swearing to their
faithfulness, yet their claims were all lies and deceit. This is why Allah said,
(And those who believe will say, "Are these the men who swore their strongest oaths by Allah
that they were with you'' All that they did has been in vain, and they have become the losers.)
(54. O you who believe! Whoever rom among you turns back from his religion (Islam), Allah will
bring a people whom He will love and they will love Him; humble towards the believers, stern
towards the disbelievers, fighting in the way of Allah, and never fearing the blame of the blamers.
That is the grace of Allah which He bestows on whom He wills. And Allah is All- Sufficient for His
creatures' needs, All-Knower. ) (55. Verily, your Protector is Allah, His Messenger, and the
believers, those who perform the Salah, and give Zakah, and they bow down. ) (56. And
whosoever takes Allah, His Messenger, and those who have believed, as protectors, then the
party of Allah will be the victorious. )
The Prohibition of Being Loyal Friends with Disbelievers
This Ayah discourages and forbids taking the enemies of Islam and its people, such as the People
of the Book and the polytheists, as friends. These disbelievers mock the most important include
all types of good for this life and the Hereafter. They mock such acts and make them the subject
of jest and play, because this is what these acts represent in their misguided minds and cold
hearts. Allah said;
(From those who received the Scriptures before you and (nor) the disbelievers. .) This is to clarify
the part icular category (of disbelievers). As Allah said,
(So shun the evil of the idols) 22:30_ So some recited it "Kuffari'', making it an object of the
preposition, and others recited it "Kuffara'', making it a predicate noun;
(Take not as friends those who take your religion for a mockery and fun from those who received
the Scriptures before you. ) With the meaning of "nor'',
(Nor the disbelievers as friends) That is, do not take these people nor those people as friends.
The meaning here of "Kuffar'' _ disbelievers_ is idolators. Similarly, Ibn Jarir recorded that in the
recitation of Ibn Mas`ud _ in place of "Kuffar'' he recited it : "and those who commit Shirk. Allah's
statement
(And have Taqwa of Allah if you indeed are true believers) means, fear Allah and do not take the
enemies of you and your religion as friends, if you believe in Allah's Law and religion that these
people mocked and jested about . Allah said in another Ayah,
(Let not the believers take the disbelievers as friends instead of the believers, and whoever does
that, will never be helped by Allah in any way, except if you indeed fear a danger from them. And
Allah warns you against Himself, and to Allah is the final return).
Expiation for Breaking the Oaths
Allah said,
(But He will punish you for your deliberate oaths) in reference to the oaths that you intend in your
hearts,
(For its expiation (a deliberate oath) feed ten poor), who are needy, not able to find necessities
of the life. Allah's statement,
(On a scale of the Awsat of that with which you feed your own families) means, "On the average
scale of what you feed your families, '' according to Ibn ` Abbas, Sa` id bin Jubayr and `Ikrimah. `
Ata' Al-Khurasani commented on the Ayah, "From the best of what you feed your families''. Allah's
statement,
(or clothe them, ) refers to clothing each of the ten persons with what is suitable to pray in,
whether the poor person was male or female. Allah knows best. Al-` Awf i said that Ibn ` Abbas
said that the Ayah means a robe or garment for each poor person (of the ten). Muj ahid also said
that the least of clothing, referred to in the Ayah, is a garment, and the most is whatever you wish.
Al-Hasan, Abu Ja` far Al-Baqir, ` Ata', Tawus, Ibrahim An-Nakha` i, Hammad bin Abi Sulayman
and Abu Malik said that it means (giving each of the ten poor persons) a garment each. Allah's
statement,
(Or free a slave) refers to freeing a believing slave. In the Muwat ta' of Malik, the Musnad of Ash-
Shaf i`i and the Sahih of Muslim, a lengthy Hadith was recorded that ` Umar bin Al-Hakam As-
Sulami said that he once had to free a slave (as atonement ) and he brought a black slave girl
before the Messenger of Allah , who asked her;
 (Where is Allah) She said, "Above the heavens. '' He said,
(Who am I) She said, "The Messenger of Allah. '' He said,
(Free her, for she is a believer) There are three types of expiation for breaking deliberate oaths,
and whichever one chooses, it will suffice, according to the consensus (of the scholars). Allah
mentioned the easiest, then the more difficult opt ions, since feeding is easier than giving away
clothes, and giving away clothes is easier than freeing a slave. If one is unable to fulfill any of
these opt ions, then he fasts for three days for expiation, just as Allah said,
(But whosoever cannot afford (that), then he should fast for three days) Ubayy bin Ka`b and Ibn
Mas` ud and his students read this Ayah as follows, "Then he should fast three consecuive days.
'' Even if this statement was not narrated to us as a part of the Qur'an through Mutawatir narration,
it would still be an explanation of the Qur'an by the Companions that has the ruling of being related
f om the Prophet . Allah's statement,
(That is the expiation for the oaths when you have sworn)means, this is the legal way to atone
for deliberate oaths,
(And protect your oaths) Do not leave your broken oaths without paying the expia ion for them,
according to the meaning given by Ibn Jarir.
(Thus Allah makes clear to you His Ayat) and explains them to you, (that you may be grateful.)
(90. O you who believe! Khamr, Maysir, Ansab, and Azlam are a Rij s of Shaytan's handiwork.
So avoid that in order that you may be successful. ) (91. Shaytan wants only to excite enmity and
hatred between you with Khamr and Maysir, and hinder you from the remembrance of Allah and
from the Salah (the prayer). So, will you not then abstain) (92. And obey Allah and obey the
Messenger, and beware. Then if you turn away, you should know that it is Our Messenger's duty
to convey in the clearest way. ) (93. Those who believe and do righteous good deeds, there is no
sin on them for what they ate, if they have Taqwa and believe and do righteous good deeds, and
they (again) have Taqwa and believe, and then (once again) have Taqwa and perform good. And
Allah loves the good-doers.
SURA AL-AN’AM
The Order for Kindness to Parents
Allah said next,
(Be kind and dutiful to your parents) meaning, Allah has commanded and ordered you to be kind
to your parents. Allah said in another Ayah,
(And your Lord has decreed that you worship none but Him. And that you be dutiful to your
parents)Allah of ten mentions obeying Him and being dutiful to parents together. Allah said,
(Give thanks to me and to your parents. Unto me is the final destination. But if they (both) strive
with you to make you join in worship with Me others that of which you have no knowledge, then
obey them not ; but behave with them in this world kindly, and follow the path of him who turns to
Me in repentance and in obedience. Then to me will be your return, and I shall tell you what you
used to do. ) _ 31:14-15_ Therefore, Allah ordered children to be dutiful and kind to their parents,
even if they were idolators. Allah also said,
 (And (remember) when we took a covenant from the Children of Israel, (saying): Worship none
but Allah and be dutiful and kind to parents) _2:83_There are several Ayat on this subject. It is
recorded in the Two Sahihs that Ibn Mas`ud said, "I asked Allah's Messenger about which deed
is the best. He said,
(The prayer, when it is performed on time) I said, ` Then' He said,
(Being dutiful to parents) I asked, ` Then' He said,
(Jihad in Allah's cause) Ibn Mas`ud said, "The Messenger of Allah said these words to me, and
had I asked him for more, he would have said more.''

SURAH AL’A’RAF
Showing Forgiveness
Abdul Rahman bin Zayd bin Aslam commented on Allah's statement
(Show forgiveness) "Allah commanded _Prophet Muhammad _ to show forgiveness and turn
away from the idolaters for ten years. Afterwards Allah ordered him to be harsh with them. '' And
more than one narration from Mujahid says, "From the _ bad_ behavior and act ions of the people,
of those who have not commit ted espionage. '' And Hashim bin ` Urwah said that his father said,
"Allah ordered Allah's Messenger to pardon the people for their behavior. '' And in one narration,
"pardon what I have allowed you of their behavior. In Sahih Al-Bukhari it is recorded that Hisham
reported from his father ` Urwah from his brother ` Abdullah bin Az- Zubayr who said; "The Ayah;
(Show forgiveness) was only revealed about the peoples bad_ character. '' There is a narration
from Mughirah from Hisham from his father from Ibn ` Umar; and another from Hisham from his
father from ` A'ishah, both of whom said similarly. And Allah knows best. Ibn Jarir and Ibn Abi Hat
im recorded that Yunus said that Sufyan bin ` Uyaynah narrated that Umay said, "When Allah,
the Exalted and Most Honored, revealed this Ayah,
(Show forgiveness, enjoin Al-` Urf (what is good), and turn away from the foolish) to His Prophet,
the Messenger of Allah asked,
(`What does it mean, O Jibril) Jibril said, ` Allah commands you to forgive those who wronged
you, give to those who deprived you, and keep relations with those who cut theirs with you. ''' Al-
Bukhari said, "Allah said,
(Show forgiveness, enjoin Al-` Urf and turn away from the ignorant ). ` Al-` Urf ', means,
righteousness. ''Al-Bukhari next recorded from Ibn ` Abbas that he said, "`Uyaynah bin Hisn bin
Hudhayfah stayed with his nephew Al-Hur bin Qays, who was among the people whom ` Umar
used to have near him, for ` Umar used to like to have the reciters of the Qur'an (who memorized
it) near him and would listen to their opinion, regardless of whether they were old or young men.
` Uyaynah said to his nephew, `O my nephew! You are close to this chief (` Umar), so ask for
permission for me to see him. ' Al-Hur said ` I will ask him for you, ' and he asked ` Umar for
permission for `Uyaynah to meet him, and ` Umar gave him permission. When `Uyaynah entered
on ` Umar, he said, `O Ibn Al-Khattab! You neither give to us sufficiently nor rule with justice
between us. ` Umar became so angry that he almost punished ` Uyaynah. However, Al-Hur said,
`O Chief of the Faithful! Allah, the Exalted, said to His Prophet,
(Show forgiveness, enjoin Al-`Urf, and turn away from the foolish) Verily this man (`Uyaynah) is
one of the fools! ‘By Allah, ` Umar did not do anything after he heard that Ayah being recited, and
indeed, he was one who adhered to the Book of Allah, the Exalted and Most Honored. '' Al-
Bukhari recorded this Hadith. Some scholars said that people are of two kinds, a good-doer, so
accept his good doing and neither ask him more than he can bear nor what causes him hardship.
The other kind is the one who falls in shortcomings, so enjoin righteousness on him. If he is ill
insists on evil, becomes difficult and continues in his ignorance, then turn away from him, so that
your ignoring him might avert his evilness. Allah said in other instances,
(Repel evil with that which is bet ter. We are best -acquainted with the things they ut ter. And say:
"My Lord! I seek refuge with you from the whisperings (suggest ions) of the Shayat in (devils).
And I seek refuge with You, My Lord! lest they should come near me)_23:96-98_ and,
(The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better, then
verily he, between whom and you there was enmity, (will become) as though he was a close
friend. But none is granted it (the above quality) except those who are patient – and none is
granted it except the owner of the great port ion in this world. ) 41:34-35_ in reference to the
advice contained in these Ayat ,
(And if an evil whisper f rom Shaytan tries to turn you away (from doing good), then seek refuge
in Allah. Verily, He is the All-Hearer, the All-Knower) _ 41:36. Allah said in this honorable Suah,
(And if an evil whisper comes to you from Shaytan, then seek refuge with Allah. Verily, He is All-
Hearer, All-Knower. ) _ 7:200_ These three instances in the Qur'an, in Surahs Al-A`raf , Al-
Mu'minun and As-Saj dah, are uinque in the Qur'an. Allah encourages lenient treatment of evil
doers, for this might deter them from persistence in their evil, Allah willing,
(Then verily he, between whom and you there was enmity, (will become) as though he was a
close friend) _ 41:34. Allah also encourages seeking refuge with Him from the devils of the Jinns.
The devil will not be deterred if one is lenient with him, because he seeks your destruct ion and
total demise. The devil to you, O mankind, is an open enemy, just as he was for your father before
you. Ibn Jarir said, while explaining Allah's statement,
(And if an evil whisper comes to you from Shaytan),"If the devil lures you to get angry, thus
directing you away from forgiving the ignorant and towards punishing him
(Then seek refuge with Allah. ) Allah commands here to seek refuge with Him from the devil's
whispers,
(Verily, He is All-Hearer, All-Knower) Allah hears the ignorance that the fools subject you to, your
seeking refuge with Him from the devil's whispers, and the rest of the speech of His creation;
none of it escapes His knowledge. He knows what drives the lures of the devil away from you,
as well as, the rest of what His creatures do. '' We mentioned the Hadiths concerning Isti` adhah
(seeking refuge with Allah) in the beginning of this Tafsir, so we do not need to repeat them here.
(201. Verily, those who have Taqwa, when an evil thought comes to them from Shaytan, they
remember (Allah), and (indeed) they then see (alright ). ) (202. But (as for) their brothers (the
devils' brothers) they (the devils) plunge them deeper into error, and they never stop short).
 SURAH AL-TAUBAH
Islam is the Religion That will dominate over all Other Religions
Allah said next,
(It is He Who has sent His Messenger with guidance and the religion of truth). `Guidance' refers
to the t rue narrations, beneficial faith and t rue religion that the Messenger came with. `Religion
of truth' refers to the righteous, legal deeds that bring about benefit in this life and the Hereafter.
(to make it (Islam) superior over all religions) It is recorded in the Sahih that the Messenger of
Allah said,
(Allah made the eastern and western parts of the earth draw near for me 􀍽to see􀍽, and the rule
of my Ummah will extend as far as I saw) Imam Ahmad recorded from Tamim Ad-Dari that he
said, "I heard the Messenger of Allah saying,
(This mat ter (Islam) will keep spreading as far as the night and day reach, until Allah will not
leave a house made of mud or hair, but will make this religion enter it , while bringing might to a
mighty person (a Muslim) and humiliation to a disgraced person (who rejects Islam). Might with
which Allah elevates Islam (and its people) and disgrace with which Allah humiliates disbelief (and
its people). ) Tamim Ad-Dari 􀍽who was a Christian before Islam􀍽 used to say, "I have come to
know the meaning of this Hadith in my own people. Those who became Muslims among them
acquired goodness, honor and might. Disgrace, humiliation and Jizyah befell those who remained
disbelievers. ''
(34. O you who believe! Verily, there are many of the Ahbar (rabbis) and the Ruhban (monks)
who devour the wealth of mankind in falsehood, and hinder (them) from the way of Allah. And
those who hoard up gold and silver and spend them not in the way of Allah, announce unto them
a painful torment . ) (35. On the Day when that will be heated in the f ire of Hell and with it will be
branded their foreheads, their flanks, and their backs, (and it will be said unto them: ) "This is the
treasure which you hoarded for yourselves. Now taste of what you used to hoard'').
TORMENT OF THOSE WHO HOARD GOLD AND SILVER
(And those who hoard Kanz gold and silver and spend them not in the way of Allah, announce
unto them a painful torment).9:34. This is the third category of leaders, for people rely on their
scholars, worshippers and the wealthy among them. When these categories of people become
corrupt, the society in general becomes corrupt. Ibn Al-Mubarak once said, "What corrupted the
religion, except kings and wicked Ahbar and Ruhban. '' As for Kanz, it refers to the wealth on
which Zakah has not been paid, according to Malik, who narrated this f rom `Abdullah bin Dinar
from Ibn ` Umar. Al-Bukhari recorded that Az-Zuhri said that Khalid bin Aslam said that ` Abdullah
bin ` Umar said, "This was before Zakah was ordained. When Zakah was ordained, Allah made
it a cleanser for wealth. '' ` Umar bin ` Abdul-` Aziz and ` Irak bin Malik said that this Ayah was
abrogated by Allah's statement,
(Take Sadaqah (alms) from their wealth) There are many Hadiths that admonish hoarding gold
and silver. We will ment ion here some of these Hadiths. ` Abdur-Razzaq recorded a Hadith from
`Ali about Allah's statement,
(And those who hoard up gold and silver) ` Ali said that the Prophet said,
(Woe to gold! Woe to silver) He repeated this statement thrice, and this Hadith was hard on the
Companions of the Messenger of Allah , who said, "What type of wealth should we use'' ` Umar
said, "I will find out for you, '' and he asked, "O Allah's Messenger! Your statement was hard for
your Companions. They asked, `what wealth should we use''' The Prophet answered,
(A remembering tongue, an appreciative heart and a wife that helps one of you implement his
religion) Allah's statement,
(On the Day when that will be heated in the f ire of Hell and with it will be branded their foreheads,
their flanks, and their backs, (and it will be said unto them) "This is the t reassure which you
hoarded for yourselves. Now taste of what you used to hoard. '') These words will be said to them
as a way of admonishing, criticizing and mocking them. Allah also said;
(Then pour over his head the torment of boiling water. "Taste you (this)! Verily, you were
(pretending to be) the mighty, the generous! '') 􀍽44:48-49􀍽. There is a saying that goes, "He who
covets a thing and prefers it to Allah's obedience, will be punished with it. '' Because hoarding
money was better to these people than Allah's pleasure, they were punished with it. For instance,
Abu Lahab, may Allah curse him, was especially active in defying the Messenger of Allah , and
his wife was helping him in this regard. Therefore, on the Day of Resurrect ion, she will help in
punishing him, for there will be a twisted rope of palm fiber on her neck. She will be gathering
wood from the Fire and throwing it on him so that his torment is made harder by the hand of
someone whom he used to care for in this life. Likewise, money was precious to those who
hoarded it in this life. Therefore, money will produce the worst harm for them in the Hereafter,
when it will be heated in the Fire of Jahannam, whose heat is quiet sufficient, and their forehead,
sides and back will be branded with it . Imam Abu Ja`far Ibn Jarir recorded that Thawban said
that the Messenger of Allah used to declare,
(Whoever leaves a treasure behind (on which he did not pay the Zakah), then on the Day of
Resurrect ion his wealth will be made like a bald-headed poisonous male snake with two black
spots over the eyes. The snake will follow him, and he will say, `Woe to you! Who are you' the
snake will say, ` I am your treasure that you left behind, ' and will keep following him until the man
gives it his hand; the snake will devour it and then devour his whole body. ) Ibn Hibban also
collected this Hadith in his Sahih. Part of this Hadith was also collected in the Two Sahihs from
Abu Hurayrah. In his Sahih, Muslim recorded from Abu Hurayrah that the Messenger of Allah
said,
(Every man who does not pay the Zakah due on his money, then on the Day of Resurrect ion,
his side, forehead and back will be branded with rods made of fire on a Day the length of which
is fifty thousand years, unt il when the servants will be judged; that man will be shown his dest
inat ion, either to Paradise or the Fire. and the Tafsir of this Ayah, Al-Bukhari recorded that Zayd
bin Wahb said, "I passed by Abu Dharr in the area of Rabadhah and asked him, `What made you
reside in this area' He said, `We were in Ash-Sham when I recited this Ayah,
(And those who hoard up gold and silver and spend them not in the way of Allah, announce unto
them a painful torment) Mu` awiyah said, ` This Ayah is not about us, it is only about the People
of the Book.'So I (Abu Dharr) said, ` Rather, it is about us and them.
 (36. Verily, the number of months with Allah is twelve months (in a year), so was it ordained by
Allah on the Day when He created the heavens and the earth; of them four are sacred. That is
the right religion, so wrong not yourselves therein, and fight against the Mushrikin idolaters
collectively as they fight against you collectively. But know that Allah is with those who have
Taqwa)
Expenditures of Zakah (Alms)
After Allah mentioned the protest that the ignorant hypocrites mentioned to the Prophet about the
distribution of alms. He stated that it is He who divided the alms, explained its rulings and decided
in its division; He did not delegate this decision to anyone else. Allah mentioned the expenditures
of Zakah in this Ayah, starting with the Fuqara' (the poor) because they have more need than the
other categories, since their need is pressing and precarious. It was reported that Ibn ` Abbas,
Mujahid, Al-Hasan Al-Basri, Ibn Zayd and several others said that the Faqir is a graceful person
who does not ask anyone for anything, while the Miskin is the one who follows af ter people,
begging. Qatadah said, "The Faqir is the ill person, while the Miskin is physically fit. '' We will now
mention the Hadiths about each of these eight categories
The Fuqara' (Poor)
Ibn ` Umar said that the Messenger of Allah said,
(The alms should not be given to the wealthy and the physically f it ) Ahmad, Abu Dawud and At
-Tirmidhi collected this Hadith
The Masakin (Needy)
Abu Hurayrah narrated that the Messenger of Allah said,
(The needy person is not the one who goes round the people and asks them for a mouthful or
two (of meals) or a date or two). They asked, "Then who is the needy person, O Allah'sMessenger!
'' He said, (The one who does not have enough to satisfy his needs and whose condition is not
known to others, that others may give him something in charity, and who does not beg of people.
The Two Shaykhs collected this Hadith
Those employed to collect Alms
Those employed to collect alms deserve a part of the alms, unless they are relatives of the
Messenger of Allah, who are not allowed to accept any Sadaqah. Muslim recorded that ` Abdul-
Mut talib bin Rabi` ah bin Al-Harith and Al-Fadl bin Al-` Abbas went to the Messenger of Allah
asking him to employ them to collect the alms. The Messenger replied,
(Verily, the alms are not allowed for Muhammad nor the relat ives of Muhammad, for it is only
the dirt that the people discard) Al-Mu'allafatu Qulubuhum There are several types of Al-
Mu'allafatu Qulubuhum. There are those who are given alms to embrace Islam. For instance, the
Prophet of Allah gave something to Safwan bin Umayyah from the war spoils of Hunayn, even
though he at tended it while a Mushrik. Safwan said, "He kept giving me until he became the
dearest person to me after he had been the most hated person to me. '' Imam Ahmad recorded
that Safwan bin Umayyah said, "The Messenger of Allah gave me (from the spoils of) Hunayn
while he was the most hateful person to me. He kept giving me until he became the most beloved
person to me. '' Muslim and At -Tirmidhi collected this Hadith, as well. Some of Al- Mu'allafatu
Qulubuhum are given from alms so that they become better in Islam and their heart firmer in faith.
For instance, the Prophet gave some of the chiefs of the Tulaqa' a hundred camels each after the
battle of Hunayn, saying,
(I give a man (from the alms) while another man is dearer to me than him, for fear that Allah
Might throw him on his face in the f ire of Jahannam. ) It is recorded in the Two Sahihs that Abu
Sa` id said that ` Ali sent the Messenger of Allah a gold nugget st ill in its dirt f rom Yemen. The
Prophet divided it between four men: Al-Aqra` bin Habis, ` Uyaynah bin Badr, ` Alqamah bin
`Ulathah and Zayd Al-Khayr, saying,
(To draw their hearts closer.Some people are given because some of his peers might embrace
Islam, while others are given to collect alms from surrounding areas, or to defend Muslim outposts.
Allah knows best.
The Riqab
Al-Hasan Al-Basri, Muqat il bin Hayyan, ` Umar bin ` Abdul-` Aziz, Sa` id bin Jubayr, An-Nakha`
i,Az-Zuhri and Ibn Zayd said Riqab means those slaves who make an agreement with the master
to pay a certain ransom for their freedom. '' Similar was reported from Abu Musa Al-Ash` ari. Ibn
`Abbas and Al-Hasan said, "It is allowed to use Zakah funds to buy the freedom of slaves,
''Bindicat ing that ` Riqab' has more general meanings than merely giving money to slaves to buy
their freedom or one's buying a slave and freeing him on an individual basis. A Hadith states that
for every limb 􀍽of the servant 􀍽 f reed, Allah frees a limb of the one who f reed him from slavery,
even a sexual organ for a sexual organ, for the reward is equitable to the deed,
(And you will be requited nothing except for what you used to do) 37:39
Virtue of freeing Slaves
In the Musnad, there is a Hadith from Al-Bara' bin ` Azib that a man asked, "O Allah's Messenger!
Direct me to an act ion that draws me closer to Paradise and away from the Fire. '' The Messenger
of Allah said,
(Emancipate the person and free the neck (slave).) The man asked, "O Allah's Messenger! Are
they not one and the same'' He said,
(No, you emancipate a person by freeing him on your own, but you untie a neck (slave) by helping
in its price. )
Al-Gharimun (the Indebted)
There are several types of indebted persons. They include those who incur expenses in solving
disputes between people, those who guarantee a loan that became due, causing f inancial st rain
to them, and those whose funds do not sufficiently cover their debts. It also includes those who
indulged in a sin and repented from it. These types have a right to a part of alms designated for
Al-Gharimun􀍽. Qabisah bin Mukhariq Al-Hilali said, "I carried a debt 􀍽resolving a dispute between
people􀍽 and went to the Messenger of Allah asking him to help pay it . The Messenger said,
Be patient until some alms are brought to us so that we give it to you. He then said,
(O Qabisah! Begging is only allowed for three: a man who incurred debts solving disputes, so he
is allowed to beg until he collects its amount and then stops. A man who was inflicted by a disaster
that consumed his wealth, he is allowed to beg until he collects what suffices for his livelihood.
And a man who was overcome by poverty, that three wise relatives of his stand up and proclaim,
` So-and-so was overcome by poverty. 'This man is allowed to beg until he collects what sustains
his livelihood. Other than these cases, begging is an unlawful amount that one illegally devours.
) Muslim collected this Hadith. Abu Sa` id said, "During the time of the Messenger of Allah, a man
was struck by disaster because of fruits that he bought , causing him extensive debts. The Prophet
said,
(Give him charity) The people did that but the amount collected did not cover his debts. The
Prophet said to the man's debtors,
(Take what was collected, you will have nothing beyond that)'' Muslim collected this Hadith.
In the Cause of Allah
In the cause of Allah is exclusive for the benefit of the fighters in Jihad, who do not receive
compensation from the Muslim Treasury.
Ibn As-Sabil (Wayfarer)
Ibn As-Sabil is a term used for the needy traveler in a land, where he does not have what helps
him continue his t rip. This type has a share in the Zakah for what suffices him to reach his destinat
ion, even if he had money there. The same is t rue for whoever intends to t ravel from his area
but does not have enough money. This type also has a share in the Zakah money to suff ice for
his t rip and back. This is proven in the Ayah as well as the following Hadith. Imams Abu Dawud
and Ibn Maj ah recorded that Ma`mar said that Zayd bin Aslam said that ` Ata' bin Yasar said that
Abu Sa`id Al-Khudri said that the Messenger of Allah said,
(Sadaqah is not rightful for a wealthy person except in five cases: those employed to collect i ,
one who bought a charity item with his money, a Gharim (debtor), a fighter in the cause of Allah,
or a poor man who gets a part of the Zakah so he gives it as a gif t to a rich man) Allah's statement,
(103. Take Sadaqah from their wealth in order to purify them and sanctify them with it, and Salli
for them. Verily, your Salat are a Sakan for them; and Allah is All-Hearer, All-Knower. ) (104.
Know they not that Allah accepts repentance from His servants and accepts the Sadaqat, and
that Allah alone is the One Who forgives and accepts repentance, Most Merciful)
The Command to collect the Zakah and Its Benefits
Allah commanded His Messenger to take Sadaqah f rom the Muslims' money to purify and sanct
ify them with it . This Ayah is general, even though some said that it refers specif ically to those
who mixed good and evil deeds, who admit ted to their errors. Some bedouin later thought that
paying Zakah to the Leader was not legislated except to the Messenger himself , using this Ayah
as evidence,
(Take Sadaqah f rom their wealth. ) Abu Bakr As-Siddiq and other Companions refuted this ill
comprehension and fought against them unt il they paid the Zakah to the Khalifah, j ust as they
used to pay it to the Messenger of Allah . As-Siddiq said, "By Allah! If they abstain f rom paying a
bridle that they used to pay to the Messenger of Allah , I will f ight them for ref raining f rom paying
it . '' Allah's statement,
(and Salli for them), means, suppl icate for them, and ask Allah to forgive them. In the Sahih,
Muslim recorded that ` Abdullah bin Abi Awfa said, "Whenever the Prophet was brought charity,
he used to invoke Allah for those who brought it . My father also brought his charity and the
Prophet said,
(O Allah! I invoke You for the family of Abu Awfa. )'' Allah's statement ,
(Verily, your Salat are a Sakan for them), means, a mercy for them, according to Ibn ` Abbas.
Allah said next,
(And Allah is All-Hearer, ) of your invocation (O Muhammad),
(All-Knower.) In those who deserve your invocation on their behalf , who are worthy of it . Allah
said,
(Know they not that Allah accepts repentance f rom His servants and accepts the Sadaqat ) This
Ayah encourages revert ing to repentance and giving charity, for each of these act ions erases,
deletes and eradicate sins. Allah states that He accepts the repentance of those who repent to
Him, as well as charity from pure resources, for Allah accepts it with His Right Hand and raises it
for its giver until even a date becomes as large as Mount Uhud. Abu Hurayrah narrated that the
Messenger of Allah said,
(Verily, Allah accepts charity, receives it in His Right Hand and develops it for its giver, just as
one of you raises his pony, until the bite 􀍽of food􀍽 becomes as large as Uhud.) The Book of
Allah, the Exalted and Most Honored, testifies to this Hadith,
(Know they not that Allah accepts repentance from His servants and accepts the Sadaqat), and,
(Allah will destroy Riba and will give increase for Sadaqat.) 2:276􀍽 ` Abdullah bin Mas`ud said,
"Charity falls in Allah's Hand before it falls in the needy's hand, '' he then recited this Ayah,
(Know they not that Allah accepts repentance from His servants and accepts the Sadaqat).
(11. And were Allah to hasten for mankind the evil as He hastens for them the good then they
would have been ruined. So we leave those who expect not their meet ing with Us, in their
trespasses, wandering blindly in distraction.)
Allah does not respond to the Requests for Evil like He does with the Requests for Good
Allah tells us about His Forbearance and Benevolence with His servants. He does not respond to
them when they pray with evil intentions against themselves, their wealth or their children during
times of grief or anger. He knows that they do not truly intend evil for themselves so He doesn't
respond to them. This is in reality kindness and mercy. On the other hand, He responds to them
when they pray for themselves, wealth and money, with good, blessing and growth. Allah has
said,
(And were Allah to hasten for mankind the evil as He hastens for them the good then they would
have been ruined.) This means that if He had responded to all of their evil requests, He would
have destroyed them. However, people should avoid praying for evil as much as they can. Abu
Bakr Al-Bazzar recorded in his Musnad that Jabir said, "Allah's Messenger said:
(Do not pray against yourselves, do not pray against your children, do not pray against your
wealth, for your prayer may coincide with a time of response from Allah and Allah will respond to
you.) This Hadith was also recorded by Abu Dawud. This is similar to what is understood from the
following Ayah:
 (And man invokes (Allah) for evil as he invokes (Allah) for good.)􀍽17:11􀍽 In regard to the
interpretation of this Ayah,
(And were Allah to hasten for mankind the evil as He hastens for them the good) Muj ahid said:B
"It is the man saying to his son or money when he is angry, `O Allah don't bless him (or it) and
curse him (or it). ' Should Allah respond to this man in this request as He responds to him with
good, He would destroy them. ''
(12. And when harm touches man, he invokes us, lying on his side, or sitting or standing. But
when we have removed his harm from him, he passes on as if he had never invoked us for a
harm that touched him! Thus it is made fair seeming to the wasteful that which they used to do).
Man remembers Allah at Times of Adversity and forgets Him at
Allah tells us about man and how he becomes annoyed and worried when he is touched with
distress.
(But when evil touches him, then he has recourse to long supplications.)41:51` Long
supplications' also means many supplications. When man suffers adversity he becomes worried
and anxious. So he supplicates more. He prays to Allah to lift and remove the adversity. He prays
while standing, sitting or lying down. When Allah removes his adversity and lifts his distress, he
turns away and becomes arrogant. He goes on as if nothing were wrong with him before.
(He passes on as if he had never invoked us for a harm that touched him!) Allah then criticized
and condemned those who have these qualities or act this way, so He said:
(Thus it is made fair seeming to the wasteful that which they used to do.) But those on whom
Allah has bestowed good guidance and support are an exception.
(Except those who have patience believe and do righteous good deeds.) 11:11 The Prophet said:
(How wonderful is the case of a believer; there is good for him in everything and this is not the
case with anyone except a believer. If prosperity at tends him, he expresses gratitude to Allah,
and that is good for him. And if adversity befalls him, he endures it patiently and that is also good
for him.)
(21. And when We let mankind taste mercy after some adversity has afflicted them, behold! They
take to plotting against Our Ayat! Say: "Allah is more swift in planning! '' Certainly, Our
messengers (angels) record all of that which you plot . ) (22. He it is Who enables you to
travelthrough land and sea, t ill when you are in the ships, and they sail with them with a favorable
wind, and they are glad therein, then comes a stormy wind and the waves come to them from all
sides, and they think that they are encircled therein. Then they invoke Allah, making their faith
pure for Him (alone), (saying): "If You (Allah) deliver us from this, we shall truly, be of the grateful.
'') (23. But when He delivers them, behold! They rebel (disobey Allah) in the earth wrongfully. O
mankind! Your rebellion is only against yourselves, -- a brief enjoyment of this worldly life, then
(in the end) unto us is your return, and We shall inform you of that which you used to do. )
Man changes when He receives Mercy after Times of Distress
Allah tells us that when He makes men feel His mercy after being afflicted with distress,
 (They take to plotting against Our Ayat) The coming of mercy after distress is like the coming of
ease after hardship, fertility after aridity, and rain after drought. Mujahid said that man's attitude
indicates a mockery and belying of blessings. The meaning here is similar to Allah's statement:
(And when harm touches man, he invokes Us, lying on his side, or sitting or standing.) (10:12)Al-
Bukhari recorded that Allah's Messenger led the Subh (Dawn) prayer after it had rained during
the night, then he said:
(Do you know what your Lord has said last night) They replied, "Allah and His Messenger know
bet ter. '' He said:
(Allah said; "This morning, some of My servants have become believers and some disbelievers
in Me. He who said: `We have had this rainfall due to the grace and mercy of Allah' is a believer
in Me and a disbeliever in the stars. And he who said ` we have had this rainfall due to the rising
of such and such star' is a disbeliever in Me and a believer in the stars. ) The Ayah:
(Say: "Allah is more swift in planning!'') Means that Allah is more capable of gradually seizing
them with punishment , while granting them concession of a delay until the criminals think that
they would not be punished. But in reality they are in periods of respite, then they will be taken
suddenly. The noble writers (meaning the angels who write the deeds) will write everything that
they do and keep count of their deeds. Then they will present it before the All- Knowing of the
seen and unseen worlds. The Lord will then reward them for the significant deeds and even the
seemingly insignificant that may be as tiny as a spot on a date pit. Allah further states:
(He it is Who enables you to t ravel through land and sea. . . ) which means that He preserves
you and maintains you with His care and watching.
(Till when you are in the ships, and they sail with them with a favorable wind, and they are glad
therein. . . ) meaning smoothly and calmly;
(Then comes (these ships))
(A stormy wind)
(And the waves come to them from all sides, )
(And they think that they are encircled therein) meaning that are going to be destroyed.
(Then they invoke Allah, making their faith pure for Him (alone) meaning that in this situation they
would not invoke an idol or statue besides Allah. They would single Him out alone for their
supplications and prayers. This is similar to Allah's statement:
(And when harm touches you upon the sea, those that you call upon vanish from you except Him
(Allah alone). But when He brings you safe to land, you turn away (from Him). And man is ever
ungrateful. ) 􀍽17:67 And in this Surah, He says:
(They invoke Allah, making their faith pure for Him (saying): "If You (Allah) deliver us from this
(situation).
("We shall truly, be of the grateful. '') This means that we will not ascribe others as partners with
You. We will later worship You alone as we are praying to You here and now. Allah states;
(But when He delivers them) from that distress,
(behold! They rebel (disobey Allah) in the earth wrongfully. .) Meaning: they returned as if they
had never experienced any difficulties and had never promised Him anything. So Allah said:
(He passes on as if he had never invoked Us for a harm that touched him!)􀍽10:12􀍽 Allah then
said:
(O mankind! Your rebellion (disobedience to Allah) is only against yourselves,) it is you
yourselves that will taste the evil consequence of this transgression. You will not harm anyone
else with it, as comes in the Hadith,
(There is no sin that is more worthy that Allah hasten punishment for in this world -- on top of the
punishment that Allah has in store for it in the Hereafter- than oppression and cutting the ties of
the womb.) Allah's statement:
(a brief enjoyment of this worldly life. . . ) means that you only have a short enjoyment in this low
and abased worldly life.
(then (in the end) unto Us is your return. ) meaning your goal and final destination.
(And We shall inform you) of all your deeds. Then we shall recompense you for them. So let him
who finds good (in his record) praise Allah, and let him who finds other than that blame no one
but himself.
SURAH AL-QAF
(16. And indeed we have created man, and we know what his self-whispers to him. And we are
nearer to him than his jugular vein.) (17. (Remember) that the two receivers (recording angels)
receive (each human being), one sitting on the right and one on the left.) (18. Not a word does he
(or she) utter but there is a watcher by him ready (to record it).) (19. And the stupor of death will
come in truth: "This is what you have been avoiding!'') (20. And the Trumpet will be blown -- that
will be the Day of the threat.) (21. And every person will come forth along with a Sa'iq and a
Shahid.) (22. (It will be said to the sinners): "Indeed you were heedless of this. Now we have
removed from you, your covering, and sharp is your sight this Day!'') Allah encompasses and
watches all of Man's Activity Allah the Exalted affirms His absolute dominance over mankind,
being their Creator and the Knower of everything about them. Allah the Exalted has complete
knowledge of all thoughts that cross the mind of man, be they good or evil. In the Sahih, the
Messenger of Allah said,
(Verily, Allah the Exalted has forgiven my Ummah (Muslims) for what they talk (think) to
themselves about, as long as they do not utter or implement it.) The statement of Allah the
Exalted,
(And We are nearer to him than his jugular vein.) Means, His angels are nearer to man than his
jugular vein. Those who explained ` We' in the Ayah to mean ` Our knowledge,' have done so to
avoid falling into the idea of incarnation or indwelling; but these two creeds are false according to
the consensus of Muslims. Allah is praised and glorified, He is far hallowed beyond what they
ascribe to Him. The words of this Ayah do not need this explanation (that ` We' refers to ` Allah's
knowledge'), for Allah did not say, ` and I am closer to him than his jugular vein.' Rather, He said,
(And we are nearer to him than his jugular vein) Just as He said in the case of dying persons,
(But we are nearer to him than you, but you see not.) (56:85), in reference to His angels (who
take the souls). Allah the Exalted the Blessed said
(Verily, We, it is we who have sent down the Dhikr and surely, We will guard it.) (15:9) Therefore,
the angels brought down the revelation, the Qur'an, by the leave of Allah, the Exalted, the Most
Honored. Thus, the angels are closer to man than his own jugular vein, by the power and leave
of Allah. Consequently, the angel touches mankind, just as the devil touches them, for the devil
is as close to them as the blood that runs in their veins; just as Allah's Prophet , who is truthful
and was told the truth, told us. Allah's statement here,
((Remember) that the two receivers receive,) in reference to the two angels who receive and
record the deeds of mankind.
(One sitting on the right and one on the left.) Means ready to note,
(Whatever he utters), in reference to the human,
(Of a word), means any word that he or she speaks,
(But there is a watcher by him ready.) means, but there is a scribe whose job is to record it, leaving
no word or movement unrecorded. Allah the Exalted said,
(But verily, over you (are appointed angels) to watch you, Kiraman (honorable) Katibin writing
down (your deeds), they know all that you do.) (82:10-12) Therefore, the scribe records every
word that is spoken, according to the explanation of Al-Hasan and Qatadah. This is also the
apparent meaning of this Ayah. Imam Ahmad recorded that Bilal bin Al-Harith Al-Muzani said,
"The Messenger of Allah said,
(Verily, a man might utter a word that pleases Allah the Exalted, unaware of how highly it will be
regarded, and on its account Allah the Exalted and Most Honored decrees His pleasure of him
until the Day he meets Him. A man might indeed utter a word that angers Allah the Exalted,
unaware of how dreadful it will be and on its account Allah the Exalted decrees for him His anger
until the Day he meets Him.)'' ` Alqamah used to say, "How many words did I not utter because
of the Hadith that Bilal bin Al-Harith narrated.'' At-Tirmidhi, An-Nasa'i and Ibn Maj ah collected this
Hadith. At-Tirmidhi said, "Hasan Sahih.'' There is a Hadith similar to this in the Sahih. Reminding
Mankind of the Stupor of Death, the Blast of the Trumpet and the Day of Gathering Allah the
Exalted and Most High said,
(And the stupor of death will come in truth: "This is what you have been avoiding!'') Allah the
Exalted and Most Honored says, ` O mankind! This is the stupor of death that has come in truth;
now, I have brought forth to you the certainty that you were disputing,'
(This is what you have been avoiding!), means, ` this is the end that you were trying to escape; it
has come to you! Therefore, you will have neither a shelter nor a refuge nor a sanctuary nor an
asylum from it.' In the Sahih, the Prophet said, while wiping sweat from his face when the stupor
of death overcame him,
(Glory be to Allah! Verily, death has its stupor.) The Ayah,
(This is what you have been avoiding!) has two possible meanings. One of them is this: ` what
you have been trying to avert, escape and flee from has come to you and resided in your home!'
The second meaning is, ` you had no way of escaping or averting this end. ' At-Tabarani collected
a Hadith in Al-Mu` j am Al-Kabir from Samurah who said that the Messenger of Allah said,
(The parable of whoever tries to avoid death is that of a fox that had a debt to pay to the earth.
The fox went away and when he became tired and the time to sleep overtook him, he entered his
den. The earth said to him, ` O fox! Pay my debt!' The fox went out howling and continued until
his neck was cutoff, (i.e.,) he died.) This parable indicates that just as the fox had no way of
escaping or avoiding the earth, likewise, man has no way of avoiding death. Allah the Exalted the
Blessed said, び

(And the Trumpet will be blown -- that will be the Day of the threat.) Earlier we discussed the
information about the blowing of the Trumpet, the fear that follows it, the death of everything and
then resurrection, all this will occur on the Day of Resurrection. We also mentioned that the
Messenger of Allah said in a Hadith,
(How can I feel comfort while the angel responsible for the Trumpet has placed the Trumpet to
his mouth and lowered his forehead awaiting when he will be commanded (by Allah to blow in it))
They said, "O Allah's Messenger, what should we say'' He said,
(Say, "Allah is sufficient for us, and He is the best disposer of affairs.)'' The Companions repeated
this invocation, saying, "Allah is sufficient for us, and He is the best disposer of affairs (for us).''
Allah said,
(And every person will come forth along with a Sa'iq and a Shahid.) meaning, an angel to drive
him to the gathering place and an angel to bear witness against him with regards to his deeds.
This is the apparent meaning of this honorable Ayah and it is the meaning that Ibn Jarir preferred.
It was narrated from Yahya bin Rafi` , the freed servant of Thaqif, that he heard ` Uthman bin `
Affan, may Allah be pleased with him, giving a speech in which he recited this Ayah,
(And every person will come forth along with a Sa'iq and a Shahid.) And then said, "A Sa'iq to
drive every person to Allah the Exalted, and a Shahid to witness against him what he has done.''
The statement of Allah the Exalted,
(Indeed you were heedless of this. Now we have removed from you, your covering, and sharp is
your sight this Day!) Is directed at humanity. Allah said, (Indeed you were heedless of this.), of
this Day,
(Now we have removed from you, your covering, and sharp is your sight this Day!) ` Your sight is
now clear and strong.' Everyone, including the disbelievers, will have clear sight on the Day of
Resurrection. However, having sight will not be helpful to the dis- believers on that Day, for Allah
the Exalted said, (How clearly will they (disbelievers) see and hear, the Day when they will appear
before us!) (19:38), and,
(And if you only could see when the criminals hang their heads before their Lord (saying): "Our
Lord! We have now seen and heard, so send us back (to the world), that we will do righteous
good deeds. Verily, we now believe with certainty.)(32:12)