verse1

verse2

verse3

*1 The style of the opening verses by itself shows that in the background there are the misgivings, wonder and amazement which were being expressed at that time in every assembly, every meeting place, every street and every house and shop of Makkah at the message of the Holy Prophet and the themes of the Qur'an. The people said, "Wherefrom is this tnan bringing us new revelations everyday? The like of these we had never heard nor seen before. How strange that he rejects as false the religion that our forefathers have been following in the past, the religion that is still being followed by all of us, and the traditions and ways that have been prevalent in the country for so many centuries; and he says that the religion that he presents only is right and true." They said: `Had he presented even this new religion in a way as to substitute some of the falsehood he found in the ancestral paganism and prevalent customs with certain others which might be the result of his own thought, there could be a dialogue with him. But he says that what he recites is Divine Word. How can we accept this? Does God visit him, or dces he visit God? Or does some dialogue take place between him and God?" It is in the background of such expression of wonder and doubt that although the address is apparently directed to the Holy Prophet, the disbelievers have in fact been told: "Yes: these very things are being revealed by the Almighty, All-Wise Allah, and with the same themes has its Revelation been coming down to all the former Prophets."
Lexically, wahi means "swift and secret instruction", i.e. an inspiration which is made with such haste and speed that none may know it except the inspirer and the one being inspired. As a term this word has been used for the guidance and instruction that is put in the mind of a man by Allah like a flash of lightning. What is meant to be said here is this: `There is no question of Allah's visiting somebody or somebody's visiting Allah and speaking face to face with Him. He is All-Mighty and All-Wise.
Whenever He pleases to have a contact with a servant for the guidance and instruction of mankind, nothing can obstruct His will and intention, for He adopts the method of revelation for the purpose by His wisdom. " This very theme has been repeated in the last verses of the Surah with greater clarity and detail. As to the people's objection that the Holy Prophet was presenting strange and novel things, it has been said: There is nothing strange and novel in what Muhammmad (upon whom be Allah's peace) presents; Allah has been giving the same guidance and instruction to the Prophets who came before him in the world. "

verse4

*2 These introductory sentences are not meant to be said merely in praise of Allah Almighty, but their each word has a deep link with the background in which these verses were sent down. The foremost basis of the objections of the people who were expressing wonder and doubts against the Holy Prophet and the Qur'an was that he was inviting them to Tauhid and they were being alarmed at this and saying that if AIlah alone is the Creator, Sustainer and Ruler, what would be the position of their saints and holy men? At this it has been said: "This whole Universe belongs to Allah. How can therefore the godhead of another work and operate in the kingdom of the real Sovereign, particularly when those others whose godhead is acknowledged, are themselves also His subjects?" Then, it has been said: `He is the High, the Great!" That is, He is far above that somebody else should be equal to Him in rank and should became His associate in His Being, attributes, powers or rights. "

verse5

*3 That is, "It is not a trivial matter that a creature should be joined in lineage with Allah and regarded as His son or daughter; another regarded as fulfiller of the needs and the answerer of the petitions so that the people should start invoking him for help; another taken as the maintainer of the entire world, and his devotees should start proclaiming that their holy saint heard the prayer of everyone at all places at all times and Games to his help and answers his petition; another invested with the authority to egjoin and prohibit things and declare them as lawful and unlawful, and the people should start obeying his commands, instead of the Commands of God, as if he alone was their God. These boldnesses against God arc such that they may well cause the heavens to break asunder. " (This same theme has also been presented in Surah Maryam: 88-91 above).
*4 It means: `The angels shudder with disgust when they hear such nonsense being uttered by the people in respect of their Lord, and they regard it as a rebellion against Him." They say: `Glorified be Allah! No one can have the position that he should become an associate with Allah, Lord of the worlds, in Divinity and Command; there is none beside Him who may be our and all other servants' benefactor so that hymns be sung in his praise and he be thanked. " So, they feel that it is a grave crime being committed in the world, and it may provoke AIlah Almighty's wrath any moment. Therefore, they implore Allah for mercy again and again for the dwellers of the earth, who have forgotten themselves and their God, and pray that they may yet be spared from the torment and given more respite to mend their ways.
*5 That is , "It is only Allah's clemency, mercifulness and forgiveness that the people who have touched the extreme limits in disbelief, polytheism, atheism, sinfulness and tyranny, have been receiving respite after respite for years and years, even for centuries; yet they not only go on receiving their sustenance but arc also acclaimed as the great people of the world and they are provided with such adornments of the worldly life as cause the ignorant people the misunderstanding that this world perhaps has no God. "

verse6

*6 The word auliya (sing. wall) as used in the Text is very comprehensive in meaning. The different beliefs and all sorts of diverse practices with regard to the false deities held and worshipped by the polytheistic people, have been described as "taking others as auliya' (guardians) instead of Allah" in the Qur'an. According to the Qur'an, a person takes such a one his wati: (1) whom he obeys in all matters, whose instructions he carries out and Whose ways and customs and rules he follows in all affairs of life (An-Nisa: 118-120; ALA'raf: 3, 27-30); (2) in whose guidance he has full faith, and who he thinks will lead him aright and save him from error and deviation (Al-Baqarah: 257, Bani Isra'il: 97, Al-Kahf: 17-50, AI-Jathiah: 19); (3) about whom he trusts he will protect him from the torment of God in the Hereafter if it really existed (An Nisa: 123, 173; Al-An'am: 51, Ar-Ra'd: 37, AI-'Ankabut: 22, AI-Ahzab: 65, Az-Zumar: 3); (4) about whom he has the belief that he helps him in the world in supernatural ways, protects him from disaster and afflictions, gets him jobs, blesses him with children, and fulfils his desires and aII other needs. (Hud: 20, Ar-Ra'd: 16, Al-`Ankabut: 4l).
At some places in the Qur'an the word wati has been used in one of these senses and at hers in all its meanings. The verse being commented upon is one of such verses. In it, taking others as guardians instead of Allah implies regarding them as one's patron and supporter and helper in all the four about-mentioned meanings.
*7 "Allah is watching them": Allah sees whatever they arc doing and is recording their conduct. It is His responsibility to call them to account and punish them. As for the words "You are not responsible for their conduct", these have been addressed to the Holy Prophet. They mean: "Their destiny has not been placed under yow control so that you may burn to ashes anyone who does not listen to you, or depose him from power, or annihilate him." This, however, dces not mean that, God forbid, the Holy Prophet regarded himself as such, and this was said in order to remove his misunderstanding or self-conceit, but this was meant for the disbelievers. Although apparently the Holy Prophet himself is the addressee, the real object is to tell the disbelievers that the Prophet of Allah has made no such claims as were usually made by their so-called saints who posed to possess great spiritual powers. Among the ignorant people it is generally thought that the so-called "holy men" have the power to ruin the destiny of anyone who behaves insolently towards them in any way; so much so that even after their death if somebody happened to dishonor their grave, or if nothing else, only nursed an evil thought about them in his mind, they destroyed him completely. Such a thought is in most casts spread by the "holy men" themselves. As for the good men who do not themselves say any such thing, their names are exploited by some other clever people, who spread such thoughts about them in order to promote their business. In any case this is regarded as a necessary corollary of spirituality and piety among the common people that one should possess the powers of making and marring destinies. To destroy the spell of this same fraud, Allah is addressing His Holy Messenger, as if to tell the disbelievers: "You are no doubt Our Messenger and We have blessed you with Our Revelations, but yow duty is only to guide the people to the Right Path. Their destinies have not boon placed under yow control; they arc in Our hand; therefore, to watch over the deeds and acts of the servants and to punish or not to punish them is Our own responsibility."

verse7

*8 The same thing which had been said in the beginning of the discourse has been said again with greater emphasis, and by making mention of the "Arabic Qur'an", the listeners have been warned to the effect: "The Qur'an is not in any foreign language but in your own language: you can understand it yourself directly; study its themes and see for yourself that the pure and selfless guidance that is being given in it can be from none other than the Lord of the Universe."
*9 That is, "Arouse them from slumber and warn them that there is nothing but destruction in store for them in consequence of the errors of morality and conduct in which they are involved and of the perverse principle on which they have ordered their individual and collective lives."
*10 That is, "Tell them also that this destruction is not confined only to this world but the Day has to come when Allah will gather together alI mankind and subject them to accountability. Even if a person escaped the evil consequences of his deviation and wickedness in the world, there will be no chance of his escape on that Day, and highly unfortunate is he, who is doomed to a tragic fate both in this world and in the Hereafter."

verse8

*11 This theme has three objects in this context:
First, it is meant to instruct and console the Holy Prophet, as if to say: "Do not grieve so much at the ignorance and deviation of the disbelievers of Makkah and their stubbornness and obduracy. It is Allah's will that man should be granted the freedom of choice and action: then whoever desires to have guidance should be given guidance, and whoever wants to remain. astray should be allowed to go astray. Had this not been Allah's will, there was no need whatever of sending the Prophets and the Book; for this only a creative hint of Allah Almighty's was enough: all human beings would have become as obedient as the rivers, mountains, trees, stones, and alI other creatures. " (In this connection, please also see AI-An'am: 35-36, 107).
Secondly, its addressees arc all those people who were involved in the confusion, and even now are, that if Allah really had wanted to show guidance to human beings and He did not like the differences of creed and practice that were prevalent among the people, and wanted to have the people adopt the way of the Faith and Islam, there was no need of the Revelation and the Book and the Prophethood. He could have easily achieved this object by creating everyone a believer and Muslim by birth. Another result of this confusion was also this reasoning: "When Allah has not done so, the different ways that we are following, are approved by Him, and whatever we are doing, is according to His wilt. Therefore, nobody has any right to object to it. " (To remove this misunderstanding also this theme has been mentioned at several places in the Qur'an. Please see Al-An'am: 112, 137, 148-149; Yunus : 99; Hud: 118-119; An-Nahl: 9, 35 and the relevant E.N.'s).
Thirdly, its object is to make the believers realize the truth about the difficulties that one generally faces in the way of preaching religion and reforming the people. Those people who do not understand the reality of the God, given freedom of choice and will and of the resulting differences of temperament and methods, sometimes become despondent at the slow progress of the reformatory work and wish that some supernatural things should appear from Allah, which should change the hearts of the people, and are sometimes inclined to adopt unsound methods of bringing about reformation, owing to excessive enthusiasm. (For this object also this theme has occurred at some places in the Qur'an, for which see Ar-Ra'd: 31, An-Nahl: 91-93).
To highlight these objects a very important theme has been expressed in these brief sentences. Allah's real vicegerency in the world and His Paradise in the Hereafter is not an ordinary blessing, which may be distributed over creatures of the rank of the earth and stones and donkeys and horses as a common blessing. This is indeed a special blessing and a blessing of a very high order for which even the angels were not considered fit. That in why Allah created man as a creature endowed with power and authority and placed vast means of His earth under his control and blessed him with these special powers so that he may pass through the test, success in which alone can entitle a servant to His blessings. This blessing, is Allah's own; no one has a monopoly over it, nor can anyone claim to have it on the basis of a personal right, nor has anyone the power to take it by force. He who presents service before Allah, who takes Him as his Guardian and comes under His protection, alone can have it. Then Allah blesses him with help, guidance and grace to pass this test, so that he may enter His Mercy. As for the unjust Tnan who turns away from Allah Himself and instead takes others as his patrons, Allah-Has no need that he should become his guardian by force. And the others whom He takes as his guardians do not possess any knowledge and power and authority that they may enable him to achieve success by dint of their guardianship of him.

verse9

*12 That is, "Guardianship is not a thing of one's personal choice and satisfaction that one may take anyone one may please as one's guardian, and the other may also become ones real and true guardian and may do full justice to the function of guardianship. This is an actual reality, which does not change with the whims of the people; the Guardian is He Who is really the Guardian, whether someone regards and acknowledges Him as his Guardian or not, and the one who is not in reality the ,guardian is not the guardian, no matter whether someone continues to regard and acknowledge him as his guardian till the last moment. Now, as for the question: What is the proof of only Allah's being the real Guardian and of no one else's being the guardian? the answer is: Man's real Guardian can be the one who changes death into life, who has created a living man by breathing life into inorganic substances, and who also possesses the powers and authority to do full justice to the function of Guardianship. If there is such a one, apart from AIlah, he may be made the guardian, and if He is Allah alone, then taking another beside Him as one's guardian is nothing but ignorance and folly and self-destruction.

verse10

*13 From here to the end of verse 12, though the whole discourse is a Revelation from Allah, the speaker is not Allah but the Holy Messenger of Allah. In other words, Allah Almighty is telling His Prophet to make this proclamation to the people. Such themes in the Qur'an sometimes begin with qul (say, O Prophet) and sometimes without it. only the style indicates that the speaker at a place is not Allah but Allah's Messenger. Even at some places though the words are Allah's, the speaker arc the believers, as for example in Surah AI-Fatihah; or, the speaker are the angels as in Surah Maryam: 64-65.
*14 This is the natural and logical demand of Allah Almighty's being the Master of the Universe and His being the real Guardian. When Sovereignty and Guardianship belong to Him only inevitably He alone is also the Ruler, and it is for Him to judge human beings' mutual disputes and differences. Those who restrict it only to the Hereafter make a mistake. There is no argument to prove that Allah's position as a Ruler has no effect in this world but is meant only for the life hereafter. Likewise, those who restrict it only to beliefs and a few questions of "religious nature" are also in the wrong. The words arc general and they clearly proclaim Allah as having the sole right to judge all disputes and differences. According to them, just as Allah is the Master of the Day of Judgement in the Hereafter; so He is the best of Judges in this world too; and just as He is the Settler of the differences pertaining to beliefs as to what is the Truth and what is falsehood, so also in legal matters He is the Settler of differences as to what is pure for man and what is impure. what is lawful and desirable for him and what is forbidden and undesirable, what is evil and vicious in morals and what is good and virtuous, what arc the rights of the people in their mutual dealings and what are the right practices in social political and economic life and what arc wrong. On this very basis the Qur'an has declared this principle as the fundamental of law:
"lf there arises any dispute between you about anything, refer it to Allah and the Messenger. " (An-Nisa: 59). And: "It does not behove a believing man and a believing woman that when Allah and His Messenger have given their verdict in a mattcr, they should exercise an option in that matter of theirs." (AI-Ahzab: 36). And: °O people, follow what has been sent down to you from your Lord and do not follow other patrons beside Him." (AI-A'raf: 3).
Then, in the context in which this verse has occurred, it gives another meaning also and it is: 'To decide differences is not only Allah's legal right on accepting or rejecting which depends man's being a believer or an unbeliever, but Allah, in fact, practically also is deciding between the truth and falsehood due to which falsehood and its worshippers are ultimately being destroyed and the truth and the faithful are being honoured and exalted, no mattcr how delayed the enforcement of this decision may seem to be. This theme occurs in verse 24 below, and has been expressed at several places above in the Qur'an. For this please see Ar-Ra'd: 17, 41; Ibrahim: 24-27; Bani Isra'il 81; AI-Anbiya': 18, 44; and the E N.'s.
*15 "The same Allah", Who is the real Settler of disputes.
*16 These arc two verbs one of which is in the past tense and the other in the present which contains the sense of perpetuity. In the past verb it was said: "In Him did I put my trust," i.e.. "I decided once and for all that as long as I live I have to rely on His help, on His guidance, on His support and protection, and on His decision." Then in the present verb it was said: "To Him I turn," i.e. "Whatever situation I face in lift, I turn only to Allah in it. I do not look towards others in an affliction or trouble or difficulty but invoke only Him for help; I Beck only His refuge when I face a danger and depend on His protection; I turn to Him' for guidance whenever I am confronted by a problem and seek its solution in His teaching and guidance; and I look up only to Him when I have a dispute with somebody with the belief that He alone will give the final decision, and have the faith that whatever decision He gives will be the right one. "

verse11

*17 Literally, "Nothing is like His likeness," which implies this: Even if there were a likeness of Allah, nothing would be like it not to speak of being like unto Allah Himself.
*18 That is, "At one and the same time He is hearing everybody and seeing everything in the Universe. "

verse12

*19 These are the arguments to prove why Allah alone is the true Guardian and why putting trust in Him alone is right and correct and why He alone should be turned to in all matters. (For explanation, see An-Naml: 60-66, Ar-Rum: 20-22 and the E.N.'s).

verse13

*20 Here the same thing as already mentioned in the first verse has been further elaborated. It clearly states that Muhammad (upon whom be Allah's peace) is not the founder of any new religion, nor was any of the Prophets a founder of a separate religion, but it has been one and the same Religion which all the Prophets have been presenting from Allah from the very beginning, and the same is being presented by Muhammad (upon whom be Allah's peace). In this regard, the first name mentioned is of the Prophet Noah, who was the first Prophet after the Flood. After him the Holy Prophet Muhammad (upon whom be Allah's peace) has been mentioned, who is the last of the Prophets; then the Prophet Abraham has been mentioned, whom the Arabs acknowledged as their guide, and last of all, the Prophets Moses and Jesus have been mentioned to whom the Jews and the Christians attribute their religions. This dces not mean that only these five Prophets had been enjoined this Religion, but what is meant to be said is that all the Prophets who came to this world, brought one and the same Religion and the names of the five illustrious Prophets have been mentioned only as examples through whom the world received the most well known codes of Divine Law.
As this verse throws important light on Din (Religion) and its aim, it is necessary that we should study it to understand it well.
Lexically, the word shara'a in shara'a !a kum (ordained for you) means to make the way. As a term it implies appointing a way, a code and a rule. Accordingly , in Arabic the words tashri' ` and shari'at and shari' arc understood as the synonyms of legislation and law and law giver respectively. This Divine legislation, in fact, is the natural and logical result of the fundamental truths which have been stated in verses l, 9 and 10 above: that Allah alone is the Owner of everything in the Universe, and He alone is man's real Guardian and it is for Him to judge the disputes that arise between human beings. Now, when Allah alone is the Owner and Guardian and Ruler, inevitably He alone is entitled to make the code of law for man and it is His responsibility that He should give this code of law to man. So, He has carried out His responsibility like this.
Then the words min-ad-din (of the nature of din) denote that the way appointed by Allah is legislation pertaining to din. If the explanation of the word din that we have given in E.N. 3 of Surah Zumar above, is kept in view, there can be no difficulty in understanding that din means nothing but acknowledging the sovereignty and leadership of someone and obeying his commands. And when this word is used in the meaning of the way, it implies the way which man must regard as obligatory for himself to follow and the one appointing it as the one whom he ought to obey. On this basis, calling God-appointed Way as legislation pertaining to din clearly means that it is not merely recommendatory in nature or a mere counsel, but it is a law enjoined by the Master, which must necessarily be obeyed by the servants and disobedience of which is tantamount to rebellion, and the one who does not obey it, in fact, denies Allah's being the Sovereign and Ruler and his own position of a servant.
" Then, it has been said that this legislation which pertains to din is the same as was enjoined on Noah. Abraham and Moses (peace be upon them all) and the same now has been enjoined on Muhammad (upon whom be Allah's peace). This contains several points: (1) That Allah did not send this legislation of His directly to every man, but appointed Whenever He deemed proper and necessary a person as His Messenger and consigned the legislation w him; (2) that this legislation has been the same from the beginning: it did not so happen that in one age one particular din was appointed for a nation, and in another age another and contradictory din was sent for another nation. Allah did not send many dins but on every occasion He sent one and the same din; (3) that it is an essential part of this din to acknowledge the apostleship of those men through whom the legislation has been sent and the Revelation in which the legislation has been couched, besides acknowledging the Sovereignty of Allah; and it is the demand of reason and logic too, that it should be a necessary part of it, for a man cannot obey this legislation at all unless he is satisfied that it is authentically from Allah.
Then it has been said that the Prophets were given this legislation pertaining to din ", with the express instruction: "Aqim-ud-din "; "Establish this din", or "Keep this din established," as variously translated by Shah Waliullah, Shah Rafi'uddin and Shah `Abdul Qadir. Both these translations are correct, for iqamat means both to establish and to keep established, and the Prophets were appointed to perform both the functions. Their first duty was to establish this din wherever it was not established, and the second that they should keep it established after they had established it, or had found it already established in a place. Obviously, a thing can be kept established only when it has already been established, otherwise the primary requirement would be to establish it first, and then make continuous effort to keep it established.
Here, two questions arise : First, what is the meaning of establishing the din? Second, what is din itself, which we have been enjoined to establish and then keep it established? Let us try to understand these questions well.
The word iqamat (to establish) when used in respect of a material or physical object implies causing it to rise from the sitting or lying positions or assembling the scattered parts of a thing and raising it up high. But when iqamat is used in respect of a thing which is not material but spiritual in nature it dces not merely imply preaching it, but also acting according to it as best as one can, introducing it and enforeing it practically. For example, when we say that so and-so established his rule, it does not mean that he invited others to his government but that he subdued the people of the land and organised the different departments of the government in a way that the administration of the country began to function according to his orders. Similarly, when we say that courts have been established in the country, it means that judges have been appointed to do justice and they ate hearing the cases and giving judgements, and not that hymns in praise of justice arc being sung and the people being impressed. Likewise, when the Qur'an enjoins the establishment of the Prayer (Salat), it does not imply that one should merely preach and exhort others to the Prayer but that one should not only perform it oneself, observing aII its conditions, but should also strive to make arrangement so that it becomes a' regular practice among the believers. There should be mosques, there should be arrangements for offering the Prayer collectively and for the Friday congregational Prayer, and for making calls to the Prayer punctually; there should be the Imams to lead the Prayers and the scholars to give sermons, and the people should visit the mosques regularly and punctually and make offering the Prayer an essential part of their daily routine. After this explanation, there should remain no difficulty in understanding that when the Prophets were enjoined to establish the din and to keep it established, it did not simply mean that they. should practise it themselves and not even this that they should preach it to others so that the people may accept its truth, but also that when the people have accepted it, steps should be taken to introduce and enforce the entire din practically among them so that they may start living according to it for ever afterwards. No doubt preaching is the primary necessary stage of this work without which there can be no second stage, but every intelligent person can himself see that in this Command preaching has not been made the object, but the real object is to establish the din and keep it established. Preaching is certainly a means to the end but not the end in itself, but nobody can say that it was the only and foremost object of the mission of the Prophets.
Now, Iet us take the second question. When some people saw that the din which has been enjoined to be established is common among all the Prophets, and their shari'ahs have been different, as Allah Himself says: "We appointed for each community among you a law and a way of life", they formed the view that inevitably this din did not imply the shari' ah commandments, rules and regulations but only the acceptance of Tauhid, the Hereafter and the Book and the Prophethood and performance of certain acts of devotion to Allah, or at the most, it included some of the major moral principles which have been common to alI the shari ahs. But this is a superficial view, which has been formed after having a cursory glance over the unity of religion and the difference of the shari'ahs. This is, however, a dangerous view, which if not corrected in time, may well lead to the separation between din (religion) and shari'ahs (law). It was this very view in, which St. Paul was involved, who presented the doctrine of the din (religion) without shari'ah (law), and corrupted the community of the Prophet Jesus (peace be upon him). For, if shari'ah (law) is something separate from din (religion) and the command is only for establishing the din and not the shari'ah, inevitably the Muslims also, like the Christians, would regard the shari ah as unimportant and overlook its establishment as not being the real object by itself, and would remain content with only beliefs and a few important moral principles. Instead of determining the meaning of din from such speculations, Iet us turn to the Qur'an itself and see whether the din which we have . been enjoined here to establish unplies the beliefs and a few important moral principles only, or the shari'ah values and commandments as well. When we explore the Qur'an we find that what it regards as din includes the following things as well:
(1) "And the only Command they were given was to worship Allah, making their din sincerely His, turning all their attention towards Him, and to establish the ,salat and to pay the Zakat.' this alone is the true and right din. " (Al-Bayyinah: 5). This shows that the Salat and the Zakat are included in this din. whereas the commandments .pertaining to both have been different in the different shari ahs. No one can say that in all the previous shari ahs the Salat has had the same form, the same elements, the same mumber of the rak ahs, the same direction of the giblah, the same times and the same other commands concerning it. Likewise, no one can claim also about the Zakat that in alI the shari ahs the same has been the exemption limit, the same rates and the same injunctions concerning its collection and distribution. But in spite of the difference of the shari'ahs, Allah has regarded both these as part of din.
(2) 'You are forbidden carrion and blood, the flesh of swine and of that animal which has been slaughtered in any other name than of Allah, and of the strangled animal, and of that beaten to death or killed by a fall or gored to death or mangled by a beast of prey---save of that you duly slaughtered while it was still alive - and of that which is slaughtered at (ungodly) shrines. It is also unlawfirl for you to try to find your fortune by means of divining devices, for all these things are sinful acts. Today the disbelievers have despaired of (vanquishing) your religion; therefore do not fear them but fear Me. Today I have perfected your din for you and completed My blessing on you and approved Islam as the din (way of life) for you." (AI-Ma'idah: 3). This shows that aII these shari sh commandments are also din.
(3) Fight with those from among the people of the Book, who do not believe in AIlah nor in the Last Day; who do not make unlawful what Allah and His Messenger have made unlawful, and do not adopt the right din as their din. " (At-Taubah: 29). This shows that besides belief in Allah and the Hereafter it . is also din to accept and follow the Commands about the lawful and the unlawful, which have been given by Allah and His Messenger.
(4) "The woman and the man guilty of fornication, flog each one of them with a hundred stripes, and let not any pity for them restrain you in regard to a matter prescribed in the din of Allah, if you believe in Allah and the Last Day." (An-Nur: 2). "It did not behove Joseph to seize his brother by the king's din. " (Yusuf: 76). This shows that the criminal law is also din. If a man follows the criminal law prescribed by God, he is a follower of God's din and if he follows a king's law, he is a follower of the king's din.
These are the four specimens in which the shari'ah commandments have been described as din in clear words. But, besides these, a careful study shows that the eradication of the sins for which Allah has held out the threat of Hell (e.g. adultery, taking of interest, killing of a believer, consuming the property of the orphan, taking possession of the other peoples properties in unlawful ways etc.), and the crimes which become the cause of God's torment, e.g. sodomy (the act of Lot's people) and dishonesty in business dealings (as practised by the Prophet Shu'aib's people) should necessarily be included in din, for if din cannot save one from Hell and Allah's torment, what use could it be ? Likewise, those shari'ah commandments also should be part of the din violation of which has been regarded as cause of entry into the Fire, e.g. injunctions relating to inheritance, after stating which it has been said: "And whoever disobeys Allah and His Messenger and transgresses the limits prescribed by Him, Allah will cast him into the Fire wherein he will have a disgraceful torment." (An-Nisa: 14,). Likewise, the prohibition of those things whose prohibition Allah has mentioned with great emphasis and absoluteness, e.g. prohibition of the mother, sister and daughter and prohibition of wine, theft, gambling, false evidence, etc. if not included in the establishment of the din, it would mean that Allah has given some unnecessary Commands also, which are not meant to be introduced and enforced. Similarly, establishing those things which Allah has made obligatory, e g. fasting and pilgrimage; cannot be excluded from the establishment of din only on the pretext that the 30 fasts of Ramadan had not been enjoined in the previous shari ah, and pilgrimage to the Ka'bah was enjoined only in the Shariah which was inherited by the Ishmaelite branch of the Prophet Abraham's progeny.
As a matter of fact, the misunderstanding was caused only because the verse: "We appointed for each community among you a law and a way of life", has been misconstrued to mean that since the shari'ah appointed for every community was separate. and the command given was only to establish the din (way of life) which was common to all the Prophets, the establishment of the shari ah was not included in the establishment of the din, whereas the real meaning of this verse is just the opposite of it. If the context (vv. 41-50) in which this verse has occurred in Surah AI-Ma'idah is studied carefully, it will be seen that the correct meaning of this verse is: Whatever shari 'ah was given by Allah to the community of a Prophet, was the din for that community, and the establishment of the same din was the object during his Prophethood. And since now is the period of the Holy Prophet Muhammad's Prophethood, the shari ah which has been given to the Ummah of Muhammad (upon whom be Allah's peace) is the din of this time, and to establish the same is to establish the din. As for the difference of the shari ah, it does not mean that the shari 'ahs sent by God were mutually contradictory, but it means that in their details there have been some differences owing to the different environments, take, for instance, the Prayer and the Fast. The Prayer has been obligatory in aII the shari' ahs, but the giblah of all the shari ahs was not the same, and there was a difference in its times and rakahs and elements as well. Likewise, the Fast was obligatory in every shari'ah, but the 30 fasts of Ramadan were not there in the other shari ahs. From this it is not correct to conclude that the Prayer and the Fast as such are included in the establishment of din but performing the Prayer in a particular way and observing the Fast at a particular time is excluded from it. However, the correct conclusion that one can draw is: To perform the Prayer and observe the Fast according to the rules and procedures that had been appointed for the people in the shari'ah of every Prophet amounted to establishment of din in his time. In the present age the establishment of the din is that these acts of worship be performed according to the procedures enjoined in the Shari 'ah of the Prophet Muhammad. The same is true about all other Shari'ah commandments as well.
Whoever studies the Qur'an carefully will see that this Book does not envisage that its adherents will live as subjects of the disbelievers and will pass a religious lift under them, but it openly proclaims that it will have its own rule established; it demands from its followers that they should struggle with their lives for the intellectual, cultural, Iegal and political supremacy of the true Faith; and it gives them a programme for the reformation of human life, the major part of which can be acted upon only when political power and authority is in the believers' hand. As stated by itself, the object of this Book's being sent down is: "We have sent down this Book to you with the Truth so that you may judge between the people in accordance with the light that Allah has shown you. " (An-Nisa: 105). The Commandments given in this Book about the collection and distribution of the Zakat expressly envisage a government who should be responsible for collecting the Zakat and distributing it among the deserving people according to a laid down procedure. (At-Taubah;60,103). The prohibition of interest that has been enjoined in this Book aad the declaration of war that has been made against those who do not abstain from taking interest (AI-Baqarah: 27_5-279) can be enforced only when the political and economic system of the country is entirely in the believers' hand. The Law of Retribution for murder (AI-Baqarah: 178), cutting off of the hand for theft (AI-Ma'idah 38) and carrying out of the prescribed punishment for adultery and calumny (An-Nur: 2-4) have not been enjoined on the assumption that the believers will remain subject to the police and courts of the disbelievers. The Command to fight the disbelievers (AlBaqarah: 190, 216) has not been given with the idea that the followers of this din will carry out this Command by getting enlisted in the army of disbelief. The command to take Jizyah from the followers of the former Books (At-Taubah: 29) has not been given on the assumption that the Muslims will take Jizyah from them while being their subjects and will be responsible for their protection. And this thing is not true only about the Madinite Surahs; in the Makkan Surahs as well a discerning eye can clearly see that the scheme envisaged from the very beginning was of Islam's supremacy and dominance and not of Islam's and the Muslims' subjugation under an un-Islamic rule. See, for instance, Bani Isra`il: 76-89; AlQasas: 85-86; Ar-Rum: 1-6; As-Saaffat: 171-179; Suad: Introduction, v. 11 and E.N. 12 on it.
Above alI, this misinterpretation clashes with the great work that the Holy Prophet himself accomplished during the 23 years of his Prophethood. Who can deny the fact that he subdued entire Arabia by means of both preaching and the sword and established in it a full fledged system of government with a detailed law, covering all aspects of life, from beliefs and rites of worship to personal conduct, collective morality, culture and civilization, economic and social life, politics and judiciary, peace and war. If this entire work of the Holy Prophet is not accepted as a commentary of the Command of "iqamat din " (establishment of din) which, according to this verse, he had been enjoined to undertake like aII other Prophets, then it could have one of the two meanings: That earlier, God forbid, the Holy Prophet should be blamed that he had been appointed only to preach and teach beliefs and a few important moral rules but he exceeded his mandate and established a government of his own whim and laid down a code of law, which was different from the common law of the Prophets as well as in excess of it; or that Allah should be blamed that after having made the abovementioned declaration in Surah Ash-Shura. He went back on His own word, and made His Last Prophet do something which was not only much over and about and different from the objective of "iqamat din " as stated in this Surah but on the completion of this mission He also made this declaration, contrary to His first declaration: "Today I have perfected your din for you." (Al-Ma'idah:3). May Allah keep us safe from this! Apart from these two, if there is any third alternative,, which makes this-interpretation of "iqamat din" plausible and also does not lay any blame on Allah or His Messenger, we would like to know it.
After giving the Command for "iqamat din ", the last thing that Allah has stated in this verse is this: La tatafarraqu fi-hi: "Do not create schisms in the din: Be not divided in it" Creating schisms in din implies that one should introduce something new in religion for which there exists no sound basis, and then should insist that belief and unbelief depend on the acceptance of the innovation, and should separate along with those who have accepted it from those who have not accepted it. This new thing can be of several kinds: (1) To introduce something entirely new into din; (2) to exclude from din something which actually belonged to it; (3) to tamper with the fundamentals of din by misinterpretations and introduce new beliefs and novel practices; and (4) to distort the din by making changes of fundamental nature in it, for example, by reducing what was important in it to un-important, by rAlsing what was at most permissible to the position of imperative and obligatory, even to the position of the most fundamental pillar of Islam. Owing to such innovations, divisions first appeared in the communities of the Prophets; then gradually the creeds of the sects developed into wholly separate and mutually exclusive religious systems whose followers now do not have any idea that once they all belonged to one and the same origin. These divisions have nothing to do with the permissible and reasonable difference of opinion which naturally takes place among the scholars when they are engaged in understanding and studying the injunctions and fundamentals of the din for the purpose of deriving and extracting points of law, and for which there is room in the words of the Book of Allah itself owing to the considerations of lexicon, idiom and rules of grammar. (For a detAlled discussion of this subject, see Al-Baqarah: 213, Al'Imran: 19, 50; An-Nisa: 171, Al-Ma'idah: 77; Al-An'am; 159; An-Nahl: 118124; Al-Anbiya': 9293; Al-Hajj: 67; Al-Mu'minun: 53-54; Al-Qasas: 53; ArRum: 32 and the E.N.'s) 2).
*21 Here the same thing as stated in vv. 8-9 above, has been reiterated, and we have explAlned it in E.N. 11 above. The object of repeating it here is as if to say: °You are presenting the clear highway of religion before them but the foolish people, instead of appreciating the blessing, are becoming annoyed over it. But even among them there are the people of their own tribe, who are turning to AlIah. and Allah also is drawing them closer to Himself. But one should understand that Allah's bestowal of His blessings is not blind: He draws only him towards Himself who is inclined to be drawn and not him who urns away from Him. "

verse14

*22 That is, "The divisions were created not because Allah had fAlled to send the Prophets and the Books, and therefore, the people could not know the Right Way and so invented their own separate religions, sects, schools of thought and systems of life, but divisions appeared after knowledge had come to them from Allah. Therefore, Allah is not responsible for it, but the people who abandoned the clear principles of religion and commands of the Shari'ah and created their own creeds and religions arc themselves responsible for it."
*23 That is, "The motive for creating the divisions was not good, but they resulted from the desire for ostentation, love of an independent entity, mutual rivalry and stubbornness, the urge to humiliate and defeat one another, and greed for worldly wealth and position. When the clever and ambitious saw that if the godly people followed the true religion honestly, there would only be One God before whom the people would bow, there would be one Messenger whom they would acknowledge as. their guide and leader, there would be one Book which they would turn to and there would be a clearly defined creed and code of life which they would be following. In such a system there could be no place of distinction for themselves, on the strength of which they could have their own leadership flourish so that the people should rally round them, and bow to them and also make rich offerings to them. This was the real cause which became the motive of the invention of new creeds and philosophies, new ways and rites of worship and new systems of life, and diverted a large part of humanity from the highway of Divine Religion and misled them into blind alleys. Then the mutual disputes of the factions and their religious, economic and political conflicts gave rise to intense bitterness, which in turn led to bloodshed and violence among humanity. "
*24 That is, all such people who were guilty of inventing false systems and followed them would have been annihilated in the world itself by a torment, and only the righteous ones allowed to survive, which should have indicated as to who was a follower of the Truth and who of falsehood in the sight of Allah. But Allah has deferred this plain decisions till Resurrection, for after such a decision in the world, the trial of mankind becomes meaningless.
*25 It means: After the passage of the time of every Prophet and his closest followers when the Divine Book reached the later generations, they did not receive it with faith and conviction but were involved in doubts and suspicions and confusions about it. There were many causes for this state of affairs, which can be easily understood by a study of the case of the Torah and the Gospel. The earlier generations have not conveyed both these Books to the later generations well preserved in their original state and in their original words and language. They mixed up the Divine Word in them with the human word in the form of their commentary, history, verbal traditions and juristic hair-splitting. They made their translations prevail until the original was lost and only the translations remained. Their historical authenticity also was ruined; so much so that nobody now can say with certainty that the Book in his hand is the same that the world had once received through the Prophet Moses or the Prophet Jesus. Then their elders in the different periods of history initiated such discussions on religion, divinity, philosophy, law, physics, psychology and sociology and invented such systems of thought that the people were lost in them and it became impossible for them to decide as to which was the straight highway of the Truth among the countless crooked ways. And since the Divine Book did not exist in its original, reliable state. they could neither turn to any authority that could help them to distinguish the truth from falshood.

verse15

*26 That is, "Do not make any change nor effect any increase or decrease in this religion only to please them. Do not resort to any compromises with the misguided people on the principle of "give and take": Do not make any room in the Religion for their whims, prejudices and practices of ignorance in the hope that they would embrace Islam. Let the one who wants to accept, accept the original, pure Religion of God, as sent down by Him, straight forwardly; otherwise let him go and enter any hell that he chooses for himself. The Religion of God cannot be changed for the sake of the people; if the people are desirous of their own wellbeing and true success, Iet them change their ways and mould themselves according to it. "
*27 In other words, "I am not like those schismatic people who believe in some Books sent down by God and disbelieve in others; I believe in every Book sent down by Him. "
*28 This pithy sentence has several meanings:
(1) "I have been appointed to discard the schisms and adopt true impartiality: I do not like to harbour prejudice in favour of one and against the other schism: I have one and the same kind of relationship with all human beings, and it is the relationship of justice and equity. I am a companion and supporter of everyone who follows the truth, whether he is an utter stranger for me, and an opponent of everyone who follows falsehood, whether he is a neighbour or a close kinsman.
(2) `There is no place of distinction for anybody in the system of truth, which I have, been appointed to present before you. It honours everyone equally. It does not contain separate sets of the rights for the kindred and the stranger, the big and the small, the poor and the rich, the noble and the humble. Whatever is good in it is good for everyone; and whatever is sinful and unlawful and criminal in it is sinful, unlawful and criminal for everybody. In its just system, there is no exception oven for my own self. "
(3) "I have been appointed to establish justice in the world. I have been entrusted with the mission of doing justice between the people and should put an end to their excesses and injustice, which are prevalent in your society." Besides, there is a fourth meaning also of this sentence, which remained hidden in Makkah life but became clear after emigration to Madinah, and it was: "I am a judge appointed by God: I am responsible to do justice between you. "
*29 That is, "Each one of us is himself responsible and accountable for his deeds. If you do good, you will yourself profit by its good results, and not we. If we do evil, we ourself shall bear all its evil consequences and not you. The same thing has been stated in AI-Baqarah: 139, Yunus: 41, Hud: 35, and Al-Qasas: 55 above.
*30 That is, "We have done our best in conveying to you the message in a rational way. Now there is no use wrangling and disputing; therefore, even if you try to have a dispute with us, we have no desire to join in."

verse16

*31 This is an allusion to the state of affairs that was being experienced in Makkah at that time almost daily. Whenever it became known about somebody that he had become a Muslim, the people would start treating him mercilessly: they would worry and vex him, would neither Iet him have peace in the house nor in the street nor in society; wherever he went, they would start an endless discussion with the object to somehow make him abandon Muhammad (upon whom be Allah's peace) and return to the same creed of ignorance which he had rejected.

verse17

*32 Mizan (Balance): the Shari ah of AIlah, which, like a balance, brings out clearly the distinction between the right and the wrong, the Truth and falsehood, justice and injustice, and righteousness and wickedness. In verse 15 above, the Holy Prophet has been made to say: "I have been commanded to do justice between you." Here, it has been told that with this Holy Book the "Balance" has come by which justice will be established.
*33 That is, "The one who is inclined to mend his ways, must mend his ways forthwith: he should not lose. time under the delusion that the Hour of lodgement is yet far off. Man cannot be sure whether he will be able to take another breath or not: his present breath may be his last. "

verse18

verse19

*34 The word "Kind" cannot fully convey the meaning of the word "Latif" as used in the original. This word contains two meanings: First, that Allah is very Kind and Compassionate to His servants; second, that He is a subtle observer and keeps in view even their minutest and most ordinary needs, which none else can see, and He fulfils them in such ways that they themselves do not perceive as to which need of theirs has been fulfilled at what time and by whom. Then the "servants" here dces not imply only the believers but aII servants. That is, Allah is Kind and Compassionate to all His servants. "
*35 It means: The demand of His general kindness and compassion is not this that all the servants should be given everything equally. For although He is providing for each and every one from His treasures, there is no equality and uniformity in the measure of His provisions. He has given one thing to one and another to another: He has provided someone with something in a greater measure and another with another thing more generously.
*36 That is, "His system of providence is functioning undo His own might. No one .has the power to change it or take away something forcibly from Him, or prevent Him from providing for somebody."

verse20

*37 Two of the truths have been mentioned in the previous verse, which we arc observing everywhere at aII times: (1) That Allah is Kind and Compassionate to aII His servants; ard (2) that the measure of His provisions is not the same for everybody, but it varies from man to tnan. Now, in this verse it is being told that although the partial differences in kindness and measures of Provisions are countless, there is also a difference of fundamental nature, which is: there is one kind of the provision for the seeker of the Hereafter and of another kind for the seeker of the world.
This is a very important truth which has been stated here briefly. Let us mderstand it fully, for it helps every man to determine his attitude to life.
Both the seeker of the Hcreafter and the seeker of the world have been likened to the farmer in this verse, who labours persistently hard right from the time he prepares the soil till the time his crop is ready for harvesting. He puts in aII his labour so that he may reap and gather the crop of the seeds he sowed. But hecause of the difference of the intention and objective and also the difference of the attitude and conduct, to a large extent, a vast difference takes place between the famer who sows for the Hereafter and the farmer who sows for this world. Therefore, Allah has ordained different results and consequences of the labours of each, although the place of activity of both is this very earth.
As to the farmer who is sowing for the Hereafter, Allah has not said that he will get no share from the world. The world, in a more or less measure, he will get in any case. for he also has a share in the common provisions being bestowed by Allah, and every person, good or bad, is getting his sustenance here. But Allah has not given him the good news of the harvest of this world but that his harvest of the Hereafter will be increased, for he is a seeker of the same, and is concerned about his end there There are several ways in which this harvest can be increased; for example, as he will go on doing righteous deeds with sincere mentions, he will be blessed with the grace to do more and more righteus deeds and his breast will be opened out for more and more good works. When he will make up his mind to adopt pure means for thieving pure aims, he will be blessed with pure means only and AIlah will not Iet it so happen that aII doors to goodness he closed and only doors to evil to remain open for him. Above aII, his each good work, however small and insignificant, will at least be increased ten times over in the Hereafter, and there is no limit to this increase. Allah will increase it hundreds of thousands of tithes for whomever He may please
As for the one who is only sowing for this world, and is not at aII concerned about the Hereafter, Allah has plainly told him of two of the results of his labours: (11 That, however hard he may struggle and strive. he will not get the whole of what he is trying for, but only a fraction of it, which Allah has ordained for him; and (2) that whatever he has to get, he will get only in this world: there is no share for him in the good things of the Hereafter.

verse21

*38 In this verse the word shuraka (associates) obviously does not mean those beings whom the people invoke, or those in whose names they make offerings, or those before whom they carry out rites of worship, but inevitably it refers to those men whom the people regard as associates in the authority and sovereignty of Allah, whose thoughts, creeds, ideologies and philosophies they believe in, whose values they adroit, whose moral precepts and norms of civilization and culture they accept, and whose laws and rules and regulations they adopt to their rituals and rites of worship, in their personal and collective lives, in their trade and business dealings, in their politics and governments, as if they constituted the shari'ah that they had to follow faithfully. This is a complete code of life which the inventors invented against the legislation of AIlah, Lord of the worlds, without His sanction and followed by the followers. This is the same sort of shirk as prostrating oneself before another and invoking another than Allah. (For further explanation, see An Nisa: 60; AI-Ma'idah: 87; AI.An'am: 121, 136. 137; At-Taubah: 31; Yunus: 59; IbrahIm: 22; An-Nahl: 115-116; AI.Kahf: 52: AI-Qasas: 62.64 : Saba : 41; Ya Sin: GO and the relevant.E N.'s)
*39 That is, 'This is such a boldness against Allah that had not judgement been deferred till Resurrection, the torment would have been sent down on every such person, who in spite of being Allah'. servant, enforced his own religion and way of life on Allah's earth, and those people also would have been visited by it, who forsook Allah's Religion and accepted the religion invented by others."

verse22

verse23

*40 "This work": Every effort that the Holy prophet was making to save the people from Allah's punishment and to enable them to become worthy of the promise of Paradise.
*41 The word qurba in the original has been interpreted differently by the different commentators. One section of them takes it in the meaning of kinship and has given this meaning to the verse "I do not ask of you any reward for this service, but I do desire that you (O people of Quraish) should show some regard tar the kinship that there is between me and you. You should have accepted my invitation. but if you do not accept it, you should not be so hard-hearted as to Become my bitterest enemies in the entire land of Arabia. " This is the interpretation given by Hadrat 'Abdullah bin 'Abbas, which has been cited by lmam Ahmad, Bukhari. Muslim. Tirmidhi, Ibn Jarir, Tabarani, Baihaqi. Ibn Said and others on the authority of many reporters and the same commentary has been given by Mujahid. 'Ikrimah, Qatadah, Suddi, Abu Malik, 'Abdur Rehman bin Zaid bin Aslam, Dahhak. 'Ata bin Dinar and the other major commentators.
The other section takes qurba in the meaning of nearness and interprets the verse to mean: "I do not seek from you any other reward than this that you should develop in yourselves a desire for attaining nearness to Allah. That is; you should be reformed. That is my only reward. " This commentary has been reported from Hasan Basri and a saying of Qatadah also has been cited in support of this: so much so that in a tradition by Tabarani this saying has also been attributed to Ibn 'Abbas. In the Qur'an itself, at another place, this same subject has been treated, thus: "Tell them: I do not seek of you any reward for this work: I only ask of the one who will. to adopt the way of his Lord.' (AI-Furqan: 57).
The third goup takes qurba in the meaning of the kindred, and interprets the verse to mean this: "I do not seek from you any other reward than this that you should love my near and dear ones." Then, some of the commentators of this group interpret 'the kindred" to mean alt the children of 'Abdul Muttalib, and some others restrict it to Hadrat 'AIi and Fatimah and their children. This commentary has been reported from Said bin Jubair and 'Amr bin Shu'aib, and in some traditions it has been attributed to Ibn 'Abbas and Hadrat 'AIi bin Husain (Zam al-'Abedin), but this interpretation cannot be accepted for several reasons. Firstly. when Surah Ash-Shura was sent down at Makkah, Hadrat 'AIi and Fatimah had not yet been married and, therefore, there could be no question of their children. As for the children of 'Abdul Muttalib, they were not all following the Holy Prophet but some of them had openly joined with his enemies, and the enmity of Abu Lahab is too well known. Second, "the kindred" of the Holy Prophet we re not only the children of 'Abdul Muttalib but he had his kindred among aII the families of the Quraish through his mother and his father and his wife. Hadrat Khadijah. In aII these clans he had his best supporters as well as his staunch enemies 'Third, and this is the most important paint, in view of the high position of a Prophet from which he starts his mission of inviting the people towards Allah, it does not seem fitting that he would ask the people to love his kindred in return for his services in connection with his great Mission. No person of fine taste could imagine that AIlah would have taught His Prophet such a mean thing, and the Prophet would havc uttered the same before the Quraish. In the stones that havc been narrated of the Prophets in the Qur'an, we find that a Prophet after a Prophet stands up before his people sad says: "I do not ask of you any reward: my reward is with Allah, Lord of the worlds." (Yunus: 72; Hud: 29, 51; Ash-Shu'ara': 109, 127, 145, 164, l80). In Surah Ya Sin the criterion given of a Prophet's truthfulness is that he gives his invitation without any selfish motive. (v. 21). In the Qur'an the Holy Prophet himself has been made to say again and again words to the effect: "I demand no reward from you for this message. " (AIAn'am: 90, Yusuf: 104, Al-Mu'minun: 72, Al-Furqan: 57, Saba: 47, Suad: 86, At-Tur; 40, AI Qalam: 46). After this, what could be the occasion for the Holy Prophet to tell the people that in return for his service of inviting them to Allah, they should lout his relatives. Then it seems all the more irrelevant when we ste that the addressees here are the disbelievers and not the believers. The whole discourse, from the beginning w the end, is directed to them. Therefore, there could be no question in this regard of asking the opponents for any reward, for a reward is asked of those who show some appreciation for the services that a person has rendered for them. The disbelievers were not at all appreciative of the Holy Prophet's services: on the contrary, they regarded them as a crime and had turned bitterly hostile to him.
*42 That is, "Contrary to the culprits who commit disobedience knowingly, Allah's affair with the servants who strive to do good, is like this: (1) He makes them even more righteous than they could be solely by their own efforts; (2) He overlooks the weaknesses that remain in their work, and the sins that are committed by them inadvertently, in spite of striving to become good; and (3) Allah appreciates whatever little provision of the good deeds they bring and rewards them richly and generously for it. "

verse24

*43 In this interrogative sentence the style is of severe reproach. It means: "O Prophet: Have these people become so bold and fearless that they do not feel any shame in accusing you of inventing a lie, and that too of a heinous sin of alit against Allah? They calumniate you that you are forging the Qur'an yourself and then falsely attributing to Allah. "
*44 That is, "Such big lies are only uttered by those whose hearts havc been sealed up. If Allah wills, He may include you also among them, but it is His mercy that He has kept you away from them. This answer contains a seven satire against the people who were so accusing the Holy Prophet. It means this: "O Prophet, they think that you are a man like them. Just as they are in the habit of uttering any big lie only for the sake of a selfish motive, so they thought you also must have forged a lie for selfish ends. But it is Allah's mercy that He has not sealed up your heart as He has sealed up theirs."
*45 That is, "It is Allah's way that He dces not grant stability to falsehood, and in the long run proves the truth to be true. Therefore, O Prophet, you should go on doing your mission, without paying any attention to their false accusations. A time will come when this whole falsehood will vanish like dust, and the truth of that which you are presenting will become visible and manifest."
*46 That is, "He knows why you are being thus falsely accused and what are the actual motives that are working behind all this struggle that is being made to frustrate and defeat you. "

verse25

*47 Calling the people's attention to repentance immediately after the preceding verse by itself gives the meaning, as if to say: "O wicked people: Why are you making yourselves still more worthy of God's punishment by falsely accusing the true Prophet? If you desist from your misdeeds even now, and offer true repentance Allah will forgive you." Repentance means that one should feel remorse for the evil one has done, and should refrAln and desist from it in the future. Moreover, it is also an inevitable demand of true repentance that one should try one's utmost to compensate for the evil one has done in the past, and wherever compensation is not possible, one should seek Allah's forgiveness and should do more and more good to wipe off the blot from oneself. But no repentance can be true repentance unless it is offered with the intention of pleasing AlIah. Giving up an evil for some other reason or intention is no repentance at All. .

verse26

verse27

*48 If the context in which this thing has been sAld is kept in view, it appears that AlIah here is alluding to the basic factor that was working in the rebellion of the disbelievers of Makkah. Although they were insignificant as agAlnst the mighty Roman and Iranian Empires and their position among the nations of the neighbouring countries was no more than of a commercial tribe of a backward people, the relative prosperity and glory that they enjoyed among the other Arabs had made them so proud and arrogant that they were not inclined even to listen to the Prophet of Allah, and their chiefs of the tribes regarded it below their dignity that Muhammad bin `Abdullah (upon whom be Allah's peace) should be their guide and they his followers. On this it is being sAld "If We had actually opened up the gates of provisions for these mean people, they would have burst with pride. But We are watching over them, and are providing for them only sparingly so as to keep them within limits. " According to this meaning this verse, in other words, is touching on the same subject which has already been treated in At-Taubah: 68-70, Al-Kahf: 32-42, Al-Qasas: 75-82, Ar-Rum: 9, Saba: 34-36 and Al-Mu'min: 82-85 above.

verse28

*49 Here, the word wali implies the Being who is the Governor of the affairs of all His creations, Who has taken the responsibility of fulfilling all the needs and requirements of His servants.

verse29

*50 "In both": In both the earth and the heavens. This is a clear pointer to the fact that life does not only exist on the earth but on other planets as well.
*51 That is, "Just as He has the power to scatter them, so He has also the power to gather them all together. Therefore, it is wrong to think that Resurrection cannot take place, and aII the former and the latter generations cannot be raised up and gathered all together. "

verse30

*52 One should note that here the cause of all human afflictions is not being stated but the address is directed to the people who were at that time committing disbelief and disobedience at Makkah. They are being told: `Had Allah seized you for alI your sins and crimes, He would not have even allowed you to live, but the calamities (probably the allusion is to the famine of Makkah) that have descended on you, are only a warning so that you may take heed and examine your actions and deeds to see as to what attitude and conduct you have adopted as against your Lord, and try to understand how helpless you actually arc against God against Whom you are rebelling, and know that those whom you have taken as your patrons and supporters, or the powers that you have relied upon, cannot avail you anything against the punishment of AIlah."
For further explanation it is necessary to state that as regards the sincere believer, Allah's law for him is different. All the calamities and hardships that befall him go on becoming an atonement for his sins, errors and deficiencies. There is an authentic Hadith to the effect: `Whatever sorrow and suffering, distress and grief, and affliction and worry that a Muslim experiences, even if it be a thorn prick, it is made an atonement by Allah for one or the other of his errors. " (Bukhari, Muslim). As for the hardships that a believer faces in the way of raising Allah's Word, they do not merely become an atonement for his deficiencies but also a means of the exaltation of ranks with AIlah. In this connection, it cannot even be imagined that they descend as a punishment for sins."

verse31

verse32

verse33

*53 "Who patiently endures": who keeps himself fully under control and remains steadfast on the path of servitude under all circumstances, good or bad; who dces not forget himself so as to become rebellious against God and cruel to the people, when favoured with good times, and loses heart and stoops to anything when visited by evil times. A "gratefull person" is every such person who regards it as a bounty of Allah and not the result of any merit or excellence in himself when he is exalted to any high place of honour in life by a Divine decree, and keeps his mind concentrated on the blessings which remain available to man even under the worst circumstances instead of his deprivations when deposed to the lowest of the low position. Thus, he continues to thank his Lord in both prosperity and adversity with his tongue and heart.

verse34

verse35

*54 The Quraish, in connection with their business and trade, had also to visit Habash and the coastal lands of Africa, and in these journeys they used sailing ships and boats for crossing the Red Sea, which is a very dangerous sea. It is generally stormy and abounds in submerged rocks which are a serious hazard for navigation especially during the storms. Therefore, the state that has been depicted here by Allah could be fully realized by the people of the Quraish in the light of their personal experiences.

verse36

*55 That is, "It is not a thing at which tnan should exult Whatever worldly wealth a person has in his possession, he has it only for a short time. He uses it for a few years and then leaves the world empty-handed. Then, although the amount of the wealth may be very high in the ledgers, practically only a fraction of it is used by the man himself. To exult at such wealth does not behove a man who understands the truth about himself, about his wealth and this world itself."
*56 That is, that wealth is far more superior as regards its nature and quality; and is also eternal and everlasting.
*57 Here, trust (tawakkul) in Allah has been regarded as an inevitable demand of the faith and a necessary characteristic for success in the Hereafter. Tawakkul means: (I) That man should have full confidence in the guidance of Allah, and should understand that the knowledge of the truth, the principles of morality, the bounds of the lawful and the unlawful, and the rules and regulations of passing lift in the world, that Allah had enjoined, are based on the truth and in following them alone lies man's good and well being; and (2) that man should not place reliance on his own powers and abilities, means and resources, plans and schemes and the help of others than Allah, but he should keep deeply impressed in his mind the fact that his success in every thing, here and in the Hereafter, actually depends on the help and succour of Allah, and that he can become worthy of Allah's help and succour only if he works with the object of winning His approval, within the bounds prescribed by Him; (3) that man should have complete faith in the promises that Allah has made with those who would adopt the way of faith andrighteousness and work in the cause of the truth instead of falsehood, and having faith in the same promises would discard aII those benefits, gains and pleasures that may seem to accrue from following the way of falsehood, and endure all those losses, hardships and deprivations that may become his lot on account of following the truth steadfastly. From this explanation of the meaning of tawakkul it becomes obvious how deeply it is related with the faith, and why those wonderful results that have been promised to the believers who practice tawakkul. cannot be obtained from the mere empty affirmation of the faith.

verse37

*58 For explanation, sec An-Nisa: 31. AI-An'am: 151, An-Naml: 90, AnNajm: 32 and the E.N.'s.
*59 That is, they are not wrathful and crazy but arc temperate and coolminded: they are not revengeful but forbearing and forgiving by nature. If ever they feel angry at something they control their rage. This characteristic is the best of man's qualities. which has been highly commended in the Qur'an (AI-'Imran: 134) and regarded as a major factor of the Holy Prophet's success (AI-'Imran: 159) According to Hadrat 'A'ishah, 'The Holy Messenger of Allah never avenged himself on anybody, however, when a thing enjoined to be held sacred by Allah was desecrated, he would award the punishment." (Bukhari, Muslim)

verse38

*60 Literally: "Who answer the call of their Lord'' That is they hasten to do whatever Allah enjoins them to do, and accept whatever Allah invites them to accept.
*61 This thing has been counted here as the best quality of the believers. and has been enjoined in Surah AI-'Imran: 159 On this basis. consultation. is an important pillar of the Islamic way of life. and to conduct the affairs of collective life without consultation is not only the way of ignorance but also an express violation of the law prescribed by Allah. When we consider why consultation has been given such importance in Islam, three things become obvious:
First, that it is injustice that a person should decide a matter by his personal opinion and ignore others when it involves the interests of two or more persons No one has a right to do , as he likes in matters of common interest Justice demands that aII those whose interests arc involved in a matter be consulted, and if it concerns a large number of the people, their reliable representatives should be made a party in consultation.
Second, that a man tries to do what he likes in matters of common interest richer because he wants to usurp the rights of others for selfish ends, or because he looks down upon others and regards himself as a superior person. Morally both These qualities are equally detestable, and a believer cannot have even a tinge of either of these in himself. A believer is neither selfish so that he should get undue benefitsby usurping the rights of others, nor he is arrogant and self-conceited that he should regard himself as aII-wist and aII-knowing.
Third, that it is a grave responsibility to give decisions in matters chat involve the tights and interests of others. No one who fears God and knows what severe accountability for it he will be subjected to by his Lord, can dare take the heavy burden of it solely on himself. Such a boldness is shown only by those who arc fearless of God and heedless of the Hereafter. The one who fears God and has the feeling of the accountability of the Hereafter, will certainly try that in a matter of common interest he should consult aII the concerned people or their authorised representatives so as to reach, as far as possible, an objective and right and equitable decision, and if there occurs a mistake one man alone should not be held responsible for it.
A deep consideration of these three things can enable one to fully understand that consultation is a necessary demand of the morality that Islam has taught to man, and departure from it is a grave immorality which Islam does not permit The Islamic way of life requires that the principle of consultation should be used in every collective affair, big or small. If it is a domestic affair, the husband and the wife should act by mutual consultation, and when the children have grown up, they also should be consulted. If it is a matter concerning the whole family, the opinion of every adult member be solicited. If it concerns a tribe or a fraternity or the population of a city, and it is not possible to consult aII the people, the decision should be taken by a local council or committee, which should comprise the tnrstworthy representatives of the concerned people according to an agreed method. If the matter concerns a whole nation, the head of government should be appointed by the common consent of the people, and he should conduct the national affairs in consultation with the leaders of opinion. whom the people regard as reliable, and he should remain at the helm of affair only as long as the people themselves want him to remain in that position. No honest man can try to assume the headship of a nation by force, or desire to continue in that position indefinitely, nor can think of corning into power by deception and then seek the people's consent by coercion, nor can he devise schemes so that the people may elect representatives to act as his advisers not by their own free choice but according to his will. Such a thing can be desired only by the one who cherishes evil intentions, and such a fraud against the Islamic principle of consultation can be practiced only by him who dces not feel any hesitation in deceiving both God and the people whereas the fact is that neither can God be deceived nor the people be so blind as to regard the robber, who is committing robbery in the bright day light openly, as their well. wisher and servant.
The principle of consultation as enshrined in amru-hum shura baina-hum by itself demands five things:
(1) The people whose rights and interests relate to collective matters, should have full freedom to express their opinion and they should be kept duly informed of how their affairs are being conducted; they should also have the full right that if in the conduct of the affairs they see an error, a weakness or a deficiency, they can check it and voice a protest, and if they do not see any change for the better, they can change their rulers. To conduct the people's affairs by keeping them silent and un-informed is sheer dishonesty which no one can regard as adherence to the principle of consultation in Islam.
(2) The person who is to be entrusted with the responsibility of conducting the collective affairs, should be appointed by the people's consent, and this consent should be their free consent, which is not obtained through coercion, temptation, deception, and fraud, because in that case it would be no consent at all. A nation's true head is not he who becomes its head by trying every possible method, but he whom the people make their head by their own free choice and approval.
(3) The people who are appointed as advisers to the head of the state should be such as enjoy the confidence of the nation, and obviously the people who win representative positions by suppression or by expending wealth, or by practising falsehood and fraud, or by misleading the people cannot be regarded as enjoying the confidence in the real sense.
(4) The advisers should give opinion according to their knowledge and faith and conscience and they should have full freedom of such expression of opinion. Wherever this is not the case, wherever the advisers give advice against their own knowledge and conscience, under duress or temptation, or under party discipline. it will be treachery and dishonesty and not adherence to the Islamic principle of consultation.
(5) The advice that is given by a consensus of the advisers, or which has the support of the majority of the people, should be accepted, for if a person (or a group of persons) behaves independently and acts on his own whims, even after hearing the advice of others, consultation becomes meaningless. Allah does not say: "They arc consulted in their affairs", but says: "They conduct their affairs by mutual consultations" . This instruction is not implemented by mere consultation, but for its sake it is necessary that the affairs be conducted according to what is settled by consensus or by majority opinion in consultation. Along with this explanation of the Islamic principle of consultation, this basic thing also should be kept in view that this consultation is not independent and autocratic in conducting the affairs of the Muslims, but necessarily subject to the bounds that Allah Himself has set by His legislation, and is subject to the fundamental principle: "It is for Allah to give a decision in whatever you may differ," and "if there arises any dispute among you about anything, refer it to Allah and the Messenger. " According to this general principle, the Muslims can hold consultations in Shari 'ah matters with a view to determining the correct meaning of a text or verse and w find out the ways of implementing it so as to fulfil its requirements rightly but they cannot hold consultations in order to give an independent judgement in a matter which has already been decided and settled by Allah and His Messenger.
*62 It has three meanings:
(1) "They spend only out of what lawful provisions We have given them: they do not touch unlawful things for supplementing their expenditure. "
(2) "They do not set aside the provisions granted by us, but spend them. "
(3) "They spend out of what they have been given in the cause of Allah also: they do not reserve everything for personal use only." The first meaning is based on this that Allah calls the lawful and pure provisions only as "the provisions granted by Him"; He dces not call the provisions earned in i