Q uran-Tafsir.

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Surah A l-B aqarah
Part 4 (A yahs 209-287)

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This is the fourth part of Surah Baqarah, Insha Allah please go to Quran-Tafsir.org for the first
second, and third parts.

209. O you who believe! Enter into Al-Islam completely and do not follow the footsteps of

the Shaitan. Surely he is to you a clear enemy.

Allah (swt) begins this ayah by calling out to the believers. Allah (swt) is addressing you

and me in this ayah. Our Creator and Sustainer, our Lord and Master is addressing us with that

which is most precious and dear to us, and that is our Iman. Before you even read the rest of the

ayah, consider who is being addressed, consider the Addressor, and consider with what He (swt)

is addressing you. When you consider all of these you will realize how important it is for you to

pay complete attention to what Allah (swt) is telling you in this ayah.

Allah (swt) says in this ayah “O you who believe! Enter into Al-Islam completely”. To

understand what Allah (swt) is telling us to do in this ayah, we first have to understand each word

in this ayah. The first word that we must strive to understand is “Al-Islam”. Notice that Allah (swt)

uses the definite article to qualify this word. The definite article, which in English is “the” and in

Arabic is “al” is used to qualify and specify a word. So Allah (swt) is not referring here to simply

any “Islam” but Allah (swt) is referring here to “The Islam”. Which “Islam” is “The Islam” you might

ask. “Islam” linguistically means “peace” or “submission” but it is not simply any peace or

submission that Allah (swt) is speaking about here. Rather Allah (swt) is referring to the Din that

He (swt) revealed to the Prophet (saw) and that He (swt) Himself called “Al Islam”. So it is not

simply any peace or surrender, but is the specific way of life that was revealed to the Prophet

(saw). That is what Allah (swt) is referring to in this ayah. The next word that we must understand

in order to understand the command of Allah (swt) in this ayah is the word “enter”. What does it

mean to enter into this Din of Al-Islam? When you enter into your house, when you go from being

outdoors into being indoors, your entire surroundings change. You are in a completely different

place than you were before. Similar should be the effect when you enter into this Din of Islam.

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Your entire life should change. Your entire outlook on this world must change. The purpose of

your life must change. Everything that you think, everything that you say, and everything that you

do now has a purpose. Entering into this Din of Al-Islam is a complete transformation. Instead of

living for yourself, you now live for Allah (swt). Allah (swt) is the purpose of your existence and

everything that you do is for Him (swt).

The next word that we must understand from this ayah is the word “completely”. This is

perhaps the most important word in this ayah, and it is the word that most Muslims today have

forgotten. What does Allah (swt) mean when He (swt) says that He (swt) wants us to enter Al-

Islam completely? There are actually two meanings here. One meaning is that we ourselves must

enter Islam fully. We must enter it with our minds, our hearts and our limbs. This means that our

thoughts, our emotions and our actions should be in accordance with Islam and it must be in the

service of Islam. Any action that you do, any word that you say, and even any thought that you

have must be part of your worship and servitude to Allah (swt). Strive not to even have a thought

that is displeasing to Allah (swt). For example when you see a beautiful woman, not only you

must not even look at her or talk to her but you must not even think about her. You must fight

against the lusts that you have for her, and fill your heart with thoughts of your Rabb instead.

Your actions, your words, your emotions and your thoughts must all be for Allah (swt). Al-Islam is

a state of total submission to Allah (swt) and to enter into this submission completely is to submit

everything that you have to Him (swt).

The other meaning of the word “completely” in this ayah is that we must enter into all of

Al-Islam and not only the parts that are convenient to us or only the parts that are to our liking. Al-

Islam is a complete package; it is a total way of life that covers every component of the life of the

individual and the society. Many Muslims today take only parts of this Din and they leave other

parts. For example they only follow the rulings and the injunctions related to worship, and they

ignore the rulings related to government, economics, social interactions, and even the rulings

related to the states of the heart such as the prohibition of jealousy and the obligation of patience

and love for fellow Muslims. So Muslims today have forgotten the command of Allah (swt) to enter

into Al-Islam completely. They pick and choose which parts of Al-Islam they want to enter into,

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they only enter into the parts that they like and they leave the parts that they do not like. How

corrupt a people have we become? How is it that we cannot even fulfill this simple command that

our Lord has given us? May Allah (swt) forgive us! May Allah (swt) help our Ummah to gain a

correct understanding of this Din! May Allah (swt) help us to see what a rich and vast way of life

He (swt) has revealed to us!

In the second part of this ayah, Allah (swt) says, “do not follow the footsteps of the

Shaitan. Surely he is to you a clear enemy”. In the previous part of the ayah, Allah (swt) told us

to enter into the Din of Al-Islam completely and in this part of the ayah Allah (swt) tells us not to

follow the footsteps of Shaitan. Allah (swt) also reminds us that Shaitan is our clear and open

enemy. The implication here is that if we fail to enter into Al-Islam completely then we would be

following the footsteps of Shaitan. To follow the footsteps of Shaitan means to follow the way of

Shaitan, the way of disobedience to Allah (swt). If you fail to adopt all of Islam and instead you

adopt only the parts of it that are to your liking then you are in fact following the footsteps of

Shaitan. So anyone who does not believe in the Islamic State is in fact following the devil. They

are picking and choosing which parts of this Din they want to follow. They are in disobedience to

Allah (swt) by their turning away from implementing His (swt)’s Law.

Allah (swt) has sent you as a Message. In that Message He (swt) has clearly told you

what to do. Then here you are with your pride and arrogance, your evil and rebellion, your

insolence against the Lord and Master, to say that “I am going to follow this and that, but I do not

like this and that so I am not going to follow it”. Who are you to say that? How dare the slave

question the Master! This is only from Shaitan. Since the dawn of time there has been a war

between the forces of Allah (swt) and the forces of Shaitan. The forces that call to complete

submission to the Creator and Sustainer in all matters of life and the forces that call to associate

partners with Him (swt). You have a choice now to obey the command that Allah (swt) gave you

and enter into Al-Islam completely. Based on that choice you make you will choose which side

that you want to take in this war. There are no shades of gray in this war; there is only the path of

Allah (swt) and the path of devils. So you decide now whose side you want to be in. If you want to

give up or give in, thus following the footsteps of Shaitan and choosing to be in his camp, then

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remember that he is your clear enemy. He will only lead you to misery and suffering in the life of

this world, and he will lead you into total destruction and a painful and lasting punishment in the

next world. This is because the outcome of this war is that the forces of Allah (swt) will eventually

prevail. How can they lose when they have the Lord and Master of the universe on their side?

Any victory that the forces of Shaitan may have is only a temporary one in the life of this world.

When the Last Day comes, you will know who is the real victor and the real loser. So think now

about this conflict, think now about this command that Allah (swt) has given you, and you decide

for yourself what you want to do with the rest of your life. Do you want to dedicate it to your

Creator and Sustainer, the One and the Irresistible, or do you want to give it to your clear enemy?

May Allah (swt) guide us all to make the correct choice!

210. But if you slide back, after the clear proofs have come to you, then know that surely

Allah is Al-Aziz and Al-Hakim.

In the previous ayah Allah (swt) commanded us to enter into the Din of Al-Islam

completely and He (swt) warned us against following Shaitan. He (swt) reminded us that Shaitan

is our clear enemy. Thus any way of life that we choose except Al-Islam is a way of total ruin and

destruction. How can there be anything else when it is the path of our enemy? So the choice was

clear and you have made the choice to live a life of worship and servitude to Allah (swt). You

have chosen Allah (swt) over Shaitan. But Shaitan is always after you; remember that he has

made a promise to lead you astray. So even after you have committed to live a life of worship and

servitude to Allah (swt), he can still come and try to tempt you astray. In this ayah, Allah (swt) tells

you what will happen to you if you do follow the temptations of Shaitan. Allah (swt) tells us what

will happen to all of us if we choose to turn away from Him (swt) after He (swt) had made the

distinction between His (swt)’s path and the path of our enemy so clear.

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 Allah (swt) begins this ayah by saying “But if you slide back”. Notice how beautifully

Allah (swt) describes what will be your situation if you go back to the way of Shaitan after you

have entered into the Din of Allah (swt). You will be sliding back. Imagine yourself climbing a

mountain. At the top of this mountain is the goal of your life and that is the Pleasure of Allah (swt).

But if you choose to follow the way of Shaitan then you will be sliding back in your path up this

mountain. You will be going back to being that despised creature that only follows its lusts and

desires. You will be going back to that low state after Allah (swt) had guided you to a much nobler

purpose for your existence. This is exactly what you will be doing if you do not dedicate your

entire self to Allah (swt). You will be sliding back down towards destruction instead of going closer

to your goal. May Allah (swt) save us from that ever happening to us!

Then Allah (swt) says “after the clear proofs have come to you”. Why do you believe in

this Message? Do you not believe in it because you are absolutely certain that it is the Truth?

Why is that you are absolutely certain? It is because Allah (swt) has established clear and

undeniable proofs for this Message. This is a Message that calls on us to believe in the Creator

and Sustainer of this universe, and every single thing in this universe is an evidence to the

Existence, the Oneness and the total Sovereignty of this Creator. What we see in the universe

about the Creator and what the Quran tells us is exactly the same. How then could this Quran not

be the Truth when it describes the Creator for us so perfectly, matching exactly the perception

that we have of Him (swt) when we study the reality around us? Not only does the Quran

describe Allah (swt) perfectly, but Allah (swt) also sent the Quran with a Miracle of it’s own. We

know that if all of mankind came together, and they all helped each other, they would not be able

to produce even one small Surah like the Surahs of the Quran. Fifteen hundred years of history

and the Arabic language itself testify to this fact. There are hundreds and hundreds of other

proofs that Allah (swt) has given us to verify the Truthfulness of this Message. Everything from

the life of the Prophet (saw) to the kind of society this Quran built is an evidence to the Truth of

this Message. Insha Allah all of these will help us to arrive in the absolute certainty of this

Message. Once you arrive at the certainty, you have to remind yourself that this Message is no

joke. It truly is from Allah (swt). Many of us tell ourselves that we believe in this fact, but many of

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us fail to realize the consequences of this belief. Our behavior and our emotions in the life of this

world is a testament to this fact.

What should we do if we choose to turn away from this Message after Allah (swt) has

sent it to us with clear proofs? If we choose to do that, if we choose to slide away, then we should

“know that surely Allah is Al-Aziz and Al-Hakim”. When we say that Allah (swt) is “Al-Aziz” we

are saying that He (swt) is the Mighty and the Powerful. He (swt) is the Defeater Who overcomes

all and Who is not defeated by any. The forces of Shaitan may appear strong in the life of this

world. They may control all of the wealth and all of the resources of this planet. Their power may

seem to be endless and their lure may seem to be irresistible. But you should know that this is

only an illusion. The real Might and the real Power is only with Allah (swt) and there is none who

can stand against Him (swt). So if you choose to turn away from Allah (swt), then you should

know that you will have no one to help you against Him (swt). Allah (swt) is Power itself and so

how could there by anyone who can even hope to oppose Him (swt)?

Allah (swt) is also “Al-Hakim”. He (swt) is the Most Wise. He (swt) is the manifestation of

the perfection of Wisdom. Such Perfect Wisdom can only come from Perfect Knowledge and so

the name “Al-Hakim” also gives the meaning that Allah (swt) is All-Knowing. Why would you then

ever choose a way of life other than the way of life prescribed by the Most Wise and the All

Knowing? When you know this Name of Allah (swt) do you then think that you can come up with

a better way of life than He (swt)? If you choose to turn away from this way of life then you are

turning away from the way of life prescribed by the All-Knowing and the Most Wise. All of the

power and all of the judgment is with Allah (swt), He (swt) can do all things and all things return to

Him (swt) for judgment. So why then would you ever want to turn away from Him (swt)? Those

who turn away from this Message after it reaches them clearly have no excuse whatsoever in

front of Him (swt). May Allah (swt) save us from being among those! May Allah (swt) help us to

remember His (swt)’s Names so that we will realize Him (swt) and so that we will not turn away

from Him (swt)!

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211. Do they wait except for Allah to come to them in the shadows of clouds and the

angels? Then the matter would have been decided. And to Allah to the matters return.

In this ayah Allah (swt) asks us a question to make us think and reflect. In the previous

ayah, He (swt) commanded us to enter into the Din of Al-Islam completely. He (swt) reminded us

how He (swt) has given us clear signs and undeniable arguments to help us to reach certainty

that this Message is indeed the Truth. The only people who would not follow this Message now

are those who do not want to follow it. The ones who are looking for an excuse not to follow it.

The ones who would rather serve their desires than submit to Allah (swt). These are the people

whom Allah (swt) asks us to think about in the question that He (swt) is asking us in this ayah.

Remind yourself that in the context of these ayahs Allah (swt) is not speaking only about the

disbelievers but He (swt) is also speaking about those Muslims who fail to enter this Din of Islam

completely. Now look how Allah (swt) describes these people who refuse to submit to the Truth

when they know it, the ones who refuse to enter into Al-Islam completely.

The question which Allah (swt) asks in this ayah is “Do they wait except for Allah to

come to them in the shadows of clouds and the angels?”. Why are people refusing to enter

into the Din of Al-Islam completely? What are they waiting for? Are they waiting for the Day of

Judgment that they know will come? The Day of Judgment is a reality that is only waiting to

happen. It is only a matter of time. You might think it is a long way away. But remember that your

Day of Judgment is your death and death can come at any time. So consider the question that

Allah (swt) is asking you in this ayah. If you have failed to enter Islam completely as Allah (swt)

has commanded you to, then think about what you will do when the Day of Judgment comes?

When you are made to stand before Allah (swt) and He (swt) questions you ask to why you did

not follow His (swt)’s command, what then will you say? What excuse will you give? These are

the questions that Allah (swt) wants us to ask ourselves in this ayah. When we ask ourselves

these questions it should motivate us to fulfill the command of our Rabb and enter into Islam

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completely as He (swt) has commanded us to. We should not wait for that tremendous day in

which Allah (swt) comes to us in the shadows of the clouds with the angels. May Allah (swt) save

us from that day!

So this is a day that we must be terrified of. This is a day that should motivate us to enter

into Islam completely. This is the general meaning that we can take from this ayah. We must take

this meaning and remind ourselves that the exact description that Allah (swt) is giving in this ayah

is mutashabiyat. Only Allah (swt) Knows the exact description that He (swt) gives in this ayah.

When Allah (swt) says “Allah to come to them in the shadows of clouds”, we cannot think

about how this will happen. The meaning of this description is known only to Allah (swt). Because

our minds are limited we cannot comprehend how this will happen. We cannot imagine Allah

(swt) to be a body that moves through time and space because we know that Allah (swt) is

beyond time and space. As for this ayah, we believe in it, we take the general meaning from it,

and we leave the true knowledge of how it will happen to Allah (swt). Allah (swt) Knows best!

In the second part of this ayah, Allah (swt) says “Then the matter would have been

decided.” Here Allah (swt) reminds us that when the Day of Judgment comes then the matter of

where we will end up would already have been decided. At that moment the test is over, and we

longer have the option to choose. For every second of your life now you have a choice. But at

that moment when your lifespan finishes, when the sand in your hourglass runs out, the choice

that you have now will no longer be there. The matter would be decided, and you will either be

told to go the Fire or to go the Garden. You will be told to go and stay forever. Can you even

begin to imagine what this means? So now in these precious moments of your life, while you still

have a choice, make the correct choice. Make the choice to enter into Islam completely. Submit

your body, your words and even your heart completely to Allah (swt). Nothing else matters in this

entire universe.

In the final part of this ayah, Allah (swt) says “And to Allah to the matters return”. Every

single matter returns to Allah (swt) for decision. The final decision of where we will end up will be

made by Allah (swt) Alone. The matter of judgment for every single person rests with Allah (swt)

and Allah (swt) Alone. So do not seek anything from anyone in this world. Remember that the

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matter is only with your Lord. No one else can do anything for you. Your whole affair rests with

Allah (swt). Allah (swt) is the purpose of our lives and He (swt) is the end of our journey. Every

matter returns to Allah (swt) including yours and mine. He (swt) is the only One Who will decide

where we will end up. So remember that your life is nothing but a journey to Allah (swt). Do you

what you can today to the best of your ability to prepare for the end of your journey. Know with

certainty that in the end the matter will return to Him(swt)!

212. Ask the children of Israil how many we gave them of the Clear Signs. And whoever

changes the Blessing of Allah after it has come to him, then surely Allah is Severe in

Punishment.

Let us remind ourselves once again about the context in which these ayahs were

revealed. The Islamic State had just been established and Allah (swt) had once again raised a

nation of men and women to carry His (swt)’s Message to mankind. Now Allah (swt) was

revealing ayahs that were preparing this nation for their important task of carrying this Message to

mankind. In the previous ayah, Allah (swt) commanded these Muslims to enter into the Din of

Islam completely. How can you carry this Message to others when you yourself do not implement

this Message fully in your life? Allah (swt) also reminded us not to wait until the Day of Judgment

to enter into this Din completely, because on that Day when the angels come through the clouds,

then the matter would already have been decided. After that day you cannot do one more good

deed or say one more good word. Allah (swt) also told us of all of the Clear Signs that He (swt)

has given us so that we can know that this Message is indeed the Truth. In this ayah Allah (swt)

reminds us once again of the nation that came before us, the nation to whom the task of carrying

this Message was given before.

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 Allah (swt) begins this ayah by saying “Ask the children of Israil how many we gave

them of the Clear Signs”. We know that the children of Israil were given several Signs to prove

to them that this Message is indeed the Truth. They saw the staff of Musa (as) turn into a snake,

the saw all of the plagues and the curses that fell upon the people of Firaun, they saw the ocean

part in two directly in front of their eyes and they even saw the mountain being raised and placed

above them. They knew that it was only Allah (swt) Who could produce such miracles and so they

knew that the Message that Musa (as) had been sent with was indeed the Truth. Despite this

certain knowledge that they had, they still refused to follow this Message. Even though they were

certain that this Din was from Allah (swt), they still refused to enter into it completely as they had

been commanded to do. Allah (swt) tells us about them here as an example so that we can avoid

being like them. Allah (swt) shows us that it is not simply a matter of being shown signs and

miracles, a human being can be shown all of the signs and miracles in the world but unless he

has the humbleness and the sincerity within himself to submit to Allah (swt), then he will never

accept these signs. So in the case of the children of Israil there is a terrible warning for us, we

must not think that just because we have such a powerful Miracle like the Quran, our Iman is then

safe. We must still strive to humble ourselves and submit ourselves before the Ultimate and the

Magnificent. Otherwise we will not perceive all of the signs that are in front of us. The children of

Israil had countless signs and they still turned away from this Message. This was only because of

their pride and arrogance. May Allah (swt) save us from ever becoming like them! May Allah (swt)

enable us to always turn to Him (swt) and to submit ourselves completely to Him (swt)! May Allah

(swt) allow us to see all of the signs and to draw closer to Him (swt) through them!

In the second part of the ayah, Allah (swt) says “And whoever changes the Blessing of

Allah after it has come to him”. This is exactly what the children of Israil did. Allah (swt) gave

them His (swt)’s Blessing by giving them this Message and giving them the honorable task of

carrying this Message to mankind. But what did they do with this Blessing that Allah (swt) had

given them? They changed it. They made lawful what Allah (swt) had prohibited and they made

prohibited what Allah (swt) made lawful. They told their people that they no longer needed to rule

by the Law of Allah (swt) and that the people should be content with the laws of man. They also

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told their people that it was no longer a duty to carry this Message to mankind, and they even

claimed that they are above the rest of mankind and that the rest of mankind does not deserve

the blessings of this Message. They also changed the descriptions of the Final Messenger that

was in their Book so that their people and their children would not follow the Prophet (saw). This

Message of Islam was the Blessing of Allah (swt) for them and they changed it. What then is their

repayment for changing the Message of Allah (swt)?

Allah (swt) says “then surely Allah is Severe in Punishment”. You know how weak you

are and how susceptible your body is to pain. How much discomfort do you feel from the prick of

a needle or something hot touching you? So you know how much pain the creatures of this world

can inflict upon you. You know how much pain a knife or a disease can cause you. Now think

about Allah (swt), how much pain can He (swt) inflict upon you if He (swt) wanted to hurt you?

Allah (swt) could inflict pain on you like you had never known before. So when Allah (swt) says

that He (swt) is severe in punishment you should realize that this is something that should send

chills down your spine. Not even the most frightening horror movie should be as terrifying as this

ayah of the Quran. The pain that Allah (swt) can inflict upon those whom Him (swt) is not pleased

with is far worse than any pain that any person has suffered in the life of this world. Far, far

worse. May Allah (swt) save us!

Are you scared now? If you are not then you should realize that Muslims today are doing

exactly the same thing that Allah (swt) criticizes the children of Israil for in this ayah. We also

have changed the Blessing of Allah (swt) after it has come to us. We have changed Islam from a

complete Din that addresses every aspect of life into a few rituals. Even if it is not you or me that

has changed it, if we keep silent while the majority of the Ummah still has the perception that

Islam is only a few rituals then we are supporting those who have changed this Din by our

silence. So we should all make an effort to correct the understanding of this Ummah towards their

Din. By us keeping quiet we are acknowledging that Islam is only a few rituals when in reality it is

so much more. So we have to teach the Muslims what Islam truly is. We have to show them how

it is a complete ideology that gives guidance in every aspect of life. If we do not make the effort to

the best of our ability, then we have to fear the threat that Allah (swt) has given us in this ayah.

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Such would be what we would deserve for preventing the Mercy and Justice of this Message from

reaching the Muslims and from reaching mankind. May Allah (swt) save us from that terrible

punishment! May Allah (swt) give us His (swt)’s enabling grace to teach the Muslims what Islam

really is! May Allah (swt) give us the enabling grace to guide all the good and sincere people in

this world to the Light of this Message! This Message that Allah (swt) has sent is His (swt)’s

Blessing and Favor for all mankind. We ask Him (swt) to make this Message a reality in the world

once again. When we see all of the suffering and all of the pain that is happening in the world

today, we can see how all of humanity is thirsty for it.

213. The life of this world has been made to seem attractive to those who do kufr, and they

mock those who believe. But the ones who have Taqwa will be above them on the Day of

Standing. And Allah gives to whom He wills without measure.

In the previous ayah Allah (swt) told us about the children of Israil. They were the ones

who were sent this Message before our Ummah. They were given clear signs and evidences to

prove to them that this Message was indeed the Truth. They were sent prophet after prophet and

messenger after messenger calling them to return to the worship and servitude of Allah (swt).

They were told time and time again to enter into this Din completely. Despite all of this, they still

turned away from this Message. What is it that could make a people turn away from a Message

that is so clear? What is it that could make a people turn away from Allah (swt) when He (swt) is

the Ultimate Reality? How could a people still go astray when they had been given such clear

warning? How can a people disbelieve after they had been shown such clear signs? How can a

people be so ungrateful when Allah (swt) has been so Kind and Generous to them? Allah (swt)

answers these questions for us in this ayah.

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 Allah (swt) says, “The life of this world has been made to seem attractive to those

who do kufr”. It is nothing but the life of this world that turns people astray from the worship and

servitude of Allah (swt). Allah (swt) tells us in this ayah that the life of this world has been made

beautiful for those who choose to turn away from this Message. They see the world as attractive

and beautiful, and they desire it with a strong desire. The Prophet (saw) has told us how this

world is a Garden for the one who does kufr. One of the meanings of this hadith is that the one

who does kufr is the one who wants to stay in this world for as long as possible and who wants to

enjoy himself in this world to the full extent possible. He does not care about anything except his

pleasure. All that he cares about is satisfying his lusts and desires. Such is how much the life of

this world has been made to seem attractive and alluring to him.

But is this world worth so much? The Prophet (saw) has also told us that this world is

not even worth the wing of a mosquito to Allah (swt). What then is the real value of the life of this

world? What can you do with a wing of a mosquito? The human being is presented with a choice

on whether to accept or reject this Message that has come to him from Allah (swt), For those who

choose to reject this Message and disbelieve in it, Allah (swt) makes the life of this world seem

attractive to them. Even though this world is really worthless, Allah (swt) makes it look so

beautiful for them. This is part of their punishment for rejecting this Message when they knew that

it was the Truth. This then leads them further astray. So they chase after this world, and they

forget Allah (swt) and they forget the Message that He (swt) has sent to them. What then will be

their condition when they return to Him (swt)? May Allah (swt) save us from this punishment! May

Allah (swt) allow us to see the life of this world for the reality that it truly is! A temporary and

fleeting existence that is doomed to destruction.

In the second part of this ayah, Allah (swt) says “and they mock those who believe”.

Those who choose to follow the life of this world cannot understand those who believe. They are

so in love with the pleasures of this world that they cannot understand how anyone would give it

up. They consider those who give up the life of this world to be fools. So they mock them and

ridicule them wherever they see them. This was exactly what many of the enemies of this

Message did to the early Muslims at the time of Prophet (saw). Many of the Sahabah in Makkah,

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like Bilal (ra), Ammar bin Yasir (ra) and Suhayb ar-Rumi (ra) were ridiculed and mocked by the

Quraysh chiefs because of their beliefs. The Quraysh chiefs thought these noble Sahabah to be

fools because they had believed in this Message. But in reality the true fools were themselves.

Allah (swt) explains why in the next part of the ayah.

Allah (swt) says “But the ones who have Taqwa will be above them on the Day of

Standing”. The ones who believe are the ones who have Taqwa and they will be above the

disbelievers on the Day of Standing. All of mankind will be standing before Allah (swt) on that

Day. But on that Day, Allah (swt) will raise in rank some people and He (swt) will bring low others.

The true believers who had Taqwa of Allah (swt) like Bilal (ra), Ammar bin Yasir (ra) and Suhayb

ar-Rumi (ra) will be raised high in rank. While the Quraysh chiefs who chose the life of this world

will be brought low. So as all of mankind stands on a Day that is fifty thousand years long, the

Quraysh chiefs will look up and see the noble Sahahbah whom they used to mock. They will see

these Sahabah raised high above them. They will see them above them and ready to enter the

Garden, while they know that they themselves are doomed for the Fire. Then they will realize the

true reality and they will know who were the real fools. Then they will know who it is who

deserves to be mocked. They will curse themselves for not following this Message that they knew

was the Truth. They will curse themselves for being deceived by the allures of the life of this

world. They would wish that they are with the Sahabah whom they see above them. But they

know that they had sealed their fate when they chose to reject this Message that had been sent

to them by their Creator. They know that they had earned the Wrath of their Creator when they

chose to mock His beloved. May Allah (swt) save us from making the same mistake that they did!

May Allah (swt) save us from being deceived by this world!

In the final part of this ayah, Allah (swt) says “And Allah gives to whom He wills

without measure”. Many of the early Muslims were mocked and ridiculed because they were

poor. They chose to spend all of their time in worship and in gaining knowledge about this Din.

They did not go chasing after the life of this world. They also gave away all of their wealth in the

cause of Allah (swt). So they were left without much of the wealth and glitter of this world. This

was another reason why the Quraysh chiefs used to mock at them. The ones who rejected this

15
Message for the life of this world could not understand how anyone would ever give up the

material things of this world. For them the accumulation of material goods was the purpose of

their existence. So they could not understand how anyone would give it up? But the believers

gave away much of their material possessions and their wealth. They gave it away only hoping

for the reward from Allah (swt) for it. This was because they knew Allah (swt). Allah (swt) is the

One Who gives without measure, and for those who give their wealth hoping for reward from

Allah (swt), they will be provided for by the One Who gives without measure. Allah (swt) will give

them without measure both in this life and the next. In this world, Allah (swt) will give them the

sweetness of Iman in their hearts and He (swt) will give them the tranquility and the serenity of

Knowing Him (swt). Allah (swt) will also provide for their needs and the needs of their families.

Allah (swt) may not give them riches but He (swt) will give them enough to get by. Allah (swt) will

give them contentment in whatever they have of this world, and He (swt) will give them the love of

mankind. Allah (swt) will also give victory for their nation and success for their cause. All of this is

only in the life of this world, but what Allah (swt) will give them in the Hereafter is much more and

is far better to what they have been given in this world. What will Allah (swt) give them in the

Hereafter? Allah (swt) will allow them to have an easy death, to have peace and tranquility in the

grave, to be saved from the terrors of the Last Day, to be given a quick reckoning, to be saved

from the Fire, to be admitted into Gardens of Bliss, to have the most delicious foods therein and

the sweetest of drinks, to have the touch of companions pure and gentle, but best of all is to the

gain the Pleasure of Allah (swt) and the chance to behold Allah (swt). Can anything be better than

this? The quantity of such gifts cannot even be measured, and that is why Allah (swt) is the One

Who gives without measure to whom He (swt) wills. May we be among those whom Allah (swt)

wills to give all of this for!

So what is it that made Bilal (ra), Ammar bin Yasir (ra) and Suhayb ar-Rumi (ra) worthy of

these great gifts? They received these great gifts because they were not deceived by the life of

this world. They chose Allah (swt) instead of the life of this world. They realized the reality of this

worldly life and how it pales when compared to the Reality of Allah (swt). They realized how

everything that they had was only from Allah (swt) and so they had an obligation to show

16
gratitude to Him (swt) by serving Him (swt). They realized how Allah (swt) was the Perfect One

and so only He (swt) deserved all of the worship and servitude. May Allah (swt) allow us to come

this realization as well! May Allah (swt) guide us along their path! May Allah (swt) give us the

ability to make the choice that they did! May Allah (swt) save us from the temptations of this

world!

214. Mankind was once one nation, so Allah raised among them prophets as bearers of

good news and as warners, and He sent down with them the Book with the Truth so that

He may judge between mankind wherein they differed. And only the ones who were given

it (the Book) differed concerning it, even after the Clear Signs had come to them. So Allah

by His Leave guided the ones who believed to the Truth in what they (the disbelievers) had

differed. And Allah guides whom He will to the Straight Path.

In the previous ayah, Allah (swt) told us how the life of this world had lead many among

mankind astray. The only ones who were not tempted away by the life of this world were those

few sincere believers whom He (swt) had guided. These were those who chose Allah (swt) over

the glitter of the life of this world. Allah (swt) told us how they would be raised above the

disbelievers on the Day of Judgment. In the life of this world, the disbelievers used to mock at

them but on the Day of Judgment, Allah (swt) will raise them above the disbelievers and everyone

will know who are the winners and who are the losers. Now a question to ask ourselves is that is

17
this how mankind always was? Was mankind always divided into this group of believers and

disbelievers? In this ayah, Allah (swt) answers this question. In this one ayah, Allah (swt) gives us

the history of mankind and He (swt) shows us how we have found ourselves today in this battle

between Iman and kufr.

Allah (swt) begins this lesson of history by telling us that in the beginning “Mankind was

once one nation”. We know that the first human being was Adam (as) and he (as) was a

righteous prophet who knew that the purpose of existence was the worship of Allah (swt). He (as)

taught his children this purpose of existence, and they remained on the guidance that he (as)

gave them for generations. It was at this time that mankind was one nation. Mankind was one

family of believers. All of them knew that what that mattered in life was the worship and servitude

of Allah (swt) and so they dedicated their lives to this purpose. Instead of chasing after this world,

the family of Adam (as) spent their hours in worship to Allah (swt). Remembering Allah (swt) and

glorifying Him (swt) in the hours of the morning and the evening. It was a society that did not see

the moral corruption and degradation that we see in the world today. They knew that Allah (swt)

was the purpose of their existence and so they abided themselves by His (swt)’s Law both

inwardly and outwardly. This brought peace and tranquility to each of their individual lives and to

their collective life as a family and a society.

In the next part of the ayah, Allah (swt) says “so Allah raised among them prophets as

bearers of good news and as warners”. Now why would Allah (swt) send prophets if mankind

was already one nation that had already been guided? This part of the ayah may lead to

confusion among some people who have this question. But those who are familiar with the style

of the Quran can easily see the meaning here. You see when Allah (swt) narrates history for us,

He (swt) does not tell us each and every single event. Rather Allah (swt) focuses on the events

that are important and He (swt) leaves out those events that can be derived from context. So we

can tell from the context of these ayahs that the reason why Allah (swt) sent these prophets and

messengers was because mankind had become divided after they had once been united, and

mankind had disbelieved after they had once believed. So even though Allah (swt) does not

explicitly tell us that mankind differed and divided after they had once been one nation, we can

18
derive this fact from the context of the other parts of the ayah. This style is part of the Miracle of

the Quran, and it is how Allah (swt) can put so much meaning into only a few words.

So far in our history lesson we have learned that mankind was once one community of

believers submitting themselves to Allah (swt). But then they began to disbelieve and differ. They

disbelieved in the total Oneness and absolute Sovereignty of Allah (swt) and they divided

amongst themselves into various sects and nations. Their father Adam (as) had taught them to be

united and worship Allah (swt) Alone, but they had allow themselves to be lead astray by Shaitan.

So Allah (swt) sent prophets and messengers to guide them back to Him (swt). These prophets

came with good news for those who would believe in them and they came with warning for those

who would choose to disbelieve. The good news is the peace and tranquility, and the Mercy and

Justice that comes from this Message when it is implemented in the life of this world, and it is the

Garden and Pleasure of Allah (swt) in the next world. The warning is the chaos and the injustice,

the misery and the suffering, the confusion and the doubt that comes from turning away from this

Message in this world and the Fire and being denied from Allah (swt) in the next world. This was

what the prophets came with in order to call the people back to Allah (swt).

Then Allah (swt) says “and He sent down with them the Book with the Truth so that

He may judge between mankind wherein they differed”. So not only were the prophets and

messengers sent as bearers of good news and givers of warning, but they were also sent with the

Book. The Book has the Truth in it. The Truth in terms of beliefs where it tells the people which

beliefs are true and which are false and the Truth in terms of actions where it tells them which

actions are pleasing to Allah (swt) and which are not. The purpose of Allah (swt) sending the

Book was so that with it He (swt) may judge between mankind concerning wherein they differ.

Human beings naturally have disputes and conflicts. The purpose of a government and the

purpose of a system of courts is to resolve these conflicts and to take care of the affairs of the

society. So one of the reasons why Allah (swt) has sent down this Book is so that He (swt) may

Judge between mankind and so that He (swt) may resolve all such disputes and conflicts through

His (swt)’s Book. The Quran is just as much a legal book on the basis of which a government and

a system of courts can be formed as it is a book of admonition and spirituality.

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 In addition it also has detailed rules on how an economic system is to be formed. A

economic system that can fairly distribute the wealth to all people. It also has laws on to how a

social system can be formed to regulate the interactions of the people in the society. An entire

society can be and has been formed based on the principles established in this Book. We did

once and we can do it again. How can people know ayahs such as these and still say that Islam

is not political in nature? Allah (swt) is clearly telling us here that one of the reasons why He (swt)

send down this Book is so that He (swt) may judge and rule mankind. So from this part of the

ayah we can see that there were two purposes to Allah (swt) sending down the Book. One reason

was to return mankind to the Truth after they had divided and disbelieved, and another reason

was so that He (swt) may Judge between the people and resolve all of their conflicts and

disputations. So the Quran today can be used to unify our Ummah and it can be the foundation

upon which the systems of the Islamic State are formed. If only the Muslims would look at the

Quran today in this way. If only the Muslims would look for guidance sincerely from their Creator

and not from some saint, or imam, or king.

In the next part of the ayah, Allah (swt) says “And only the ones who were given it (the

Book) differed concerning it, even after the Clear Signs had come to them”. So Allah (swt)

sent the Book with which to guide mankind to Him (swt). The word “Book” here could refer to any

of the Books that were given to any of the previous nations. The Message in all of these Books

was the same; all of them were only calling mankind to return to the worship of Allah (swt).

Worship in the complete sense where they would pray to only Him (swt) and they would rule only

by His (swt)’s Law. Here Allah (swt) tells us that even those who were given the Book began to

differ among themselves. They differed even after the Clear Signs had already come to them.

They knew for certain that this Book was from Allah (swt). But they disbelieved in it and they

differed concerning it even after they had been given the Clear Signs. Once again this shows us

the evil nature of the human being. He has been a given a Book from Allah (swt) that reminds him

of the reason why he was created. He has been shown Clear Signs so that he may know that this

Message is indeed the Truth. But still he chooses to turn away from it. This shows us the absolute

Love and Mercy of Allah (swt) and the evil and the ingratitude of the human being.

20
 Now did everyone who had been given the Book disbelieve in it? No, Allah (swt) tells us

in the next part of the ayah how there were some sincere believers. Allah (swt) says “So Allah by

His Leave guided the ones who believed to the Truth in what they (the disbelievers) had

differed”. There were some who had chosen to believe in this Message. They chose to be

sincere and humble before Allah (swt). They had chose Allah (swt) over the life of this world.

Allah (swt) rewarded such people for their choice by giving them guidance. The guidance from

Allah (swt) that guides them to the Truth. The Truth about which the rest of mankind had differed

and disagreed on. This is the reward that Allah (swt) gives for those who choose to be sincere

and those who choose to submit to Him (swt).

In the final part of this ayah, Allah (swt) says “And Allah guides whom He will to the

Straight Path”. Guidance comes from only Allah (swt). We cannot be true believers only by our

choice. The only choice that we have is to seek the guidance from Him (swt) and beg of Him (swt)

to give it to us. We ourselves cannot guide ourselves but we need Allah (swt) to guide us. But we

must always believe that if we strive hard to seek His (swt)’s Pleasure, if we strive to dedicate our

entire lives to Him (swt), then we have a hope that He (swt) will guide us. Although the guidance

comes from Allah (swt), remember that you still have a responsibility to seek that guidance from

Him (swt) by doing the actions that are pleasing to Him (swt). The more that you sincerely do to

seek the Pleasure of Allah (swt), Insha Allah the more that He (swt) will guide you. Remember

that at the end of the day, as He (swt) tells here, He (swt) will only guide those whom He (swt)

pleases. So in order to receive this guidance we must make ourselves among those He (swt) is

pleased with.

One lesson that we can take from this ayah is to see how mankind truly is one nation.

Even though we are so divided today, this is not how we were meant to be. We were meant to be

one nation united under one flag and serving one purpose. This flag is the black and white flag

that bears the Kalimah. This purpose is the worship of Allah (swt). This is how we once were and

this is how we must strive to be once again. May Allah (swt) make it so! May Allah (swt) make the

flag of Islam spread to every corner of this world as He (swt) promised it would! May Allah (swt)

unite mankind as one nation once again!

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215. Or do you think that you will enter the Garden while there has not come to you the like

of which came to those before you? They were afflicted with deprivation and hardships

and were so shaken until even the Messenger and those who believed with him said

“When will the Help of Allah come?” Now, surely the Help of Allah is near.

In this ayah Allah (swt) continues to prepare the Muslim Ummah for carrying His (swt)’s

Message to mankind. We have seen how in the previous ayahs Allah (swt) reminded the Muslims

that the effort to carry this Message to mankind was a struggle and a battle that had gone on

seen the beginning of time. On the one hand there were the sincere believers who submitted

themselves to Allah (swt). They dedicated themselves to Allah (swt) and to carrying His (swt)’s

Message to mankind. These were those whom Allah (swt) had guided to Him (swt). On the other

hand were those who had chosen to reject this Message. These were those for whom the life of

this world had been made beautiful. So they turned away from Allah (swt) to chase after the

material and ephemeral pleasures of this world. This is the conflict for which Allah (swt) was

preparing the Muslim Ummah in these ayahs. The battle between those who lived for Allah (swt)

and those who lived for other than Him (swt). Now it is true that the sincere believers have Allah

(swt) on their side, but does this mean that the battle will be easy for them? Can they expect to

spend the entire day in the masjid making Dua to Allah (swt) to give them victory and not make

any effort of their own? Allah (swt) answers such questions in this ayah.

Allah (swt) answers these questions by asking us a question. Allah (swt) asks us “Or do

you think that you will enter the Garden while there has not come to you the like of which

came to those before you?”. We always need to remind ourselves that we are here on this

22
earth as part of a test. This test is the purpose of our existence. Every moment of our lives we are

being tested. At every moment of our lives Allah (swt) is recording if we are doing the actions that

are pleasing to Him (swt) or if we are doing the actions that are pleasing to our own lower selves.

The level of this test is based on the rank of the one being tested. No one is tested more than the

messengers of Allah (swt). They are the highest in rank so their test is the most severe. After the

prophets and messengers it is those who choose to carry this Message to mankind who are

tested the most severely. This is because like the prophets, the dawah carriers are those who the

closest to Allah (swt). Because the messengers and the dawah carriers are close to Allah (swt)

He (swt) wants to test them more. Because the more that Allah (swt) tests them the more that He

(swt) can love them when they strive and show patience for Him (swt). While those who are

distant from Allah (swt) are those who have been given easy and comfortable lives. They enjoy

their lives and rarely think about their Lord. How can Allah (swt) love such a people?

So we see that it is based on our performance on this test that we will gain the Love, the

Pleasure and the Mercy of Allah (swt), and it is only with the Mercy of Allah (swt) that we can

enter the Garden. If Allah (swt) is pleased with us then He (swt) will give us His (swt)’s Mercy and

it is only with His (swt)’s Mercy that any of us can enter the garden. So our good performance on

this test does not guarantee us the Garden, rather it only gives us a chance to gain the Mercy of

Allah (swt) and only through that Mercy we can hope for the Garden. No matter how much

patience we have, and no matter how much we strive, our actions alone do not even qualify us for

a moment in the Garden. So Allah (swt) asks the believers in this ayah if they hope to enter the

Garden without going through any kind of test at all. Allah (swt) reminds them that this life is

indeed a test, and He (swt) reminds them how severely those who carried this Message in the

past were tested. Allah (swt) thus changes their entire outlook towards this life. This life is nothing

but a quest for the Pleasure of Allah (swt). The tests are but parts of this quest.

If you have any doubts about this you only have to look to those who came before you.

Those who carried this Message before the Ummah of the Prophet (saw) were severely tested

and Allah (swt) reminds us of this fact in this ayah. Allah (swt) says “They were afflicted with

deprivation and hardships”. What we have translated here as “deprivation and hardships” in

23
reality gives a far deeper meaning. These words give meanings of misery, extreme poverty,

hardships, sufferings, illness, and deprivation. However much a human being can suffer because

of physical pain and emotional pain as well being deprived of food, drink, shelter and clothing,

that is how much the past nations suffered when they carried this Message to mankind. You

cannot even imagine the level of pain that they went through! This is how severely those before

us were tested. May Allah (swt) save us from trials that are so great! May Allah (swt) not lay upon

us a burden like He (swt) laid on those before us!

How great were these trials that the dawah carriers of the past had to go through? How

much did they suffer? Up to what limited were they tested? Allah (swt) describes their situation by

telling us how they “were so shaken until even the Messenger and those who believed with

him said “When will the Help of Allah come?” ”. The trials were so severe that it shook them

as if they were being shaken by an earthquake. They were so shaken by these trials that even

the Messenger of Allah (swt) and those sincere believers who were with him began to cry for the

Help of Allah (swt) to come. This was how severe and how trying these trials were. Can you even

imagine how difficult it must have been? Here is a man who is the Messenger of Allah (swt), a

man whom Allah (swt) spoke with. But he was put through such great trials that even he cried out

for the Help of Allah (swt) to come. This shows how he and the believers with him were pushed to

the limit. But it also shows us that Allah (swt) loves them and that He (swt) has kept a great

reward in store for them for their patience. The reason why Allah (swt) gave them such a great

trial is because He (swt) wants to reward them greatly.

In the final part of this ayah, Allah (swt) says “Now, surely the Help of Allah is near”.

Just when you think that there is no more hope left. Just when you think that the believers have

lost and the forces of kufr have won. Just when you think that the Muslims will never gain victory.

Just when you think that the suffering and the misery of the Muslims cannot get any worse. Just

when you think that this dawah will never be successful and that Islam will never return. Just

when you would think that all hope is lost. This is when the Help of Allah (swt) is near. Your Lord

will test you to the limit, and if you can have patience for just one moment more, then you will find

the Help of Allah (swt). The Help of Allah (swt) is victory.

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 This was the point that the Messenger and the believers whom Allah (swt) had described

in the previous ayah were at. This was how desperate their situation had become. That is when

Allah (swt) says “Now, surely the Help of Allah is near”. The point when the Help of Allah (swt)

is near is when the situation becomes the most desperate. So never give up hope. The Help of

Allah (swt) is coming. The nations who were carrying this dawah before you suffered in ways that

you cannot even imagine. So whatever difficulty that you are going through now, know that it is

nothing like what they went through and remember that it is part of the test that Allah (swt) has

prepared for you. This test is only so that Allah (swt) may raise your rank and bring you closer to

Him (swt). This test is only so that He (swt) can love you. So always keep your trust and your

hope on Allah (swt) and always repeat to yourself this part of the ayah “Now, surely the Help of

Allah is near”. May the Help of Allah (swt) come soon! May Allah (swt) give this Ummah victory!

Now it is important to remember that this ayah does not give the meaning that the life of

the dawah carrier is filled with suffering. Nor does it give the meaning that any of us will have to

face trials as those that Allah (swt) is describing in this ayah. We should always pray to our Lord

to keep us safe from such trials. The true believer, the dawah carrier, in fact has the most content

and the most peaceful of lives. There are many great scholars whom when their students visited

them in prison they would find them smiling and in complete peace. This would be so even

though these great scholars were being tortured or severely beaten. So this ayah does not give

the meaning that the life of the believer is filled with suffering. Rather it only serves to remind us

that we are all tested. Some of us more than others. Thus be patient with all that befalls you.

Realize that with Allah (swt) you can overcome any trial and His (swt) Help is always near. If you

search for Him (swt) through the trials that you have to face then Insha Allah you will find Him

(swt).

25
216. They ask you what they can spend. Say “Whatever you spend from good, it should be

for parents, for near relatives, for orphans, for the Miskeen, and for the travelers. And

whatever you do from good, surely Allah Knows it well”.

In the previous ayahs, we saw Allah (swt) preparing the Muslim Ummah for carrying this

Message to mankind. He (swt) reminded them how the effort to carry this Message to mankind

was a struggle that had existed since the dawn of time. It was for this purpose that Allah (swt) had

sent all of the prophets and messengers. He (swt) also reminded the Muslims how they would

have be patient and steadfast because the role of carrying this Message required the nation that

bears this responsibility to go through severe test and trials. Only those who can have patience

for Allah (swt) can make it. Only those who have patience have a hope of getting the Help of

Allah (swt). Not only is it required to show patience and steadfastness through trials and

difficulties, but the mission of carrying this Message also requires sacrifice. One of these

sacrifices was that of wealth and resources. So in this ayah, Allah (swt) teaches us how we

should be willing to part with our wealth if we are among those who would carry this Message to

mankind. At the time of the Prophet (saw), many of the Muslims were ready and willing to

sacrifice their wealth for Allah (swt), but they were unsure as to who was the most deserving of

their wealth. They wanted to give their money in the way of Allah (swt) but they were not sure

who to give it to. Allah (swt) addresses their doubts in this ayah.

Allah (swt) begins this ayah by saying “They ask you what they can spend”. Once

again we can see how the Quran is not a static book, but it responds to the questions and

situations that arose in the lives of the Muslims. This fact that the Quran is dynamic is a further

proof of it’s Miracle because not only is at it the height of Arabic but it is Arabic that came in

response to the environment. To compose a Quran like this on the fly, and in response to the

26
questions put forth by the people would be impossible for any human writer to accomplish, let

along for someone illiterate like the Prophet (saw). So in this part of the ayah, we see Allah (swt)

Himself responds to the questions of the Muslims when they asked what they could spend. Look

how beautiful also is the attitude of the early Muslims; they were looking to spend their hard

earned wealth. Muslims today grip their wealth and they hold on to it thinking that it is their only

savior. While the Sahabah were asking the Prophet (saw) how to spend their wealth. When will

this Ummah even come close to their level?

Allah (swt) responds to such questions by commanding the Prophet (saw) to say

“Whatever you spend from good”. Before we look at whom Allah (swt) has commanded us to

spend on, notice that Allah (swt) refers to spending from “the good”. So the spending here is not

restricted to spending money, but it is anything that you can spend from the “good”. The “good” is

what you have that you give up sincerely to seek the Pleasure of Allah (swt). This could be your

time, your effort, your food, your home, or your transportation. All that we give up to seek the

Pleasure of Allah (swt) is that which is good.

Then Allah (swt) lists the groups of people on whom we must spend. Allah (swt) says “it

should be for parents, for near relatives, for orphans, for the Miskeen, and for the

travelers”. We covered the importance of spending on each of these categories of people in our

tafsir of ayah 178 of this Surah. Please refer to that ayah if you would like to be reminded of why

it is so important to spend on these groups of people. A question to ask ourselves here is that

why does not Allah (swt) tell us to spend on dawah and jihad? If dawah and jihad are so

important then why does Allah (swt) not mention them here? Why does Allah (swt) mention these

categories of people first? Is not the mission of this Ummah to spread the Message of Allah (swt)

to mankind? So should dawah and jihad have priority when it comes to spending for the way of

Allah (swt)? We believe the answer to these questions is that it is most important to take care of

those need in our own society first. Muslims care for all mankind but we should first make sure

that our own family and our own community is taken care of before we try to help others. So first

we should spend on our families, then we should spend on those who are most deprived and

most in need in our own community. Once these people have been taken care of then we can

27
spend our wealth on the effort of dawah and jihad in carrying this Message to mankind. As

always, Allah (swt) Knows best!

In the final part of this ayah, Allah (swt) says “And whatever you do from good, surely

Allah Knows it well”. Here Allah (swt) once again reiterates that He (swt) Knows well even the

smallest of good deeds that we do. So we must never belittle any good deed. Even if all the

charity that we can give is to smile in the face of our brother, then that is what we must do. The

Knowledge of Allah (swt) when it comes to our deeds is even beyond our comprehension. If we

do even the smallest of good deeds, but we keep our intention for Allah (swt) in that deed then we

can hope for Allah (swt). We can hope for a reward from Him (swt) for even the smallest of good

deeds that we do. As long as your intention was pure, Allah (swt) will reward you for even the

smallest of deeds that you did for Him (swt). So spend from everything that you have for your

Creator. Do not only spend from your money but also spend from the moments of your life. Spend

for your parents, spend for your family, spend for the poor, spend on all that is pleasing to your

Lord. Realize that your Lord knows well all that you spend for Him (swt). Realize that this life is

nothing but spending more and more of what you have for Him (swt). May Allah (swt) allow us to

spend from all that is good like the early Muslims did! May Allah (swt) allow us to do as many

good deeds as possible, small and big, to seek His (swt) Pleasure and may we do them realizing

that He (swt) Knows about them well!

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217. Prescribed for you is fighting although it is disliked by you. But it may be that you

hate a thing and it is good for you and it may be that you like a thing and it is bad for you.

And Allah Knows while you do not know.

We see in this ayah how Allah (swt) continues to prepare the Muslims for their role of

carrying His (swt)’s Message to mankind. In the previous ayah, Allah (swt) reminded the Muslims

how it was necessary to spend from their wealth. They should spend on their family, and their

relatives and those in need. Allah (swt) also reminded them how He (swt) Knows whatever they

spend of good and He (swt) Knows every good action that they do. But this task of carrying the

Message of Allah (swt) to mankind not only requires the sacrifice of wealth and resources but it

also requires fighting and warfare. It is to this aspect of carrying the Message to mankind that

Allah (swt) brings our attention to in this ayah.

Allah (swt) begins this ayah by saying “Prescribed for you is fighting”. Now that the

Islamic State had been established, Allah (swt) obligated fighting for the Muslim community. This

fighting that Allah (swt) obligates can only be for one of two purposes. Either to defend the

Muslims or to remove the obstacles that prevent the Message of Allah (swt) from reaching

mankind. These are the only two reasons where it is permissible to fight. Our scholars also

maintain that one of the preconditions for the obligation of fighting is the existence of the Islamic

State and a Khalifah who rules over it. The Khalifah is the only one who can wage jihad and send

the Muslim armies out for war. This was the way of the Prophet (saw) and the early companions.

They never fought when the Islamic State was not present. Allah (swt) Knows best.

So for us today jihad is an obligation but that obligation necessitates the presence of the

Islamic State. Thus the first obligation is to establish the Islamic State with a Khalifah who rules

over it following only the Book of Allah (swt) and the Sunnah of His (swt)’s Messenger (saw).

29
Where in the Muslim world today does such a State exist? If you were to study the political

structure of the government of those countries today who claim to be “Islamic States” you will see

that they do not even come close to what the Islamic State should be. All of them violate the very

first principle of the Islamic State in that they give sovereignty to other than Allah (swt). This false

god could be a king or a president or a parliament or a “shura” council. None of these are

sanctioned in the governmental structure of the Islamic State, instead they are all systems of

government that have been borrowed from the West. Thus what we find in the Muslim world are

Western and kufr governments that have Islam sprinkled here and there so as to fool the ignorant

masses. But in reality there is no Islamic State today. So jihad is still an obligation for the Muslims

today, to save our brethren who are oppressed and whose home is occupied by the enemies of

this Message, just as it is an obligation to bring down the governments that dare to rule by other

than the Law of Allah (swt) and who prevent the Message of Allah (swt) from reaching their

people. But to accomplish this obligation we first have to work to restore the Islamic State, and so

that is the more pressing obligation. As always Allah (swt) Knows best.

Allah (swt) then says “although it is disliked by you”. The vast majority of humans do

not like fighting in battle. You have to leave the comfort and safety of your home, you have to part

with your family whom you love, you often have to travel and make a journey to an unknown land.

You also have to leave your business, your trade or whatever obligation that you may have at

home. You also have to make great financial sacrifices. When the Islamic State was first formed,

the Muslim soldiers paid for their own weapons, armor and mount. All of this is required only at

the beginning, then when you are actually fighting you have to exert a great amount of effort

when you are in combat with your enemy. You have to exert effort to gain strength to overpower

your enemy just as you must exert effort to gain the courage to face your enemy and to stand

your ground while you are in combat. You know that there is a very good possibility of becoming

injured in battle, of feeling pain, or losing limbs, of being taken prisoner and being tortured, and

even of death. The Muslim soldier who goes out into battle has to deal with all of these. So most

humans, including you and me, do not like fighting. Allah (swt) acknowledges this fact in this ayah

when He (swt) says about fighting that “it is disliked by you”.

30
 However in the next part of the ayah Allah (swt) says “But it may be that you hate a

thing and it is good for you and it may be that you like a thing and it is bad for you”. We as

human beings always need to remind ourselves how limited our knowledge is. We only know

about the world what we can sense, we do not know anymore beyond that. Take the example of

a pen, just by looking at that pen can you tell whether it is a good object or an evil object? You

cannot, you only know that it can be used for both good and evil, but you yourself cannot say

whether that object is good or evil. All that you really know about that pen is it’s shape and color.

The same can be said about anything that we sense in the universe. All that we can sense are

the physical qualities of it. We cannot say if it is good or evil. So we as humans should not be the

ones to judge and say what is good and what is evil. This is because we cannot sense or

perceive the good of something just like we cannot sense or perceive the evil of a thing. All that

we can sense are colors and shapes, noises and smells. So how do we know what is good and

what is evil? We do not, rather only the Creator of good and evil Knows what is good and Knows

what is evil. Good then is what Allah (swt) says is good and evil is what Allah (swt) says is evil.

So we should submit ourselves to the fact that good is what Allah (swt) says is good and evil is

what Allah (swt) says is evil. This realization is part of our submission to our Creator.

Take fighting for example. You probably don’t like fighting, not only for the reasons cited

above but also you might think why should we kill other human beings. You do not like the idea of

killing another human being. But now suppose that human killed your entire family. Supposing he

brutally tortured your father or brother or son and he raped and ravaged your mother or sister or

wife or daughter. Would you still be hesitant about killing him after you can see the great evil that

he has done? Probably not. This shows how your hesitation to fight is only an emotion that you

have. But emotions can change based on the circumstance and the person. So you do not have

the right to say whether fighting and killing is good and bad. You cannot sense the good or bad in

that action just like you could not sense the good or bad in the pen. Only Allah (swt), the Creator

and Sustainer of all things, and the All-Knowing Knows what is good and bad. So what Allah (swt)

tells us in the Quran and Sunnah as good is what is good and what Allah (swt) tells us in the

Quran as bad is what is bad. You should also realize that the ones whom Allah (swt) is asking

31
you to fight have done a far greater evil than what we described above. They are preventing the

Message of Allah (swt) from reaching mankind. Can you even imagine a greater evil than that?

You love Allah (swt) the most so you should consider any injustice that is done against Him (swt)

to be even worse than any injustice that is done to your own family. These people have done

injustice to Allah (swt) by preventing His (swt)’s Message from reaching mankind and by

preventing His (swt)’s Law from being implemented in the land.

In the final part of this ayah, Allah (swt) says “And Allah Knows while you do not

know”. This is only to remind us how limited our knowledge is. The problem is that we as humans

have a disease of pride and arrogance. We know so little but we think we know a lot. We pass

judgments and have opinions on issues about which we know nothing. When the Creator and

Sustainer and the Lord and Master of the universe tells you that fighting is good for you, who are

you then to come and say that is not good. How can you come and say that there is no fighting

and no jihad in Islam when there are ayahs such as these in the Book of Allah (swt)? For you to

say that is the height of arrogance and rebellion against Allah (swt) and we can only advice to

have fear of Allah (swt). Remind yourself of the Fire and remind yourself how Allah (swt) will

punish those whom He (swt) is displeased with. We seek refuge in Allah (swt) from Him (swt)

ever being displeased with us. Allah (swt) tells us clearly in this ayah that our knowledge is

nothing and that it is He (swt) Who has all the Knowledge. So we should humbly submit to

whatever command Allah (swt) gives us whether it is to our liking or not. We must always

remember that it is the human who must submit to the Divine and not the Divine to the human.

Think about who you are and think about Who Allah (swt) IS and then you will realize who should

be the servant and who should be the Master.

Another lesson that we can take from this ayah is to realize that we should be satisfied

with whatever situation Allah (swt) places us in life. We do not know what is good for us, so Allah

(swt) may give us some difficulty or trial in this world or He (swt) may hold something back that

we desire. If that happens then we should remember that there might be some good in that for us.

We may not see that good or realize that good at that moment but Allah (swt) Knows that good

and that is why He (swt) gave us that particular trial or difficulty. Thus we should be patient

32
through all of the adversities that we face in life. We should remember what Allah (swt) has told

us in this ayah and we should submit completely to Him (swt), If we are sincere to Allah (swt) then

we must remember that there is good in everything that happens to us. Allah (swt) Knows better

than us and we submit completely to Him (swt).

Another lesson that we can take from this ayah is to realize that maslahah or benefit can

never be used as a criterion for judging actions. When we as Muslims seek guidance, our only

source for searching for that guidance can be the Quran and Sunnah. These are the beacons of

light that Allah (swt) has given us to illuminate the way to His (swt)’s Pleasure. We will never be

able to find light anywhere else. We will never be able to reach Allah (swt) through any other

means. So the Quran and the Sunnah must be the only yardstick with which we can judge our

actions. We can never use benefit as a yardstick. The proof for that is this very ayah. Allah (swt)

tells us here that we do not know what is good for us. It may be that we love a thing and it is evil

for us and it may be that we hate a thing and it is good for us. So if we are not even able to judge

what is good and what is evil, how then can we judge what is beneficial and what is not beneficial.

How then can we judge what is pleasing to Allah (swt) and what is not pleasing to Him (swt)?

How then can we use benefit as a criterion in deciding which actions to take and which not to

take? Do we seek to rule by ignorance and desires after we have been given the Guidance?

Take for example the issue of voting and political participation in kufr governments. There

are some Muslims today who will permit it on the grounds of maslahah. They claim that

participating in elections brings benefit for the Muslim community. They say this despite the fact

that there is not one ayah or hadith where Allah (swt) has given us permission to participate in

such kufr governments. This say this despite the fact that there are several ayahs and hundreds

of hadith where Allah (swt) has explicitly told us that sovereignty should only for Him (swt). In

essence what these so-called scholars are doing is allowing what Allah (swt) has forbidden. They

are using maslahah as an excuse to make the haram as halal. We as an Ummah need to realize

how wrong this is. We need to realize that our salvation does not like with the kufar and their kufr

governments. Only hope lies in returning to the full implementation of Islam. May Allah (swt)

guide us to realizing this fact again!

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218. They ask you about the Sacred Month and fighting in it, Say “Fighting in it is a great

sin, but to block (people) from the Path of Allah and to do kufr to Him, and (to block

people) from the Masjid Al-Haram, and to drive out it’s people from it is a greater sin with

Allah, and Fitna is worse than killing. And they will not stop fighting against you until they

turn you away from your Din. And whoever from you turns away from his Din and then he

dies as a disbeliever, these are the ones whose works are ruined in this life and the

Hereafter. These are the companions of the Fire and they will abide therein forever.

In the previous ayah we saw how Allah (swt) obligated the Muslims to fight in His (swt)’s

way. They had to fight to remove the obstacles that were preventing the Message of Allah (swt)

from reaching mankind. Allah (swt) told them that they had to fight even though they disliked

fighting and Allah (swt) reminded them that He (swt) Knows and they do not know. So as we look

back on the history of the Islamic State in these ayahs, we saw first how jihad had become

permitted after it was once forbidden and now it had even become an obligation. When these

ayahs were revealed, the armies of Allah (swt) marched forth against the enemies of this

Message. Since the Islamic State had been established, fighting had been prescribed by Allah

(swt) to remove the obstacles to this Message.

Now when this ayah was revealed the worst of enemies for the Islamic State at that

period was the powerful tribe of Quraysh. They were the Prophet (saw)’s own tribe and they

rejected him (saw) even when they were certain that he (saw) was the Messenger of Allah (swt).

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They were also the most powerful of tribes in the Arabian peninsula and they were also the tribe

that benefited the most from the status quo. So they were the ones who were the most opposed

to the Message of Allah (swt) because they knew that it would bring a complete revolution in their

land. The Prophet (saw) himself also knew that the Quraysh were the State’s worst enemy and so

he (saw) would send out raiding parties to attack their trading caravans. The Prophet (saw)

wanted to damage their economic infrastructure so that they could be weakened and thus not

pose a threat to the dawah. One of these raiding parties was lead by a Sahabi by the name of

Abdullah bin Jash. Now it so happened that Abdullah’s raiding party intercepted one of the trading

caravans belonging to Quraysh. They attacked the caravan, killing one of it’s guards and taking

the others as prisoners. They returned with the caravan and their prisoners back to Madinah.

However what Abdullah and his companions had failed to realize was that the night on which they

had attacked the caravan was a night of the Sacred Month of Rajab during which fighting and

killing was prohibited. So by mistake the Muslims had initiated a conflict and spilt blood during a

month in which fighting and killing was forbidden. These Muslims had accidentally violated the

sanctity of the sacred month. Now the enemies of Islam, including the Quraysh and the Jews,

used this opportunity to launch a propaganda campaign against the Muslims. They told everyone

how the Prophet (saw) and the Muslims had violated the sanctity of the Sacred Months. They

ignored the fact that this incident had happened by mistake and that it was only a few Muslims

who had actually done it. The ignored the fact that the majority of the Muslims were not involved

in this incident and they did not even support what had been done. They ignored the fact that the

Prophet (saw) himself was displeased with the actions of Abdullah and that he (saw) refused to

take the booty from the caravan that the Abdullah’s raiding party had captured. The enemies of

this Message did not care about all of this, they were only looking for an excuse to attack Islam.

They only wanted to portray Islam in a negative light so that they can drive as many people away

from it as they could. So they ignored everything else and they focused only on the fact that the

Muslims had violated the sanctity of the sacred month by shedding blood in it. They kept pressing

this point and they made sure the whole world heard it. This was a very difficult episode for all of

the Muslims; they were the victims of a vicious propaganda campaign that turned all of the Arabs

35
against them. Everyone was talking about how the Muslims had violated the sanctity of the

sacred months. That was when Allah (swt) revealed this ayah.

Allah (swt) says “They ask you about the Sacred Month and fighting in it”. Many

Muslims were unsure what to do in the situation that they had found themselves in it. They did not

know how to react to the propaganda and the lies that were coming from the enemies of Islam as

a result of this incident. They wondered if what Abdullah bin Jash and his companions had done

was as evil as how the enemies of this Message made it out to be. So they came to the Prophet

(saw) and they addressed their concerns to him (saw). Then Allah (swt) revealed this ayah in

response to their inquires.

Allah (swt) commands the Prophet (saw) to “Say “Fighting in it is a great sin”. First

Allah (swt) acknowledges that fighting in the Sacred Month is a great sin. It was Allah (swt) Who

had made the months sacred, and anyone who violates the Sacred Months violates what Allah

(swt) had made sacred. So we see that Allah (swt) does not absolve Abdullah bin Jash and his

companions completely. Allah (swt) shows them how what they had done was indeed a wrong

action, and Allah (swt) lets them know that they should have been more careful and made sure

that it was not the Sacred Month of Rajab before they initiated any fighting.

However in the next part of the ayah Allah (swt) exposes the reality of the situation and

He (swt) shows us how the evil ones really were. Allah (swt) says “but to block (people) from

the Path of Allah and to do kufr to Him, and (to block people) from the Masjid Al-Haram,

and to drive out its people from it, is a greater sin with Allah, and Fitna is worse than

killing”. This was what the Quraysh chiefs had done. They had done all of this. So how dare they

question the Muslims for committing an impious action when they had done the worst of actions?

They had blocked people from the Path of Allah (swt) by preventing this Message from reaching

the people. They had made all sorts of lies and fabrications about this Message so that the

people thought that this Message was evil without realizing that it was from Allah (swt). They had

also made kufr to Allah (swt). Recall how we said that this word means “to cover”. They had

covered the Truth of this Message when they knew that it was the Truth. They had also done kufr

by covering all of the favors and blessings that Allah (swt) had bestowed on them. They also

36
blocked the Muslims from coming to the Masjid Al-Haram for Hajj and Umrah. How evil are a

people who would block the true worshippers of Allah (swt) from even coming to the House of

Allah (swt)? They had also driven the Prophet (saw) and the Muhajiroon out of Makkah. They

also caused great Fitna by forcing many Muslims to abandon their Din through oppression,

torture and persecution. This Fitna was far worse than killing because they were driving people

away from Allah (swt), What could be a greater evil than turning people away from Allah (swt)?

So even though Abdullah bin Jash and his companions had done wrong by fighting in the sacred

months, the Quraysh had done much greater wrong and so they had no right whatsoever to

criticize the Muslims in any way.

Allah (swt) then says “And they will not stop fighting against you until they turn you

away from your Din”. Here Allah (swt) exposes the true nature of the enemies of this Message.

Not only have they turned away from this Message themselves, but they want to drive as many

people as they can away from it as well. They know that this Message is a threat to their way of

life. They have chosen to be a slave of their desires instead of being a slave of Allah (swt). They

know that if this Message gains supremacy and the Law of Allah (swt) is established in the land,

then they would no longer be able to live a life of serving their desires and exploiting the people.

The Islamic State would establish a society in which all of their avenues to satisfy their lusts and

desires have been closed off as well as one that establishes fairness and justice for all people.

This is what they want to prevent at all costs because they want a society in which they can

satisfy all of their lusts without any limits and they can exploit all of the people. They want a

society in which they can sleep with their neighbor’s wife and they can take exuberant amounts of

interest from the people. The only way of life that will outlaw these evil practices is this Din of

Islam. The enemies of this Message know this reality about the Din of Allah (swt), so they will do

everything they can to prevent it from gaining from supremacy. Furthermore they also know that

the strength of Islam does not come from the military capabilities of it’s armies or the resources of

it’s lands but rather the strength of Islam come from it’s people. So they will stop at nothing to turn

Muslims away from their Din.

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 We can see the same scenario playing out in the world today. The enemies of this

Message recognize that Islam is the only threat remaining to their way of life. So they are trying

every way possible to turn Muslims away from their Din. They are making all kinds of false

propaganda about this Message. In addition to feeding this propaganda to the non-Muslims they

also feed it to the Muslims through the mass media. They make Muslims think that their Din is

one of barbarism and terror. They make Muslims think that their Din is outdated and not

compatible with a modern society. A Din that allows slavery, oppresses women and exploits

minorities. All of these are fabrications and distortions in order to fool the Muslims who have no

knowledge about their Din. In addition to this, they oppress the Muslims and make their lives

difficult; they make it hard for the Muslims to practice their Din correctly. How hard is it for a

Muslim today to abide by all of the laws of Islam? The society in which he lives makes it very

difficult for him to live the life that his Creator requires of him. In addition they attempt to create

dissension and disorder among the Muslims by dividing them into various groups and sects. That

is why you see the Muslims divided today not only into various nation-states but also into various

sects and groups, each one claiming that they are the ones following the Quran and Sunnah. The

enemies of Islam do all of this with the objective of making the Muslims leave their Din, and as

Allah (swt) tells us in this ayah they will not give up in their efforts. They will not give up until they

are able to turn the Muslims away from their Din. So do not expect any abatement in this storm of

ideas and situations that are trying to take you away from your Din. They have a mission and they

are going to keep trying so do not ever think that they will give up. So can you then even begin to

imagine how important it is that we strive to hold on to our Din living in the world that we are living

in today? We must try our best to hold on to our Din and we must beg Allah (swt) to keep us on

the Straight Path of living our lives to seek His (swt)’s Pleasure.

What will be our fate if we should turn away from our Din? What will be our fate if we give

in to the pressure that the enemies of this Message are placing on our community? Allah (swt)

tells us in this ayah “And whoever from you turns away from his Din and then he dies as a

disbeliever, these are the ones whose works are ruined in this life and the Hereafter”. If we

leave our Din and choose kufr over Iman, may Allah (swt) save us from that, then this will be our

38
situation. All of the good deeds that we ever did would be lost. The reward for every single Salah

you made, for every Zakat and charity that you gave, for your Hajj and Umrah, every day of

fasting, for your kind treatment of others and for your fulfilling your trusts and obligations, all of

that would be lost. You would find yourself as a loser both in this life and in the Hereafter. May

Allah (swt) save us from that!

From this we can also see the importance of doing as many good deeds as possible in

the effort to hold on to our Din. The more good deeds that you have done, the more reluctant you

would be to leave the folds of Islam because you do not want to miss the reward for all that you

have done. This is why it is important especially in today’s day and age to try and do as many

good deeds as possible. Perhaps this is all that will save us from the armies of kufr and their

plots. May Allah (swt) enable us to do as many actions as possible that are pleasing to Him (swt)

before our death comes!

Those who turn away from the Din after having been guided to it would be denied the

Mercy of Allah (swt) in the Hereafter. There is only one situation possible for a people who have

been denied the Mercy of Allah (swt) in the Hereafter, Allah (swt) says, “These are the

companions of the Fire and they will abide therein forever”. May Allah (swt) save us from

this! You cannot not even begin to imagine the pain and misery that you would feel if you would

have the Fire as your companion. May Allah (swt) save us from the torment of the Fire! Once you

have left the folds of Islam the only way to save yourself is to come back into the Din once again.

The scholars say that if you should come back to Islam after becoming apostate, then you would

regain the reward of all your actions which you had lost when you had become apostate. But

such is a reality that none of us want to face. How would any of us know if we would ever come

back to this Din after having left it? That is why we have to strive and struggle to hold on to our

Din when we have it. We have to do all that we can to protect ourselves from the plots and

machinations of our enemies. May Allah (swt) enable us to hold on to our Din through all of the

trials that the enemies of this Message put us through! May Allah (swt) always remind us that

nothing else matters in this life except worshipping and serving Him (swt)!

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218. Surely the ones who believe, and the ones who emigrate, and the ones who strive

hard in the Path of Allah, these hope for Allah’s Mercy, and Allah is Forgiving Merciful.

In the previous ayah Allah (swt) showed us who the evil party truly was in the episode

where Abdullah bin Jash (ra) and the Muslim raiding party had attacked the Quraysh caravan. It

was the Quraysh who were to be blamed for rejecting Allah (swt)’s Message when they knew that

it was the Truth, for blocking the Message from reaching the people, for driving the Muslims away

from their home and from barring access to the Masjid Al-Haram. If they had accepted this

Message when it first came to them, then this whole conflict would not even have started. So they

are the ones who had started this conflict. We also mentioned how the Prophet (saw) himself

refused to take the booty that Abdullah and his raiding party had captured. Then we saw how

Allah (swt) revealed the previous ayah and showed the Prophet (saw) and the Muslims who the

evil ones were and who were truly deserving of blame. Allah (swt) clearly showed us that it was

the Quraysh who were really to blame and not the Muslims. Once Allah (swt) revealed that ayah,

the Prophet (saw) then took the booty that Abdullah bin Jash and his party had captured. Now

that Allah (swt) had showed us that it was the Quraysh who were to blame, He (swt) now brings

our attention to who are the good people are.

In this ayah, Allah (swt) says “Surely the ones who believe, and the ones who

emigrate, and the ones who strive hard in the Path of Allah, these hope for Allah’s Mercy”.

This describes Abdullah bin Jash (ra) and the Muslims with him (ra). They are the ones who had

believed in the Message that Allah (swt) had sent, they are the ones who had left their home in

Makkah seeking the Pleasure of Allah (swt), and they are the ones who had strove hard in the

Path of Allah (swt). They did all of this hoping for the Mercy of Allah (swt). In this ayah, Allah (swt)

acknowledges their sacrifices and their efforts. He (swt) also shows us how they are the good

people and not the evil people that the propaganda of the enemies of this Message had made

them out to be. They are the ones whom Allah (swt) is pleased with.

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 Mawdudi tells us in his tafsir of this ayah how the word that Allah (swt) uses here for

“striving” includes fighting but it is far more comprehensive that that. It is any kind of struggle or

effort that is made to seek the Pleasure of Allah (swt). So anyone who struggles with his tounge,

or his pen or his sword to establish the Law of Allah (swt) in the land and to remove the obstacles

to the Message of Allah (swt) is a Mujahid, the one who strives in the Path of Allah (swt). Such

slaves are the ones who hope for the Mercy of Allah (swt). The Mercy of Allah (swt) is our only

hope both in this life and in the Hereafter. The Mercy of Allah (swt) is peace and tranquility in the

life of this world and salvation in the Hereafter. So we must never lose hope in the Mercy of Allah

(swt), rather we must always strive to attain it like the early Muslims did.

Notice also how Allah (swt) says that it is the ones who strive for Him (swt) who can hope

to attain His (swt)’s Mercy. How can you hope to attain the Mercy of Allah (swt) if you do not

make any effort? Only if you strive for Him (swt), only if you try, will He (swt) be pleased with you.

Only if He (swt) is pleased with you will He (swt) show you mercy. So we see from this ayah how

foolish are those who persist in sin and still hope for the mercy of Allah (swt). The ones who do

not make any effort and still hope for the mercy of Allah (swt). How can such people hope to

receive mercy? Rather Allah (swt) clearly tells us here the criterion that must be met in order to

receive this mercy.

Then Allah (swt) says “and Allah is Forgiving Merciful”. Allah (swt) tells Abdullah bin

Jash and the Muslims that He (swt) is Forgiving and Merciful. He (swt) will Forgive them the

mistake that they made when they attacked the Quraysh trading caravan in Rajab, and He (swt)

will grant them His (swt)’s Mercy in this life and the next. The Mercy of Allah (swt) in this life is the

peace and tranquility that comes from knowing Allah (swt). What sorrow and difficulty can trouble

any believer when he has certainty in Allah (swt)? They Mercy of Allah (swt) in the Hereafter is

happiness and bliss that we cannot even begin to describe with our limited words and intellect.

May Allah (swt) make us among those who experience this Mercy! May Allah (swt) forgive us all

of our sins and our shortcomings! May Allah (swt) accept our striving in His (swt)’s Path!

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219. They ask you about intoxicants and gambling, Say “In them is great sin and some

benefit for mankind but the sin of them is far greater than their benefit”. And they ask you

what they can spend, say “what is in surplus”. That is how Allah makes clear to you the

Signs so that you may reflect.

In this ayah Allah (swt) continues to prepare the Muslim community for carrying His

(swt)’s Message to mankind. Just as Allah (swt) tells them what are the obligations that they must

perform, Allah (swt) also tells them what are the evils and harms that they must avoid. Sayyid

Qutb tells us in his tafsir of this ayah that among the favorite pastimes of the Arabs at the time of

the Prophet (saw) was drinking and gambling. That was how they spent free their time. Their

days and nights were consumed drinking wine and playing games. At the time when this ayah

was revealed, Allah (swt) had not yet made drinking intoxicants and gambling unlawful so there

were still some Muslims who indulged in them. Now some of the extremely pious Muslims like

Umar (ra) and Muadh ibn Jabal (ra) realized how evil wine and gambling were. They saw how

such evils consumed the free time of the Muslims, how they caused Muslims to become

intoxicated thus dulling and distorting their minds, how they made Muslims lose their wealth in

pursuit of these trivialities. They realized how a nation that was given this most important of tasks

in carrying the Message of the Creator and Sustainer of the universe had no time to waste on

these trivialities. So these pious Muslims came to the Prophet (saw) and told him (saw) how they

noticed this evil in wine and gambling and how they were consuming the time and the wealth of

the Muslims. They asked the Prophet (saw) what was the ruling of Allah (swt) on these. They

were hoping that Allah (swt) would expose the evil of wine and gambling to the Muslim

community. In this ayah, Allah (swt) responds to their inquiry.

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 Allah (swt) commands the Prophet (saw) to say in response to their inquires “Say “In

them is great sin and some benefit for mankind but the sin of them is far greater than their

benefit” ”. Allah (swt) tells the Muslims in this ayah that while there is some benefit in wine and

gambling, the sin in them was far greater than their benefit. This is not the ayah where Allah (swt)

had made wine and gambling unlawful, but we can see that Allah (swt) is preparing the Muslims

for their prohibition. That prohibition is to come later on in Surah Maidah. But here in this ayah,

Allah (swt) makes the Muslims realize how the evil in wine and gambling is far greater than their

benefit. The benefit in wine comes from the profit that can be made from their sale. Many Arabs

at that time would buy wine for cheap prices in As-Sham and sell them for a higher price in

Arabia. So this was a benefit that was there for them in wine. Wine also helps in releasing tension

and loosening inhibitions. The benefit in gambling is that it can be said that it allows you to obtain

something without much hard work. There is also a certain thrill and enjoyment that comes from

playing games of chance. So there is some benefit in both of these that Allah (swt)

acknowledges. But Allah (swt) also tells us that the evil in drinking wine and gambling is far

greater than whatever little benefit there may be in them. Drinking inhibits the mind, while the

mind is how we can remember Allah (swt) and the mind is what controls us from the actions that

are displeasing to Him (swt). So then how evil is a drink that dulls our mind when our mind is the

key to our Rabb? Al-Qurtubi tells us in his tafsir of this ayah how even the root word for the word

“wine” comes from a word that means “to cover”. It covers the mind and prevents one from

remembering Allah (swt). When you realize this evil consequence that it can have why would you

ever approach such a drink? Similarly the evil of gambling is that it prevents you from going out in

the world and seeking the sustenance of Allah (swt). When you go out in the world, toiling and

laboring hard in order to gain your sustenance, this also is part of your worship and servitude to

Allah (swt). Muslims who hope to make fast money by gambling miss out on the great reward that

they can get by seeking the sustenance from Allah (swt) in a lawful manner. It is only laziness

that comes from Shaitan that prevents you from wanting to work. Shaitan knows that it is in good

actions where the salvation of the son of Adam lies, so he tries to prevent the son of Adam from

working by making him lazy. May Allah (swt) save us from him! Another evil of gambling is that it

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is time consuming. The Muslim’s time in the life of this world is limited. He has to accumulate as

many good deeds as he can before he returns to his Lord. He has to work to establish the Law of

Allah (swt) in the land and to carry His (swt)’s Message to the people. So where then does this

leave him time for such frivolities like gambling? Another evil in both drinking and gambling is that

they are both terribly addictive. Anything that is addictive turns your mind away from Allah (swt)

and towards it. You only think about your next drink of wine or how you are due for a lucky streak

in the next game that you play. These thoughts distract you from Allah (swt) when you were

created to remember Him (swt) and to serve Him (swt). May Allah (swt) make us realize how evil

both intoxicants and gambling are, and may Allah (swt) turn us and our families away from them!

In the second part of the ayah Allah (swt) says “And they ask you what they can

spend, say “what is in surplus” ”. In this part of the ayah, Allah (swt) brings our attention to

another question that many of the Muslims had. We saw in ayah 216 how Allah (swt) told the

Muslims to spend on parents, close relatives, the orphans, the needy and the travelers. So

Muslims knew who to spend on, but they did not how much to spend. So in this ayah, Allah (swt)

tells them how much they should give in charity. Allah (swt) tells them that after they have spent

on what they and their families need, then whatever is remaining in surplus is what should be

spent in charity. So our first responsibility is to take care of our families and ourselves. Once we

have discharged our responsibility to our families and those whom we are obligated to spend on,

then we can give to those people whom Allah (swt) mentioned in ayah 216 from what is left over

from our wealth. An exception to this rule is spending on parents, if our parents are in need then

they are among those whom are obligated to spend on. We should not only spend on them from

what is in surplus of our wealth but rather we should take care of them as we would take care of

our own wife and children. This is the level of obligation that Allah (swt) has placed on taking

care of our parents. We have an obligation to spend on them if they are in need and we can even

spend on them in charity if they are not in need. So here Allah (swt) tells the Muslims that the

wealth that must be spent in charity is the wealth that is in surplus. Whatever wealth is left over

when they have fulfilled all of their duties and obligations. Look here at the mercy and justice of

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our Lord. How He (swt) demands equity and fairness in all matters. How He (swt) does not place

upon us a burden that is more than what we can bear.

In the final part of this ayah, Allah (swt) says “That is how Allah makes clear to you the

Signs so that you may reflect”. The Signs that Allah (swt) speaks of here are the ayahs of the

Quran. The ayahs of the Quran are the communications of Allah (swt) to mankind, in these ayahs

Allah (swt) tells us what He (swt) is pleased with and what He (swt) is displeased with. Our

purpose in life is to worship and serve Allah (swt) and in these ayahs He (swt) tells us how to

fulfill that purpose. In this part of the ayah, Allah (swt) reminds us how not only has He (swt) given

us the ayahs of the Quran so that we may be shown how to fulfill the purpose of our existence but

He (swt) has also made these ayahs clear so that we may reflect upon them and so that we may

understand them. Although there is reward for simply reading the Quran, we have to remember

that Allah (swt) did not reveal the Quran simply to be read. Rather He (swt) revealed the Quran

so that mankind may know the purpose of their existence. So it is a Book that was revealed to be

understood. Allah (swt) made the Quran clear for us so that we may reflect on it and so that we

may understand it and implement it in our lives. For example from this ayah we can clearly see

how wine and gambling are displeasing to Allah (swt), but to give in charity after we have fulfilled

the financial obligations to our families is pleasing to Allah (swt). Thus in order to please our

Creator we have to strive to stay away from all forms of intoxicants and gambling, and we have to

rush to spend our wealth in charity after we have fulfilled all of our responsibilities to our families.

This is how Allah (swt) makes clear His (swt)’s communications so that we may understand. This

is how Allah (swt) makes clear for us in this Blessed book how we can fulfill the purpose of our

existence.

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221. In this world and the Hereafter. And they ask you about the orphans. Say “To work

righteousness towards them is best. And if you mix your affairs with theirs then they are

your brethren. And Allah Knows the mischief-maker from the righteous. And if Allah

willed, He could have put you in difficulty. Surely Allah is All-Powerful All-Wise.

Allah (swt) begins this ayah by saying “In this world and the Hereafter”. Allah (swt)

reminds the Muslims of the existence of both of these worlds. Allah (swt) reminds the Muslims

that their worship and servitude of Him (swt) affects them in both this world and the Hereafter. It is

wrong for them to focus all of their attention on this world just as it is wrong for them to look

completely at the Hereafter and forget this world. Both this world and the Hereafter have an

important role to play in the life of a Muslim as he or she strives to fulfill the purpose of existence.

In order to worship and serve Allah (swt) correctly this world is important because it is the place of

testing. The life of this world is the realm that Allah (swt) has chosen to test us in. So every

moment that we spend in the life of this world is important because it is an opportunity for us to do

even better in the test that Allah (swt) has given us. Similarly the Hereafter is important because it

is where we will be rewarded or punished based on how well we did our test. So as Muslims it is

important that we realize both the importance of this world and the Hereafter.

Then Allah (swt) says “And they ask you about the orphans”. Before Allah (swt) sent

the Prophet (saw), orphans were treated very badly in the society of the Arabs. These young and

innocent children were often exploited and oppressed by those who were supposed to be their

guardians and their caretakers. The ones who were charged to take care of orphans would steal

their wealth and treat them unjustly. That is why after Allah (swt) sent this Message He (swt)

revealed ayahs of the Quran promising a grave punishment for those who mistreated orphans.

He (swt) made it a grave sin in the Divine Law to mistreat orphans in any way.

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 Now when the early Muslims heard these ayahs they became terrified of ever mistreating

any of the orphans that were under their care. They did not in any way want to misappropriate

any of the wealth of the orphans who were under their care. Their terror of Allah (swt)’s

punishment reached such a level that they did not even want to mix their own food with that of the

orphans who were under their care. So they would give the orphan’s food on a separate plate and

they would never even touch this food. This was the amount of fear that they had for doing any

kind of injustice to an orphan, they did not even want to take one morsel of food that belonged to

the orphan. Now look at the behavior of the people before the Quran and after the Quran. Before

the Quran they would abuse the orphans and take all of their property, and after the Quran these

same people took such special care of the orphans that they even gave them separate meals.

This is how the Book of Allah (swt) can transform a people. Why then do you not look to it and

reflect on it so that it can transform you?

Now such a situation with the orphans became very difficult for many of the early

Muslims who were taking care of these orphans. After all, the orphan is still a child that was living

in their house. But the fear that the Muslims had of ever stealing anything that belonged to the

orphans drove them to the point that they treated the orphans as if they were aliens or strangers.

There was a total separation between their family and that of the young orphan. You can imagine

how such a situation would be difficult on both the orphans and their Muslim guardians. That was

when Allah (swt) revealed this ayah to alleviate the suffering and difficulties of the Muslims.

Allah (swt) begins to address the situations of the orphans by commanding the Prophet

(saw) to “Say “To work righteousness towards them is best”. Allah (swt) tells the Muslims that

the best thing for them to do is to work righteousness towards the orphans, to treat them justly

and kindly. This means that the Muslims should not steal the wealth of the orphans like was done

in the days of ignorance, but at the same time they should not make the orphan child feel like a

stranger in their home. Rather their attitude and their behavior towards the orphans has to be one

of righteousness where they always look out for the best interests of the orphans. They have to

be just and fair with the orphans, and at the same time they have to be kind and compassionate.

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They have to do whatever it is that will make the orphan happy. They have to behave towards the

orphans in a just and fair manner and in a way where Allah (swt) would be pleased with them.

Then Allah (swt) says “And if you mix your affairs with theirs then they are your

brethren”. Here Allah (swt) tells the Muslims that if the mix their food with that of the orphans’ or

even they combine their wealth with that of the orphans’, then there is no blame on them because

the orphans are also Muslims and so they are all brothers in Islam. So as long as the Muslims do

not steal from the orphans or take what is theirs unjustly, then there is no blame on them if they

mix their food, property and wealth with that of the orphans because they are all brothers.

Then Allah (swt) says “And Allah Knows the mischief-maker from the righteous”. In

the previous part of the ayah, Allah (swt) gave the Muslims the permission to mix their wealth and

their food with that of the orphans. But here Allah (swt) reminds the Muslims that they still need to

be righteous and not take anything that belongs to the orphans unjustly. Even though they were

now given permission to mix their food and their wealth with that of the orphans, they still need to

be careful not to steal any of that food or wealth in any way. Allah (swt) Knows those who are

righteous and those who are mischief-makers. If they try to make mischief by stealing what really

belong to the child, then they should that remember Allah (swt) Knows what they do. They should

know that they will be answerable before Allah (swt) on the Last Day.

Then Allah (swt) says “And if Allah willed, He could have put you in difficulty”. Here

Allah (swt) reminds the Muslims that if He (swt) wanted, He (swt) did not have to legislate this

law. He (swt) could have left the situation as it was before, where the Muslims were terrified to

even mix their food with that of the orphans. It was only from the Mercy of Allah (swt) that He

(swt) legislated this law that allows the Muslims to mix their affairs with that of the orphans who

are under their care. The Muslims must then remember the Grace and Mercy of Allah (swt) when

He (swt) gave them this allowance, and they must be careful not to take advantage of it by

unfairly taking of the wealth that belongs to the orphans. The Muslims must always remember

that if Allah (swt) wanted, He (swt) could have made matters far more difficult for them. Our lives

are always under His (swt)’s control, and any ease or relief that we find is only because of His

(swt)’s Love and Mercy for us.

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 In the final part of the ayah, Allah (swt) says “Surely Allah is All-Powerful All-Wise”.

Allah (swt) is All Powerful in that He (swt) can legislate any law that He (swt) wants and there is

no one who can have any say in the laws that He (swt) legislates. Allah (swt) is also All Wise in

that the laws that He (swt) legislates is what is best for the community. Allah (swt) reminds the

early Muslims here that these laws that He (swt) has given them concerning the orphans and

their treatment are from Him (swt). There is no one who can overturn these laws because Allah

(swt) is the Most Powerful and there is no one who can bring any law for the orphans better than

these because Allah (swt) is also the All-Wise. The Muslims then have no choice but to submit

and implement the laws of Allah (swt) as He (swt) has given it to them. These laws come from the

One Who is the All-Powerful and the All-Wise, who then can question laws that come from such a

Source? May Allah (swt) make us as a Muslim community realize the One from whom our

Shariah has come from, and may that realization make us strive to not implement any other law in

our lives other than His (swt)!

Another lesson that we can take from this ayah is to realize that the ultimate goal of the

Shariah is not to make our lives difficult for us. Allah (swt) does not want us to be in difficulty, He

(swt) does not want us to suffer. Even though we were placed on this world for a test, even

though the nature of the human being is that he was created to go through trials and difficulties,

Allah (swt) still did not reveal this Message to make our lives difficult. There is an ease in every

single one of His (swt)’s laws. There is mercy in every single one of His (swt)’s laws. If He (swt)

wanted, He (swt) could have made this Din difficult, but such was not His (swt)’s intention. This

Din was only sent for our benefit, both in this world and the Hereafter. So that we could

demonstrate our servitude to Him (swt). So that we can gain the peace and tranquility that comes

from knowing Him (swt). So that we can be admitted into His (swt)’s Garden and His (swt)’s

Presence. Once we realize this we should love Him (swt) even more, we should strive to serve

Him (swt) even more.

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222. Do not marry the Mushrik women until they believe. A believing slave woman is better

for you than a Mushrik woman even though she may please you. And do not give (your

women) in marriage to the Mushriks until they believe. A believing slave is better for you

than a Mushrik although he may please you. These call to the Fire while Allah calls to the

Garden and Forgiveness by His permission, and He makes clear His Signs for mankind so

that they may remember.

In this ayah we see that Allah (swt) continues to build the foundations of the Muslim

nation that will carry His (swt)’s Message to mankind. In this ayah, Allah (swt) brings our attention

to the foundation of the Muslim society and that is the Muslim family. Allah (swt) begins by

bringing our attention to the foundation upon which the Muslim family is built and that is marriage.

Since marriage is the foundation of the family and the family is the foundation of the society, we

can see how important a proper Islamic marriage is for the Muslim community. In this ayah, Allah

(swt) shows us how marriage must be built on a foundation of belief and submission to Him (swt).

Allah (swt) begins by saying “Do not marry the Mushrik women until they believe”.

Allah (swt) commands the believers not to marry the women who make Shirk with Him (swt) until

they believe in His (swt)’s Oneness. What could be a greater crime than to associate partners

with Allah (swt)? What could be a greater evil than to think that you have another god, lord or

master besides Him (swt)? How could any Muslim love such a person? When you live for Allah

(swt) how could you then love a person who does not live for Allah (swt) like you do? Any

marriage where both partners do not believe in the Oneness of Allah (swt) will not earn His (swt)’s

Pleasure, furthermore it will not be conducive to building a strong Islamic society. So Allah (swt)

commands the Muslims not to marry women who associate others with Him (swt). Allah (swt)

50
commands the Muslims to build their marriages and their families on the worship and servitude of

Him (swt).

Allah (swt) then says “A believing slave woman is better for you than a Mushrik

woman even though she may please you”. Here Allah (swt) shows us the value of Iman.

Marriage to slaves was harshly looked down upon by the people during the time of the Prophet

(saw). It was a social taboo that no one practiced. To marry a slave was to put yourself at the

level of a slave and thus everyone avoided it. Now Allah (swt) shows the Muslim community the

value of Iman by letting them know that a slave woman who has Iman in the Oneness of Allah

(swt) is better than a free woman who associates partners to Allah (swt). When Allah (swt) says

this to a people who used to look down upon slaves and who would never consider marriage to

slaves, they can realize how important Iman is and how repulsive it must be for them to marry

Mushrik women. Allah (swt) tells the Muslims that if they are looking for a marriage partner it is

better for them to choose a slave woman that has Iman in the Oneness of Allah (swt) rather than

a free woman who believes in another god besides Allah (swt) or obeys another lord besides

Allah (swt). This shows how it is Iman that matters in the Sight of Allah (swt) and not social status

or wealth.

Then Allah (swt) says “And do not give (your women) in marriage to the Mushriks

until they believe. A believing slave is better for you than a Mushrik although he may

please you”. Here we see that Allah (swt) commands the Muslims not to give their daughters and

the women who are under their care to men who associate partners with Allah (swt). Allah (swt)

tells them that it is better for them to give their daughters to a believing slave than a man who

believes in another god besides Allah (swt) or who obeys another master besides Allah (swt).

Notice also for both of these cases how Allah (swt) says that the Muslims must leave the

Mushriks even if the Mushriks are pleasing to them. This pleasure and this temptation that you

see from the Mushriks is only from Shaitan. Shaitan wants you to be disobedient to Allah (swt), so

he will make the Mushrik very pleasing to you. He will make you admire them for their beauty, or

their wealth or their social status. He will tell you that you need them and he will remind you of all

the pleasures and joys that you can get if you should marry them. This is all part of his deception.

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When he comes to you and says such things to you, remember what Allah (swt) tells you in the

next part of this ayah.

Then Allah (swt) says “These call to the Fire while Allah calls to the Garden and to

Forgiveness by His permission”. What does a Mushrik man or woman call to except the Fire?

They do not believe in the Oneness of Allah (swt). They dedicate their lives to other than the

worship and servitude of Allah (swt). Will it not then be the case that they will call their marriage

partner to the kind of life that they live? A life of heedlessness to Allah (swt). A life of

disobedience and sin to the Law of Allah (swt). They will take you away from Allah (swt)

consciously or unconsciously. They may deliberately try to turn you from your Din by trying to

convince you that Allah (swt) should not be all that important in your life. Even if they do not do it

deliberately they still might take you away from Allah (swt) just by being someone who is your

spouse but who is not from your Din. When you live with them and you spend your time with

them, you will talk with them about what is on their minds not realizing that this is speech that

does not earn the Pleasure of Allah (swt) and you will do the activities that are pleasing to them

not realizing that these are actions that do not earn the Pleasure of Allah (swt). Allah (swt)

created you so that you will strive to seek His (swt)’s Pleasure by worshipping Him (swt) and

serving Him (swt). How then will your Rabb like it when you choose a marriage partner that takes

you away from this purpose? Just by being who they are, a Mushrik, they are calling you to the

displeasure of Allah (swt) and the displeasure of Allah (swt) is the Fire. May Allah (swt) save us

from the Fire!

Allah (swt) on the other hand calls to the Garden and to His (swt)’s Forgiveness by His

(swt)’s permission. Is this not much better than what they call you to? Yes it is true that the beauty

of the Mushrik woman, as well as her wealth and her social status may be pleasing to you, but

these are fleeting enjoyments of the life of this world. Her beauty will eventually fade with the

passage of time, and she could easily lose her wealth and her social status if Allah (swt) wills it

so. Is it then worth it to give up the Garden and to give up the Forgiveness of Allah (swt) for the

ephemeral pleasures of the life of this world? The Garden is pure bliss and it is forever, and the

Forgiveness of Allah (swt) is worth even more than that. For Allah (swt) to forgive us for all of the

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sins that we have done and to forgive us for all of our shortcomings in our worship and servitude

of Him (swt) and for Him (swt) to accept us as a creation of His (swt) that He (swt) is pleased

with. How wonderful would that be? Is even the most beautiful, and the wealthiest and the most

high standing of Mushrik women worth sacrificing that for?

This part of the ayah is also further evidence that Allah (swt) uses metaphors in the

Quran. Notice that Allah (swt) says here that He (swt) calls to the Garden and to His (swt)’s

Forgiveness. But can anyone of us literally hear Allah (swt) is calling us? Of course not, but

rather this is a metaphor to mean that Allah (swt) calls us through His (swt)’s prophets and

messengers. It could also mean that Allah (swt) calls us through His (swt)’s Book. We understand

the meaning but we can also see that the literal meaning is not what is meant here, but rather it is

an example of the many ayahs in Quran where Allah (swt) uses metaphors. So we see once

again how those who say that we must only take the literal meaning from every ayah are wrong.

The Prophet (saw) said that a woman can be married for her beauty, for her wealth, for

her social status or for her Din and then he (saw) told us to marry our wife for her Din. So not only

must we choose a believing wife as Allah (swt) has commanded us to in this ayah, but we must

try to choose a spouse whose Din is strong. When you realize that the very purpose of your life is

the worship and servitude of Allah (swt), you will see why the Prophet (saw) told you to do this.

What man does not desire a beautiful wife or a wealthy wife or a wife of high standing? The same

is true for sisters when they seek their husbands. There is nothing wrong in seeking these from

our spouses. But the Din of our spouses must be given priority over all of these. If any

perspective spouse does not have Din, then none of these should matter. This is because we

exist to worship and serve Allah (swt), and unless the Din of our spouse is strong we will never be

fulfill the purpose of our existence. As Sayyid Qutb said in his tafsir of this ayah, there is no bond

between any human beings that is stronger than the bond of marriage. Your spouse is your

partner in life so make sure that you choose a partner that will help you to fulfill the purpose of

your life rather than hinder you from it. May Allah (swt) give us and give all the sincere Muslims

spouses that will help them to fulfill their purpose of worshipping and serving Him (swt)!

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 In the final part of this ayah, Allah (swt) says “and He makes clear His Signs for

mankind that they may remember”. Allah (swt) makes His (swt)’s Signs clear for mankind so

that they may remember the purpose of their existence. Allah (swt) created mankind to worship

and serve Him (swt) and Allah (swt) sent the Quran to mankind so that they may know how to

accomplish this purpose of their existence. In the ayahs of the Quran, Allah (swt) made clear how

He (swt) is to be worshipped and served. From this ayah, we can see that even the choice of our

spouse is part of our worship and servitude to Allah (swt). By choosing a believing spouse whose

Din is strong we are serving our Rabb but by following our lusts and our greed and choosing

other than that we are turning away from serving our Rabb. So always remember why you were

created, and always make the choices that will enable you to fulfill the purpose of your creation.

May Allah (swt) help us to remember Him (swt)! May Allah (swt) help us to choose spouses that

will help us to fulfill the purpose of our creation! May Allah (swt) help us to raise families that will

worship and serve Him (swt) just like we do!

223. And they ask you about menstruation. Say, “It is a impurity, so keep away from

women during menstruation, and do not come near them until they are purified. So when

they are purified, then come to them as Allah has commanded you. Surely Allah loves

those who make Tawbah and those who purify themselves.

In the previous ayah we saw how Allah (swt) commanded the Muslims that the spouse

that they choose must be one with Iman. Allah (swt) told them to keep away from those men and

women who associate partners with Him (swt), even if they may be pleasing because of their

beauty or their wealth or their status. Thus we saw how the foundation of the Muslim family must

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be based on belief and submission to Allah (swt). We saw how the very purpose of these two

people coming together to form this union must be done as an act of worship and servitude to

Allah (swt). Now once a couple comes together we all know what they do in order for Allah (swt)

to give them children. Here Allah (swt) brings the attention of the Muslims to an issue that was

very controversial at the time of the Prophet (saw) in regards to this private action between a man

and wife.

Allah (swt) says “And they ask you about menstruation”. Some Muslims came to the

Prophet (saw) and asked him (saw) about the ruling of Allah (swt) on menstruation. From this fact

alone we can see the attitude that the early Muslims had towards their Din. They did not see their

Din as only their prayers and their fasting, but they saw their Din as a complete way of life that

addressed every aspect of their life, even this most private aspect of their life. They knew that

every moment of their life was part of their test and so every moment of their life they should try to

worship and serve Allah (swt). They knew that even their time with their wives in the night was

part of their worship and servitude of Allah (swt). So they came and asked the Prophet (saw)

what is the correct action that they should do with their wives when they are menstruating in order

to seek the Pleasure of Allah (swt).

In response to this inquiry, Allah (swt) commands the Prophet (saw) to say “It is a

impurity, so keep away from women during menstruation”. Women who are going through

their monthly courses are impure just like men are after they have had an ejaculation. During this

time of impurity, there are certain actions that women cannot do. They cannot pray, fast, touch or

recite the Quran or enter a masjid or place of prayer. Similarly as Allah (swt) tells us in this ayah,

their husbands cannot have sexual relations with them during this time. This does not mean that

your wives must be avoided completely when they are going through monthly courses, rather it

only means that you cannot have sexual intercourse with them during this time. You can still talk

to them, eat with them, play with them, and the scholars even say that you can enjoy them from

the part of their body that is above their navel. The only rule is that you must keep away from their

private parts during this time. So what Allah (swt) means by “keep away from women” is that you

cannot have sexual intercourse with them during menstruation.

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 Recall how Allah (swt) called our Ummah a “middle nation”. We can see with the ruling

that Allah (swt) has given us regarding menstruation how He (swt) has given us the middle path,

the correct path in between the two extremes that other cultures and religions follow. There are

some religions and cultures that avoid women completely when they are menstruating. They treat

women as if they are carrying some kind of plague. They do not sit with them, they do not talk

with them, they do not eat with them, and they do not even stay in the same room with them.

Other cultures do everything with women when they are menstruating, even having intercourse

with them from where the blood is coming. So the ruling that Allah (swt) has given us here is the

middle way and the correct way between these two extremes.

Then Allah (swt) says “and do not come near them until they are purified”. As we

said, menstruation is a state of impurity. Here Allah (swt) emphasizes the fact that Muslims must

not approach their wives for intercourse until they have been cleansed of this impurity. The

scholars say that a woman purifies herself by making the ghusul or the full bath after her courses

have ended. The fact that Allah (swt) repeats the command not to come near our wives when

they are menstruating in this part of the ayah shows us what a terrible sin it is to have sexual

intercourse with one’s wife while she is menstruating. It is an action that is most displeasing to

Allah (swt) and we must avoid it all costs no matter how much our desires may prompt us to

come near them. May Allah (swt) give us Sabr!

Then Allah (swt) says, “So when they are purified, then come to them as Allah has

commanded you”. Once their wives stop bleeding and when they have made ghusul, then

Muslims may approach their wives for sexual intercourse as they would usually do. At this point

their wives have been purified and they may be enjoyed as Allah (swt) has legislated. In his tafsir

of this ayah, Mawdudi says that the “command” of Allah (swt) in this ayah refers to the desire that

we all have for our wives. This desire is a command that Allah (swt) has placed in all of us. We go

to our wives to fulfill this command that Allah (swt) has placed in us. We go to our wives to fulfill

the desires that Allah (swt) has placed within us. Such is His (swt)’s Mercy and Bounty for us. Not

only has He (swt) given us the desire but He (swt) has told us how we can satisfy it. How much

then are we in debt to Him (swt)? How much then should we of the thankful?

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 In the final part of this ayah, Allah (swt) says “Surely Allah loves those who make

Tawbah and those who purify themselves”. Allah (swt) loves those who make Tawbah and He

(swt) loves those who purify themselves. When we are alone with our wives in the privacy of our

homes we are especially vulnerable to Shaitan. He may come to us and make us do actions with

our wives that are displeasing to Allah (swt). These actions may include approaching our wives

for intercourse while they are menstruating or it could mean keeping away from our wives

completely where we do not even speak to them. As we mentioned, both of these extremes are

forbidden by Allah (swt). We have an obligation to be good with our wives and keep their

company just as we have an obligation to stay away from their private parts while they are

menstruating. But Allah (swt) reminds us in this part of the ayah that if we should slip and

transgress the Law of Allah (swt) in regards to our wives while they are menstruating, then we

should rush to make Tawbah to Him (swt). We should rush to make repentance to Allah (swt)

because Allah (swt) loves those who repent to Him (swt). When we break the Law of Allah (swt)

we should not tell ourselves that we are safe since no one saw what we were doing. We should

know that Allah (swt) Knows what we did, and if we do not repent to Him (swt) then He (swt) may

take us to task for it. So if we have ever broken the Law of Allah (swt) when we are alone with our

wives, then we should rush to make Tawbah to Allah (swt).

Allah (swt) also tells us in this ayah how He (swt) loves those who purify themselves.

This is an encouragement for the sisters to rush to make the ghusul once their monthly courses

have ended. Their ghusul is a purification for them, and Allah (swt) loves those who purify

themselves. Allah (swt) gave them pure water with which they can clean their bodies and return

to a state of purity. A state in which they can make their prayers, fast, enter the masajid as well as

recite and touch the Book of Allah (swt). Through the ghusul, they can also come to a state in

which their husbands can come to them for intercourse and through that they can both fulfill the

purpose of their marriage; to raise a family of children who are worshipping and submitting to

Allah (swt). May Allah (swt) allow all of us to implement His (swt)’s ruling concerning

menstruation! May Allah (swt) allow us to rush to make Tawbah to Him (swt) when we transgress

His (swt)’s Law! May Allah (swt) allow us to purify ourselves for Him (swt)!

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 Before we leave our discussion of this ayah, we can notice how Merciful and

Compassionate Allah (swt) has been towards women with this ruling that He (swt) has given

concerning menstruation. As we mentioned there are some cultures who treat menstruating

women as if they are some kind of disease. They do not even go near them and they do not even

speak to them. While there are other cultures who view women only as an object of sexual

pleasure. These cultures have no problem with using the body of a woman to sell something.

They also do not respect and regard the woman when she is going through this difficult period of

her life. Many husbands from such a culture would have intercourse with their wives even when

they are menstruating. They do not care about cleanliness, decency or morality. They see

themselves as nothing more than apes that have evolved. So since they are animals, they can do

whatever animals do to satisfy their carnal desires. Allah (swt) rescued the woman from both of

these extremes with the Din that He (swt) revealed to the Prophet (saw). Women are the creation

of Allah (swt) just like men are, and He (swt) loves the believing women just as much as He (swt)

loves the believing men. Allah (swt) gave both the believing men and the believing women an

important role to play in the mission of carrying His (swt)’s Message to mankind. Each has their

job and their function as they both strive to fulfill their purpose of worshipping and serving Allah

(swt). May Allah (swt) make the Muslims and make all of mankind realize that this is the correct

Din that correctly governs the relationship between men and women! May Allah (swt) make them

realize that there is no other way of life that will help them find peace and tranquility in this world

and eternal joy and bliss in the next life except this Din!

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224. Your wives are fields for you, so go to your fields whenever you like, and send forth

good for yourselves. Have Taqwa of Allah and know that you will meet Him, and give good

news to the believers.

Marriage is the bond around which the Muslim family is built and the Muslim family is the

basis of the Muslim society, so we remind ourselves once again of the importance of marriage in

Islam. Allah (swt) has already described for us in previous ayahs the relationship between a

husband and wife. Recall how Allah (swt) described the husband and wife as garments for each

other, they each protect the other from sin and disobedience to Allah (swt) and they are both very

close to each other just like their garments are. In this ayah, Allah (swt) continues to describe for

us the relationship that a husband has with his wife. So as we read these ayahs we should

remind ourselves of the importance of marriage in Islam. We should also remind ourselves of how

the Muslim society is built on this relationship of love, tenderness and compassion. We should

also remind ourselves once again, how the very purpose of marriage, the very purpose of a man

and woman coming together to form this union is nothing other than the worship and servitude of

Allah (swt). The One and the Irresistible. The One to whom all must return.

Allah (swt) begins this ayah by saying “Your wives are fields for you, so go to your

fields whenever you like”. Here Allah (swt) makes a metaphor to the fields that a farmer goes to

plant his seeds. Through this metaphor, Allah (swt) reminds us once again that the goal of any

marriage, the goal of any man and woman coming together to perform that blessed act must be

the seeking of righteous children. Children who will be worshippers and servants of Allah (swt).

Children who will glorify and magnify Allah (swt) through their words and through their actions and

through their hearts. So although we take pleasure from our wives, and there is nothing wrong

with that, such is not the purpose why Allah (swt) placed this desire and this need within us. The

reason why Allah (swt) placed this need within us, the reason why we get married, the reason

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why we approach our spouses in our bedrooms is to have righteous children who will be

worshippers and servants of Allah (swt). Children who will carry on this responsibility of taking the

Message of Allah (swt) to mankind once we have returned to our Rabb. This is the primary

reason for our marriage. This is the primary reason for our coming together at night.

This goal of producing righteous children is so important that Allah (swt) commands us to

go to our wives whenever we like. This desire that men have for women is strong, and Allah (swt)

is the One Who made it so. This is so that we realize how important it is to have righteous

children, children who will worship and serve Allah (swt) and children who will carry the Message

of Allah (swt) to mankind after us. Thus whenever we want to we should go to our wives. In the

Shafi school the husband has many responsibilities that he must fulfill for his wife including

clothing her, feeding her, giving her shelter and taking care of all her other needs. But the only

one responsibility that the wife has to her husband is that she must make her body available to

him whenever he desires her. This is so that they can both fulfill the purpose of their marriage. So

though we take pleasure from our wives that must not be the sole reason for our coming together.

Rather we must have a hope when we come to our wives that our union will produce a child that

will glorify Allah (swt). A child that will serve Allah (swt). A child that will work for this Din. That is

why we should mention the Name of Allah (swt) when we approach our wives, and we should

keep this intention and have this hope every time we are with them. May Allah (swt) grant all the

sincere Muslim brothers and sisters in our Ummah children who will be even better worshippers

and servants of Allah (swt) than we are!

Then Allah (swt) says “and send forth good for yourselves”. Our children are the good

that we send forth for ourselves. We know from the hadith of the Prophet (saw) that a righteous

child will be a source of reward for us even after we have left this world. So once again we have

to stress that the purpose of marriage should be the upbringing of righteous children who will

worship and serve Allah (swt). That should be your intention when you are selecting your spouse,

that should be your intention when you make the marriage contract, that should be intention when

you approach your spouse in your bedroom, that should be your intention when your child is born,

and that should be your intention as you raise your child. When you lived your life to worship and

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serve Allah (swt), would you not also want your children to do the same as well when you leave

this world? So make sure you have this intention as you build your family and you raise your

children. If you do, then Insha Allah it will be good that you send forth for yourself in the Hereafter.

Then Allah (swt) says “Have Taqwa of Allah and Know that you will meet Him”. It is

not easy to raise children. Anyone who says that it is easy to raise children has not done a good

job of raising their children. It is a daunting task that requires patience, forbearance, mercy,

kindness, and strength. These are just to name a few of the many requirements that any good

parent needs to have. But although it is difficult, you must still strive to raise your children well.

Not only to raise them well but also to raise them to dedicate their lives to Allah (swt) like you

have done. If you should become lazy in this striving then you should remember what Allah (swt)

says in this part of the ayah. You should get that fear of Allah (swt). You should ask yourself how

it will be when you meet Allah (swt) and you have to answer for why your children are not His

(swt)’s humble worshippers and obedient servants like they were created to be. You will have to

answer for why you allowed your children to go astray. Allah (swt) gave you your children, so

what excuse will you give Him (swt) if you have allowed your children to turn away from the

purpose of their creation? You know what the purpose of mankind is, so make sure you teach

your children this purpose and you bring them up in a way that they fulfill this purpose. May Allah

(swt) enable us all to have Taqwa of Him (swt) in regards to our children, and as we raise them,

may we always remember that we will one day soon leave them and go to meet Allah (swt)!

In the final part of this ayah, Allah (swt) commands the Prophet (saw) to “Give good

news to the believers”. This part of the ayah is general and it always hold true. The believers

should always be given the best of news. Anyone who has even drop of Iman in their hearts will

eventually go to Paradise to abide therein forever. That is the best news one can give to any

human being. So rather than waiting for someone to tell you the news that you have received a

promotion, or the news that a business transaction was successful, or the news that you made

the honor roll in school, or the news that a house or car that you wanted is yours, you should

hope for the good news of Paradise and the good news of the Pleasure of Allah (swt). You should

hope that you will receive this news and you should hope that your family will receive it as well.

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Thus you should raise your children to be believers so that Insha Allah they will receive this news

when they leave this world. May Allah (swt) give us the enabling grace to raise our children to be

believers who will receive this good news!

This prayer is one that we should always be making especially in the times that we live in

today. Especially in these dark times when the ideas of Kufr and Bidah are rampant in the minds

of the Ummah, and it is becoming commonplace for the youth of this Ummah to renounce their

Iman completely. This is a time when it is especially important for you to look after the beliefs of

your children. Teach them about the Quran and the Sunnah. Remind them of the purpose of their

existence. May Allah (swt) save us and save our children from these dark times! May Allah (swt)

keep our Iman strong so that we also will be given the good news of the believers!

225. And do not make Allah a hindrance through your oaths from doing good, having

Taqwa, and making peace among mankind, and Allah is Hearing, Knowing.

In this ayah Allah (swt) continues to mould the first Muslim community that will be

responsible for carrying His (swt)’s Message to mankind. Here Allah (swt) reminds the Muslims

what they were created for. They were created to worship and serve Allah (swt). They were

created to be a source of good in this world. This is the purpose of their existence. In this ayah

Allah (swt) reminds them that there is nothing that should stand in the way of them fulfilling this

purpose for which they were created. Not even their own oaths and promises. Not even the oaths

and promises that they made in the Name of Allah (swt).

Allah (swt) says “And do not make Allah a hindrance through your oaths

from doing good, having Taqwa, and making peace among mankind”. The worship and

servitude of Allah (swt) is nothing but “doing good, having Taqwa, and making peace among

mankind”. Doing good means doing the actions that Allah (swt) is pleased with such as prayer,

fasting, having patience, fighting jihad and carrying dawah. Having Taqwa means having fear of

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Allah (swt) and staying away from the actions that are displeasing to Him (swt). So even if you

desire zina, looking at women, backbiting, cheating or taking interest you still avoid it because of

the fear of Allah (swt). Making peace between mankind is doing good for all mankind. It includes

helping them through their difficulties, helping to resolve their disputes, providing for them, and by

establishing the Law of Allah (swt) over them so that they can they can experience the Mercy and

Justice of the systems of Allah (swt). For non-Muslims making peace among mankind also

includes inviting them to Islam because there is no peace like the peace that comes from knowing

Allah (swt). These three duties are the mission of the Muslim. So Allah (swt) tells us in this ayah

that we should not let anything get in the way of this mission. Not even the oaths that we make.

Even if we made an oath in the Name of Allah (swt), we should not let that oath be an obstacle in

fulfilling our mission. So for example, suppose you made an oath that you would never speak to

your cousin, and you even mentioned the Name of Allah (swt) over that oath. Allah (swt) is telling

you here that to break that oath and maintain ties of kinship as part of your worship and servitude

to Allah (swt) is better for you than to hold on to your oath and break the ties of kinship with your

cousin permanently. In this way you do not allow anything to prevent your worship and servitude

of Allah (swt). You do not allow anything to prevent you from doing good.

When it comes to the breaking of oaths, there is a kafara or expiation that must be paid.

Since this is not a tafsir of fiqh, we will not go into the details of that here. If you find yourself in a

situation where you made an oath in earnest and you have to break it, please consult the books

of fiqh or talk to a scholar to find out how you should pay the expiation for your oath. Of course

we should respect and revere the Name of Allah (swt), and so we should not make useless oaths

using the Name of our Rabb. To make a meaningless oath in the Name of Allah (swt) is to show

disrespect to Allah (swt), may Allah (swt) save us from ever doing that! But at the same time if we

do make an oath in the Name of Allah (swt), and it was an oath for an action that was not

pleasing to Allah (swt) then we should not let that oath hinder us from the worship and servitude

of Allah (swt). Even if that oath has the Name of Allah (swt) over it, we should not let it hinder us

from our mission. We should pay the expiation and return to the actions that Allah (swt) is

pleased with. That is the meaning of this ayah as we see it and of course Allah (swt) Knows best.

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 In the final part of this ayah, Allah (swt) says “and Allah is Hearing, Knowing”. Here

Allah (swt) reminds us to be careful of the oaths that we make. We should not make an oath that

we do not intend to keep and then mention the Name of Allah (swt) over that oath. If we do then

we should know that Allah (swt) Hears the false oath that we made and He (swt) Knows that we

did not intend to keep it. Allah (swt) has created you to worship and serve Him (swt) and He (swt)

has forbidden you from lying. So how evil is it to make an oath with the Name of Allah (swt) and

then not keep that oath? Allah (swt) is Hearing and Knowing. We should always remember that.

This knowledge that we have of Allah (swt) and the Names of Allah (swt) should prevent us from

doing the actions that are displeasing to Him (swt). May Allah (swt) give us the ability to only

speak the words that He (swt) is pleased with! May Allah (swt) give us the ability to never make

an oath in His (swt) Name unless we truly mean it from the depths of our hearts! May Allah (swt)

give us the ability to fulfill the mission that He (swt) has given us in this life! Nothing matters

except that we strive to worship and serve Allah (swt) in everything that we do.

226. Allah will not take you to account for that which is vain in your oaths, but He will take

you to account for what your hearts have earned. And Allah is Forgiving Forbearing.

Recall how Allah (swt) ended the previous ayah by reminding the early Muslim

community that He (swt) was Hearing and Knowing. This was mentioned specifically in relation to

the oaths that they made. This reminder must have created a sense of fear among many of the

early Muslims. They would have remembered every single oath that they ever made, and then

they would have remembered how they had made some oaths that might not have been pleasing

to Allah (swt). For example some of them might have sworn to Allah (swt) about something which

they were not certain was the truth or not, or they might have sworn to Allah (swt) about

something which they thought was true but it did not turn out to be the truth, or some of them in

the days of Ignorance might even have sworn to something that was a lie. Many of the early

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Muslims used to be idol worshippers in their past before Allah (swt) brought them to the Light of

Islam, so some of them may even have made oaths to their idols. In the previous ayah, they were

reminded how Allah (swt) is Hearing and Knowing in regards to their oaths, and then they

remembered all these oaths that they had made in their past. Oaths that may not have been

pleasing to Allah (swt). So these early Muslims must have been gripped with fear. The Sahahbah

were always thinking about Allah (swt) and what they feared the most was Him (swt) being

displeased with them in any way. That is why in this ayah Allah (swt) reassures them that He

(swt) will not hold them to account for such oaths. When we see what Allah (swt) reveals in this

ayah we cannot help but think how much of a reassurance this must have been for the early

Muslims. We cannot help but realize how Kind and Merciful is our Rabb.

Allah (swt) begins this ayah by saying “Allah will not take you to account for that

which is vain in your oaths”. This means that Allah (swt) will not take us to task for those oaths

that we make unintentionally. So if you make an oath and you even mention the Name of Allah

(swt),over that oath, but you did not mean to make that oath and it was just something that you

tounge said, then Allah (swt) will not hold that oath against you. Allah (swt) will not hold you

accountable if you fail to fulfill that oath or if you fail to pay the expiation for it. Now as we

mentioned in the previous ayah, we should respect and revere the Name of our Rabb and we

should not make oaths in vain using the Name of Allah (swt). But if ever we do, if we are in a

debate or argument and we say such an oath unintentionally, then we can see from this ayah that

Allah (swt) will not hold that oath against us. From this we can see the Mercy and Compassion of

Allah (swt) for this Ummah. Allah (swt) could have easily held us accountable for these kinds of

oaths as well, and He (swt) could have easily punished us if we failed to fulfill these oaths. But

Allah (swt) IS Kindness and Mercy, so He (swt) will not hold us accountable for oaths that we

make in vain and oaths that we make unintentionally. How Wonderful and Perfect is our Rabb

Who is so Kind and Compassionate!

This part of the ayah is also a consolation for the early Muslims. In the days of Jahilliya,

they were in ignorance to the Oneness of Allah (swt) and ignorant to His (swt)’s Law. As we

mentioned at that time they may have made some oaths that may not have been pleasing to

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Allah (swt). So they can see from this part of the ayah that Allah (swt) will not hold them to task

for those oaths that they made in their days of ignorance. These include the oaths made to idols

and even the oaths made to Allah (swt) for something that was not true. Allah (swt) is pardoning

them completely for such oaths. How Kind and Merciful is our Rabb!

In the second part of the ayah, Allah (swt) says “but He will take you to account for

what your hearts have earned”. The oaths that you made with intention, knowing in your heart

that you were making this oath, these are the oaths that Allah (swt) will hold you to account for.

So if you make an oath, and you know that you are making this oath and you realize the

consequences of this oath, only then will Allah (swt) hold you accountable for that oath. Such an

oath is what your heart has earned because it is in your heart that the intention for the oath lies.

You fully intended to make this oath when you spoke those words and you even knew that it was

displeasing to your Lord. That is when you are held responsible for your oaths. Once your heart

has earned this oath, it is like a burden that your heart is carrying. The oath must now be fulfilled

or the expiation must be paid for it. Otherwise you will meet Allah (swt) on the Day of Judgment

with that oath not fulfilled. That should be a reality that none of us should want to be faced with.

That unfulfilled oath on our necks is just like a sin. It must be taken care of in the life of this world

before our death or the Last Day arrives. May Allah (swt) save us from unfulfilled oaths! May

Allah (swt) enable all of us to fulfill the oaths that we have made!

In the final part of this ayah Allah (swt) says “And Allah is Forgiving Forbearing”. Once

again we see Allah (swt) calming the fear of the early Muslims. We see how Allah (swt) reminds

them that He (swt) is Forgiving and Forbearing. Allah (swt) will forgive them the oaths that they

have made in the past, and He (swt) will forgive them the oaths that they made unintentionally.

He (swt) may even forgive them the oaths that they have made intentionally if they strive not to

repeat that sin in the future. The same is true for us as well. Even if we have made the oaths that

are displeasing to Allah (swt), and we have earned the punishment of Allah (swt) upon us for

these oaths that we have made, we still have to remember that Allah (swt) is Forbearing. Allah

(swt) could punish us for these oaths, but He (swt) does not. In His (swt)’s Majesty and His (swt)’s

Sublimity, Allah (swt) withholds the punishment that is due upon us even though He (swt) had the

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Full Power and the Complete Authority to punish us. Furthermore there is also a very good

chance that Allah (swt) will forgive us if we rush to repent for that false oath that we made, and

we promise never to do it in the future. That is why Allah (swt) is Forgiving and Forbearing. When

we hear these Beautiful Names of our Rabb it should motivate us to worship and serve Him (swt)

even more. How can you not love a Being that is so Pure and so Majestic! May Allah (swt) give

us the enabling grace to do that! How Beautiful and how Majestic and how Perfect a Master do

you have? Should you not strive to do everything in your power to serve such a Master?

227. The ones who make illa to their wives, they should wait four months. Then if they go

back, then surely Allah is Forgiving Merciful.

As we read these ayahs where Allah (swt) is building the first generation of Muslims carry

His (swt)’s Message to mankind, we see how He (swt) has given them rulings concerning

marriage and rulings concerning oaths. Marriage is the foundation of the Muslim family, which is

the foundation of the Muslim society. Similarly the oath or the word of a Muslim defines who he or

she is. The worth of a Muslim is his oath or promise. So we see the importance of these two

rulings for the early Muslim community. In these ayahs Allah (swt) is teaching the early Muslims

how they should base their marriages on Iman and He (swt) is teaching them how they should

always fulfill their oaths. These Quranic teachings are among the foundations of our Din, and we

as an Ummah need to learn them today. We as an Ummah today have reached a state where we

are so far from the Din that we also need to be inculcated with the basics of this Din like these

early Muslims were. Family and promises. These are two of the foundations of a Muslim, and

these are what this ayah speaks about. May Allah (swt) give us the ability to learn all of the

lessons in all these ayahs!

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 In this ayah, Allah (swt) brings the attention of the early Muslims to a special kind of oath

that used to happen between the husband and wife in the period of Jahilliya that was called the

illa. In the time of Jahilliya, the age of ignorance before this Message was sent, when a husband

and wife were going marital troubles and there were disputes between the two of them, the

husband would make illa to his wife. Basically this was an oath where he swears not to have

sexual relations with her for an extended period of time. This was meant to be a form of

punishment for the wife. The scholars tell us how the illa in the time of Jahilliya would sometimes

last years. We can imagine how difficult this must have been on the wife. The husband may have

had other wives or slave girls, but the wife would have to wait for years in a lonely bed and she

could not even ask for a divorce. In this ayah Allah (swt) destroys this cruel way in which the illa

was practiced in the time of Jahilliya.

Allah (swt) begins this by saying “The ones who make illa to their wives, they should

wait four months”. So here we see that Allah (swt) tells the Muslims that the maximum period for

the illa must be four months. If the husbands are going to make illa to their wives it must be for

four months or for a period shorter than that. Four months is the maximum duration for the illa.

Once the four months are over, the husband must start having sexual relations with his wife again

or he must divorce her. Four months is the maximum period that the wife can be left without

having sexual relations with her husband.

You may be asking yourself at this point as to why Allah (swt) did not destroy this practice

of illa completely if it is so unfair to women. First of all you should realize that it is wrong for you

to question Allah (swt). When your Rabb legislates a Sacred Law, your only job is to take it and

implement it will full submission. But in this ruling, we can see the benefit of illa if it is

implemented only for a relatively short period of time. What was unfair for women in the time of

Jahilliya was not the illa itself but the long period for which it lasted. However if the maximum

duration of the illa can be kept to four months, then there are benefits in it that we can see.

Sometimes when simple disputes arise between a husband and wife, the two of them may need

some time apart from each other. Once they spend some time away from each other, they will

begin to realize how much they love each other and how much they need each other. Temporary

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separation often brings love. But their period apart cannot be for too long. Such can be difficult on

both the husband and the wife. That is why Allah (swt) sets the maximum period of the illa to four

months. The husband can make the period less than four months but not more. So we see the

Mercy of Allah (swt) for both the husband and the wife in this ruling that He (swt) legislates.

In the second part of the ayah, Allah (swt) says, “So if they go back, then surely Allah

is Forgiving Merciful”. In this part of the ayah, Allah (swt) tells the Muslims that if they should go

back on the illa then they will find Him (swt) Forgiving and Merciful. In other words Allah (swt)

prefers when the husbands go back on the illa and return to their wives. Allah (swt) wants the

Muslims family to be together. So Allah (swt) is telling the Muslim men in this part of the ayah that

if should they go back on their promise to abstain from their wives then they will find Allah (swt) to

be Forgiving and Merciful.

The scholars disagree as to whether the expiation must be paid if the husband takes

back the illa before the time he specified in his oath ends. But the lesson that we can take from

this ayah is to see how Allah (swt) wants the Muslim couple to come back together. Allah (swt) is

telling the Muslim couple that if they should go back to each other then they will find Him (swt) to

be Forgiving and Merciful. Thus Allah (swt) is encouraging the Muslim couple to come together

and be a family once again.

One lesson of the many lessons that we can take from this ayah is to see that husbands

and wives should not be separate from each other for too long. The importance of family in our

Din cannot be stressed enough, and it is the bond between the husband and the wife that keeps

the family together. The stronger is the bond between the husband and the wife, the stronger the

family will be. So husbands should be careful not to keep away from their wives for a period of

more than four months. In this ayah Allah (swt) has told us that the maximum period for which a

husband can be away from the wife is four months.

A sad circumstance that we see developing in the Muslim Ummah today is that many

husbands leave their wives in their home country to come and work in the West. Most of these

brothers are unable to bring their wives to be with them in the West, and they cannot find work to

support their family back home in their own country. So what happens is that Muslim families are

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divided for years as the father works in the West and the mother is left alone with the children in

the home country. The only result is that the Muslim family, which is the very foundation of our

society, starts to crumble. This is one of the many sad circumstances that this Ummah has to

contend with as it tries to live without the Islamic State. The Capitalist economic system that rules

over the world today has set up a world order where the Western nations have all of the wealth

and resources and all other nations have little or nothing. They have pillaged our lands and they

continue to pillage our lands of all of our wealth and resources. This has left very little for the

people who live in those countries. So Muslim families have to become separated over great

distances for them get enough sustenance to survive. Can you imagine how painful it is for the

husband to see another day pass without seeing his family and how painful it is for the wife and

children to see another day pass without seeing their husband and father? Such is the reality of

the world today. May Allah (swt) give us the enabling grace to bring back the Islamic State so that

this Ummah can experience the Mercy of the Din of Allah (swt) once again!

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

In the previous ayah Allah (swt) told us about the illa and how it was a period for which

the husband would abstain from sexual relations with his wife for up to four months. This was a

way in which marital disputes can be settled. A period of up to four months was decreed for the

husband and wife to keep away from each other in their bedroom. They should both hope to

resolve their differences in this time, and come to realize how much they love each other and how

much they need each other. But what should happen if the four months should elapse and the

couple is still not able to resolve their differences. In that case as we can see from this ayah,

Allah (swt) permits divorce as an option.

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 Allah (swt) says in this ayah “And if they have resolved on divorce, then surely Allah

is Hearing Knowing”. The scholars say that divorce in Islam is not desirable, some scholars

even say that is the most disliked of the permissible actions to Allah (swt). But Allah (swt) still

permits it because there are some couples who are simply not compatible. There are some

couples who cannot bring themselves to love each other no matter how much they try. Allah (swt)

tells the Muslims in this ayah that if the husband and wife are settled on divorce, then He (swt) is

Hearing and Knowing. Allah (swt) Hears and Knows about all that happened between the couple

that led the two of them to this situation where they are faced with divorce. If the husband was

unjust with the wife or if the wife was unjust with the husband, then Allah (swt) Hears this injustice

and He (swt) Knows them both well.

So the lesson that we can take from this ayah is to see that Allah (swt) does allow divorce

for couples who are not compatible with each other. But since divorce is a disliked action, it

should only be taken as a last resort when there is no other option left. Allah (swt) wants the

Muslims to be happy, He (swt) does not want either the wife or the husband to suffer through a

marriage that is not working. But at the same time the husband and the wife both need to

remember that Allah (swt) is Hearing and Knowing, If either of them was unjust to the other or if

either of them failed in their responsibility to the other or if either of them failed to be kind and

compassionate to the other, then they should remember that Allah (swt) is Hearing and Knowing.

They should remember that they are in this world to worship and serve Allah (swt), and part of

that servitude is the good treatment of their spouse. So they should do all that they can to make

their partner happy in order to avoid a divorce. Only when all else fails should the couple opt for

divorce. May Allah (swt) help all Muslim couples remember that their first duty is to Him (swt)

even in their relationship to each other!

Many other religions of the world do not even allow divorce and the scholars of these

religions are critical of Islam for permitting divorce. But their criticism does not change the fact

that the rate of divorce among their followers is still much higher than that of Muslims. Their

criticism of Islam and its permitting divorce does not change the fact that among their society

even the concept of marriage has become a joke. Men and women in their culture would have

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dozens of sexual partners before they resolve on one of them to marry. Some of their couples

even live together for years before they get married. Even after marriage if either the husband or

the wife should sleep with another person, this is not looked upon as a terrible crime as it is

looked upon in Islam. Some husbands and wives even permit their spouses to have relationships

outside of their marriage, that is how disgusting and corrupt their culture is. How different is this

from Islam where Allah (swt) teaches both men and women to save themselves from their

childhood for their wives and their husbands? A Muslim man is not even allowed to look with lust

at a woman who is not his wife, he has to save himself completely for her. The same is true for

Muslim women. Is it a surprise then that the rate of divorce is much higher in their society than it

is in ours? In our culture Allah (swt) permits divorce but only as a last option when all other

means of reconciliation fail. This shows the importance that Allah (swt) has placed on preserving

the marriage and thus preserving the family. So we see that the importance of the family in our

Din cannot be stressed enough. May Allah (swt) help the Muslims and mankind to realize the

Mercy and Justice that He (swt) has placed in this Din that He (swt) has revealed for us!

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229. And the divorced women should keep to themselves in waiting for three periods, and

it is not lawful for them to conceal what Allah has created in their wombs if they believe in

Allah and the Last Day. And their husbands have the greater right to take them back in that

period if they desire reconciliation. And they (women) have rights similar to those (of men)

over them in equity. And the men are a degree over them. And Allah is Mighty, Wise.

In the previous ayah we saw how Allah (swt) began to teach the Muslim community about

divorce. We mentioned how Islam was one of the few religions where divorce was permissible

and how it was a way out for couples who are not compatible. However we also mentioned how

divorce was an action that was disliked by Allah (swt), and it was best for a couple to try and

reconcile their differences and avoid divorce if it was at all possible. However for those couples

who are determined on divorce, they need to know how it should be performed. Even the method

in which divorce is to be performed is legislated by the Law of Allah (swt). This is what Allah (swt)

brings our attention to here. The fact that Allah (swt) would reveal an entire ayah detailing how

divorce is to be performed shows us how important marriage and family are in the Din.

Allah (swt) begins this ayah by saying “And the divorced women should keep to

themselves in waiting for three periods”. The first phase of the divorce is that the woman has

to go through a waiting period. In this time she is not married to her husband but she cannot

marry anyone else either. The length of this waiting period is based on her monthly courses and

there is a difference of opinion among the scholars as to its exact duration. Some scholars say

she has to wait for three periods of menstruation while others say that she has to wait for three

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period of purity between menstruation. We will not go into the details of their debate here

because this is not a tafsir of fiqh. We urge the reader who is interested in this topic to read the

books of fiqh that cover this topic. For us the lesson that we can take from this ayah is to see how

Allah (swt) is giving the Muslim couple yet another chance to reconcile their differences and come

together. This is a time for the husband and wife to be apart, and perhaps in this time, they will

realize how much they need each and how much they love each other. Often times when you

spend time away from a person you realize how much need them and how much love them. With

this realization it is hoped that Muslim couple may come back together. So we see from this part

of the ayah that the first phase of divorce is that a woman must wait for a certain period. In this

period it is hoped that the couple will see past their differences and come together.

In the next part of the ayah, Allah (swt) says “and it is not lawful for them to conceal

what Allah has created in their wombs if they believe in Allah and the Last Day”. Here Allah

(swt) tells the Muslim women that it is forbidden for them to conceal what He (swt) has created in

their wombs. This could be a child or it could be their monthly courses. Both of these are to be

found in the wombs of women and both of these are known only by those women. So she should

not conceal her pregnancy or her monthly courses when she is in this waiting period. Remember

that the waiting period of the woman that we discussed above is based on her monthly courses,

so it is very important that she be honest about the duration of this time. She cannot make the

waiting period shorter or longer by lying about her monthly courses. Similarly she cannot lie about

a child that she might be carrying. If she is with child, then the husband has a right to know about

it because it is his child as well. So in this part of the ayah Allah (swt) tells the women who are in

their waiting period for divorce that they should not conceal a pregnancy and they should not

conceal their monthly courses. If they do conceal, then they will have to answer for their sin when

they meet Allah (swt) on the Last Day. May Allah (swt) save all our sisters from meeting Him (swt)

with this sin on the Last Day!

In the next part of the ayah Allah (swt) says “And their husbands have the greater

right to take them back in that period if they desire reconciliation”. Here we see one of the

reasons why Allah (swt) legislated the waiting period for women. It is a time in which their

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husbands can take them back if they both desire reconciliation in that period. Allah (swt) tells us

in this ayah that during this waiting period the husbands can take back their wives back if both of

them want to come back together. The wife does not have to go back to her husband if she does

not want to, and it would be a sin on the husband if he takes her back only to have sexual

relations with her. Rather they can only come back together if they both want to come back

together. This is yet another chance that Allah (swt) has given for the family to be preserved.

Now a question that you may have is what does Allah (swt) mean by “the greater right”

that the husbands have? This means that it is husbands of the women who have a right to them

over anyone else during this period and it is the husbands who can choose to take them back. So

the women are not lawful for anyone else during this waiting period, it is only their husbands who

have a right to take them back and resume the marriage.

Then we see that Allah (swt) says “And they (women) have rights similar to those (of

men) over them in equity”. This part of the ayah is general and not restricted only to the subject

of divorce. Here Allah (swt) says that Muslim women have rights over Muslim men just as Muslim

men have rights Muslim women. The rights that Muslim women have over men is that their

husbands have a responsibility to provide for them and to treat them with kindness and

understanding. The rights that Muslim men have over their wives is that their wives have a

responsibility to obey them, provided that their husbands do not tell them to do anything

forbidden. They both have a responsibility to treat each other with respect and kindness and a

responsibility to try to make each other happy. If either the husband or the wife fails in this duty,

then he or she is answerable to Allah (swt).

Then Allah (swt) says “And the men are a degree over them”. Many people would read

the translation of this ayah and think that Allah (swt) has given preference to men over women in

Islam. People who think in such a way a truly ignorant about Allah (swt) and His (swt)’s Book.

Why would the Creator of both men and women, who is Just and Merciful, treat one of them

better than the other or give preference to one over the other? So it is no way true that Allah (swt)

has given preference to men over women. Men and women are all the creation of Allah (swt) and

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He (swt) does not love any person more because of their sex. Allah (swt) loves the ones who are

the most obedient to Him (swt), be they men or women.

What then is the meaning of this part of the ayah? If you connect this part of the ayah

with the previous part, then you will see the meaning of this part clearly. What Allah (swt) is

saying is that men have a greater degree of responsibility over women. It is the responsibility of

the husband to take care of the family, to provide for the family, to look after the safety and the

well being of the family. This is all in addition to the responsibility that both men and women have

in carrying the Message of Allah (swt) to mankind. All of this burden and responsibility Allah (swt)

has placed on the shoulders of the husbands. So some men who are knowledgeable in the Law

of Allah (swt) would even say that women are to be envied in Islam because they do not have as

many duties and responsibilities as men. The only responsibility that women have is to take of

their husbands and their family. Once they have done that then they have fulfilled all of the

responsibilities that their Creator has given them. Of course they can do more if they wish and

they will be rewarded by Allah (swt) but such would not be an obligation on them. So we see that

what Allah (swt) says in this part of the ayah is not that men are better than women but that men

have a greater degree of responsibility than women. As always, Allah (swt) Knows best.

Those who say that Allah (swt) has given preference to men over women or that women

are less than men in Islam are truly ignorant both about Islam and about how women in other

ideologies besides Islam are treated. We challenge you to find any ideology that treats women

better than Islam. If you are thinking about the West today then you are severely mistaken. What

can you say about an ideology that treats the body of a woman like an object? This is a society

that has no problem using the body of a woman to sell a can of beer. Her body is something to be

displayed to everyone only so that they can sell that can of beer. That is what they have reduced

her existence to. Just an object of decoration like a fancy car or a big house. But then again what

do you expect from a people who not long ago in their history did not even see women as

human? Read the books of the Europeans and you will see that not long ago they used to debate

as to whether the woman was even human or not. Those who said that she was human still said

that her only role was to serve the man. It is not only the West today but every single ideology,

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thought, religion or system of life since the existence of man has always looked down upon

women and has always transgressed against and oppressed women. In the Hindu tradition for

example it was expected until not long ago for the woman to jump into the fire used to cremate

her husband’s body. Similarly many Jewish Rabbis would make a prayer where they would thank

god for not being born a woman. In all of these societies women have always been treated as

less than men. Women have always been looked down as despicable creatures. This is because

these societies have been made by men and men desire power over women. That is why men

have created a culture where they have given themselves power over women. Islam is the only

ideology that is not from the mind of man but rather it is from the Creator of both men and

women. That is why in Islam Allah (swt) has given both men and women their rights and Allah

(swt) has given both of them their proper roles in the Muslim family and the Islamic society. We

do not need to go over all of the rights that Allah (swt) has given women in Islam here because

that would take pages and pages of this tafsir. We invite the reader who is interested to go and

research the topic for themselves. However we will mention here that not only has Allah (swt)

given women countless rights in Islam but He (swt) has also given them the greatest blessing.

That blessing is that women are also entitled to the Garden and to gain the Pleasure of Allah

(swt) just like men are. How wonderful is that? This Message that leads to the Pleasure of Allah

(swt) and to the Garden of eternal bliss was revealed just as much for women as it was for men.

All of the laws of Islam, with a few exceptions, apply to women just as they do for men. Allah (swt)

addresses women in this Message just as He (swt) addresses men. So for example the

command to pray, the command to fast, the command to give Zakat, the command to make Hajj,

to command to carry dawah, all of these commands apply to women just as they do for men. So

how can anyone find faults with the way this Din treats women when it was revealed for women

just as it was revealed for men? Rather it is only ignorant people and people who want to find

faults with Islam in order to attack this Din who have a problem with the role of women in Islam. In

reality however their problem lies much deeper than simply finding faults with role of women in

Islam, their problem is that they do not really believe that this Din is from Allah (swt). If they truly

believe that this Din is from Allah (swt), then they will not question any of its laws because they

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know it is from the All-Knowing and the All-Wise. They will realize that we as humans whose

knowledge is so limited are not one to question the All-Knowing and the All-Wise.

Allah (swt) ends this ayah by reminding us that He (swt) is the Mighty and the Wise.

Realize now Who these laws come from. The One Who has Power over all things. The One Who

has all of the Knowledge. The One Who has the Perfect Wisdom. So it is not the place for men or

women to question any of the laws of Allah (swt). When you realize Who these laws come from,

you know that all that you can do is submit to them with full submission. Such is the Majesty and

the Sublimity of the Being that revealed this Law. May Allah (swt) help us all to realize this fact!

230. The divorce is twice. (After that) keep them with M’aruf or let them go with kindness.

And it is not lawful for you to take back any part of what you have given them, unless they

both fear that they cannot keep within the limits of Allah, but if you fear that you cannot

keep within the limits of Allah, then there is no blame on them both for what she takes

back. These are the limits of Allah so do not transgress them. And whoever transgresses

the limits of Allah these are the Dhalimoon.

In this ayahAllah (swt) continues to give the early Muslim community rules on how the

divorce is to be conducted. From these detailed laws we can see once again the importance that

Allah (swt) has placed on family and the importance that He (swt) has placed on the relationship

between men and women. In the previous ayah we saw how Allah (swt) legislated that the first

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step in divorce is that women are placed in a waiting period. This is meant to be a period of

reconciliation between the husband and the wife, a time apart from each other in which they can

work out any differences that they have. We also mentioned how it was hoped that the two of

them would come back together during that period. In this ayah we see Allah (swt) continues to

give us the rules concerning divorce. In particular, Allah (swt) destroys a custom of the age of

ignorance that was particularly cruel and unfair to women. In the time of Jahilliya, men would

divorce and take back their wives several times. They would divorce them then take them back

only to divorce them again. This process repeated again and again. Husbands would divorce their

wives over the most trivial of matters. They would not let their wives be happy with them and they

would not let their wives go to find another husband. They treated their wives like property whom

they could just keep and let go whenever they wanted. So they just divorced and remarried these

poor women whenever they felt like it. In this ayah Allah (swt) destroys such a cruel practice.

Allah (swt) says, “The divorce is twice”. Here Allah (swt) puts a limit on the number of

times that a man can divorce his wife. Allah (swt) says that a man can only pronounce divorce on

his wife twice. Then Allah (swt) commands the Muslim husbands “(After that) keep them with

M’aruf or let them go with kindness”. After men have pronounced divorce on their wives two

times, they then must keep their wives with M’aruf or let them go with kindness. The word M’aruf

covers all of the duties and obligations that a husband has towards his wife. So husbands should

treat their wives well and fulfill all of their wives’ rights and obligations, if they are not able to do

that then they should let them go with kindness. To “let them go with kindness” is the third and

final divorce. Notice that even in the way Allah (swt) commands Muslims to divorce their wives is

with kindness and mercy. It should not be an argument or debate where the husband and wife

separate filled with hatred for each other. It should not be a divorce where the marriage ends with

husband and wife fighting with each other, each one running to the best lawyer that they can find

so that they can the most property and the most control over the children. Rather when a Muslim

couple divorces, it should be with love and kindness. Both husband and wife should realize that

they were both created to be the worshippers and servants of Allah (swt). So Allah (swt) should

take priority in their lives over everything else. If they can both see that their marriage is not

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working and that they are not compatible as a couple, then they can part ways but it must be with

kindness and mercy. Instead of having hatred for each other they must both remember the

purpose of their existence and that is the worship and servitude of Allah (swt). When they both

live for Allah (swt), then they know that they cannot waste the precious moments of their life in

this world having hatred for each other. May Allah (swt) help us all to reach this ideal!

Then Allah (swt) says “And it is not lawful for you to take back any part of what you

have given them”. We know that when a Muslim man gets married, he has to pay a Mahar to his

wife. This is a gift that the husband gives to this wife when their marriage contract is ratified. In

addition to the Mahar, a husband may buy several other gifts for his wife over the course of their

marriage. In addition to the Mahar and the gifts there is also whatever the husband spends to

take care of his wife as he is obligated to do while they are married. All of this includes what a

husband may give his wife over the course of their marriage. In this part of the ayah Allah (swt)

tells Muslim husbands that if they divorce their wives then it is not permitted for them to take back

anything that they may have given their wives. Not the Mahar. Not the gifts. Not all that he bought

to support her. All that he has spent on her while they were married belongs to her. Since he has

touched her she is now entitled to keep everything that he has given her and everything that he

has spent on her. If the husband tries to take anything back or if he even asks for something back

then this is a sin upon him for which he has to answer to Allah (swt). May Allah (swt) save us all

from doing the actions that are displeasing to Him (swt)!

In the next part of the ayah we see that Allah (swt) says “unless they both fear that

they cannot keep within the limits of Allah, then if you fear that you cannot keep within the

limits of Allah, then there is no blame on them both for what she takes back”. This part of

the ayah is actually referring to a special kind of divorce called Al-Khul. This is a divorce that the

wife initiates when she is in some way displeased with her husband. She does this divorce by

giving her Mahar or a portion of her Mahar back to her husband. When she returns this Mahar

and the husband then accepts what she returns then the two of them are divorced. Notice the

reason that Allah (swt) gives here for such a divorce to be initiated. It is when His (swt)’s limits

cannot be observed. So even though divorce should be sought to please Allah (swt).

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 Once again we see the Mercy and Justice of Allah (swt) for women in that He (swt) has

given them the right to divorce their husbands if they feel that the marriage is not working. Notice

once again how Allah (swt) describes this kind of divorce. He (swt) says that this is the divorce

where the husband and wife both fear that they cannot keep within His (swt)’s Limits. Allah (swt)

has commanded both husband and wife to live in kindness with each other, and He (swt) has

commanded each of them to fulfill the rights of the other. If either of them feels that they cannot

keep the rights of the other, or they are unable to treat each other with kindness, then they are

transgressing the limits of Allah (swt). This is because the limits of Allah (swt) include that both

husband and wife be kind with each other and they each fulfill each other’s rights. So if the wife

reaches a point where she can no longer live in kindness with her husband, she just does not find

the love for him, or if she feels that she can no longer fulfill her duties as a wife like coming to the

bedroom when he calls her, then she can initiate this divorce called Al-Khul. She does this by

giving back her Mahar or a portion of it. The divorce of Al-Khul is the only time when there is no

blame on the husband for taking back the Mahar that he gave his wife. Allah (swt) Knows best!

In the final part of this ayah, Allah (swt) says “These are the limits of Allah so do not

transgress them. And whoever transgresses the limits of Allah these are the Dhalimoon”.

These laws concerning marriage and divorce are the limits set by Allah (swt). It is not right for

either the husband or the wife to transgress these limits. So for example it would be a sin on the

husband to divorce his wife more than two times just as it would be a sin on him to take her back

only to have sexual relations with her. Similarly it would a sin on the wife to refuse to give her

husband the Mahar if she intends to divorce him through Al-Khul just as it would be a sin on her

to hide a pregnancy or her monthly courses during her waiting period. Similarly it would be a sin if

either of them failed to fulfill the obligations that they have to the other or if they failed to treat

each other with kindness. Both the husband and the wife need to realize that these limits have

been set by Allah (swt). Their Lord and Master, their Creator and Sustainer, the One to Whom

they will return for judgment. They should realize that if they transgress these limits, if they do the

actions that are displeasing to Allah (swt), then they would be among those whom Allah (swt) is

referring to in this ayah as the Dhalimoon. Do they realize what it means for Allah (swt) to

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include them in the company of such people? These are the people who commit evil, injustice

and transgression. The ones who are arrogant before the Divine. The likes of Firaun and Abu

Jahl. Would either the husband or the wife ever want to be counted among such people? Would

they ever want to return to Allah (swt) as such? So they must do everything to avoid the actions

that are displeasing to Allah (swt) and they must do everything to avoid being from among the

Dhalimoon. May Allah (swt) give us all the ability to do that! May Allah (swt) give His (swt)’s

enabling grace to all the Muslim husbands and wives to always be in His Pleasure (swt) and to

never be from among the Dhalimoon!

231. So if he divorces her, then she is not lawful on him after that, until she marries

another husband, then if he divorces her then there is no blame on them both if they

reunite provided they are sure that they can keep within the limits of Allah. These are the

limits of Allah that He makes clear for a people who know.

In this ayah Allah (swt) continues to relate for us the rules concerning divorce. Allah (swt)

describes for us each step of how the divorce should be performed. We can see from these

ayahs how divorce is one of the most important rulings in Islam. Although it is an action that is

disliked by Allah (swt), it is still an action that must be handled very delicately. This is because it

is an action that breaks the Muslim family, which is the foundation of the Muslim society. So

although divorce is necessary for Muslim couples who are just not compatible, it must still be

handled very carefully. Thus we see Allah (swt) give the Muslim community detailed laws on how

the divorce is to be conducted. This should remind us once again of the importance that has been

placed on the family and the well being of the family.

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 As we look at these ayahs we are reminded that the Quran is a legal text. It is a detailed

law on how the human being should conduct the affairs of his life. It is not a Book simply to be

read when someone passes away or in Ramadan. It is a practical Book that must be

implemented in every aspect of the life of the individual and the society. When will the day come

when the Muslims will once again look to the Quran in this way?

Allah (swt) begins this ayah by saying “So if he divorces her then she is not lawful on

him after that”. Recall from the previous ayah how Allah (swt) said that the divorce was twice.

After that the husband must keep his wife with M’aruf or he should let her go with kindness. In this

ayah, Allah (swt) describes what the husband must do after he has divorced his wife a third time.

As we can see from this ayah, Allah (swt) says that his wife is no longer lawful for him after the

third divorce. After the third divorce, even if the husband and the wife both want to come back

together they will not be allowed to. If they were to get married after a third divorce, it would a sin

on both of them. After they have been divorced three times, there is only one way in which they

can come back together after that.

Allah (swt) says in the next part of the ayah “until she marries another husband, then

if he divorces her then there is no blame on them both if they reunite”. After the third divorce

the only way that the husband and wife can come back together is the wife marries another man

and then he divorces her. Once this other husband divorces her she is allowed to come to her

first husband. She may also return to her original husband if her second husband passes away.

This is the meaning that we believe Allah (swt) gives in this ayah and Allah (swt) Knows best.

In his tafsir of this ayah, Ibn Kathir tells us of a practice called Tahlil. This was a practice

where a woman would purposely get married to another husband only to go back to her original

husband. Ibn Kathir also tells us how Prophet (saw) cursed the ones who practiced Tahlil. So we

see that although Allah (swt) allows a woman to go back to her first husband after she has been

married to another, neither the husband nor the wife can purposely arrange for a marriage to

another man only so that the two of the can get back together. Such a practice is forbidden in the

Law of Allah (swt), and the two husbands and the wife who knowingly participate in such an

action earn the Wrath of Allah (swt). May Allah (swt) save all of us from His (swt)’s Wrath!

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 In the next part of the ayah Allah (swt) puts a condition on the two of them coming back

together. He (swt) says, “provided they are sure that they can keep within the limits of

Allah”. Here Allah (swt) says that the husband and wife can only come back together if they are

both sure that they can both keep within His (swt)’s limits. The limits of Allah (swt) are the rules of

Allah (swt) concerning marriage. For the husband to keep within the limits of Allah (swt) he must

fulfill all of his duties and obligations towards his wife and he must treat her with kindness, and

similarly for the wife to keep within the limits of Allah (swt) she must fulfill all of her duties and

obligations towards her husband and she must treat him with kindness. So if the two of them are

sure that they have love for each other, that they desire each other, that they believe they can

better worship and serve Allah (swt) together, then they can go back to each other even after a

third divorce and even after another man has already married her and left her.

Then in the final part of this ayah, Allah (swt) says “These are the limits of Allah that

He makes clear for a people who know”. Once again we should remind ourselves Who these

laws come from. These laws are not from any human, but they are from the Lord and the Master

and the Creator and Sustainer of the heavens and the earth. How then should we revere and

respect these laws when we know from where they come? Our first duty is to believe that these

laws are from Allah (swt), and then we should strive to implement them in our lives in order to

seek the Pleasure of Allah (swt). So when you fulfill the rights of your spouse and you treat them

with kindness, you are not doing it for them but you are doing it for your Lord and Master as He

(swt) has commanded you to do. And has Allah (swt) made His (swt)’s laws difficult to understand

or in any way unclear or obscure? Are the laws of Allah (swt) in the Quran and Sunnah confusing

and contradicting? No! Rather as Allah (swt) says in this ayah about His (swt)’s laws that “He

makes clear for a people who know”. All of the laws of Islam are clear for a people of

knowledge and understanding. There have been thousands and thousands of scholars in the

history of this Din and none of them have ever complained that the laws of the Quran and Sunnah

are confusing in any way. The laws of Allah (swt) are clear for the people of knowledge. It is only

ignorant people who have no knowledge that think the Quran or Sunnah is confusing or unclear.

Allah (swt) has made His (swt)’s Law clear for a people who have a sincerity to worship and serve

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Him (swt). Such people read the Quran and the Sunnah and they know which are the actions that

are pleasing to Allah (swt) and which are the actions that are displeasing to Him (swt). So they

know how they can fulfill the purpose for which they were created. May Allah (swt) make us

among such people! How Merciful and Compassionate then is the Creator Who has made His

(swt)’s Law so easy for us to understand? May we all strive to learn the Law of Allah (swt) so that

we may know how to please Him (swt)! Nothing else matters in this life!

232. And when you divorce women, and then they complete their terms, then either keep

them with Maruf or release them with Maruf. And do not keep them to hurt them, and

whoever does that has surely harmed his own self. Do not take the signs of Allah as a

joke. And remember the favor of Allah on you and what He revealed to you from the Book

and the Wisdom admonishing you with it. Have Taqwa of Allah, and know that surely Allah

is with every single thing Knowing.

In this ayah Allah (swt) continues to give rulings on how divorce should be conducted. In

the previous ayah we mentioned the importance of divorce in that it affects the very foundation of

the Muslim society and that is the Muslim family. That was why it needed to be handled very

delicately and it must be taken very seriously. Since this relationship between husband and wife

is the very foundation of the Muslim society every aspect of it must be handled with care and

reverence. These laws concerning marriage and divorce are part of the Din of Allah (swt), and the

Din of Allah (swt) is no object of jest or play.

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 Allah (swt) begins this ayah “And when you divorce women, and then they complete

their terms, then either keep them with Maruf or release them with Maruf”. Here Allah (swt)

reminds the Muslims once again what must be done when the waiting period of their wives ends.

They must keep them with Maruf or let them go with Maruf. Once again we can note the Mercy

and Compassion that Allah (swt) has for our sisters. Even during divorce which is time when

husbands would naturally have some anger or ill feelings towards their wives, Allah (swt) still

commands the Muslim husbands to treat their wives with kindness and compassion and to fulfill

all of their rights and obligations. We have already discussed the duties and obligations of the

husbands towards their wife if they decide to keep them. If they should release them, the

husbands’ duties include allowing their wives to remarry another husband and making sure they

are taken care of until they find another husband or until they return to their families.

Then Allah (swt) further emphasizes the kindness and compassion that we must have for

our sisters when He (swt) says “And do not keep them to hurt them, and whoever does that

has surely harmed his own self”. If a husband should choose to keep his wife when her waiting

period is over, he must not have any intention to cause her any harm or difficulty, should he do he

would be committing a sin in front of Allah (swt). As we can see from this ayah, any husband who

purposely hurts his wife or causes her undue hurt or suffering is only harming himself. He is

harming himself in the life of this world by taking the love and compassion out of his marriage and

bringing a life of misery and suffering for himself and his family. Even worse is that he is harming

himself in the Hereafter by incurring sin for his action. We all know that any sin incurred in the life

of this world can be transformed into unspeakable pain and suffering in the Hereafter. The

meaning of this ayah should not be restricted only to the wife who is coming out of her waiting

period. Rather it is general for all wives at all times. Allah (swt) is saying here that if any husband

keeps his wife only to harm her and refuses to give her divorce then he is only harming his own

self. In other words he is incurring the Wrath of Allah (swt), the Punishment of Allah (swt). If he

harms her in any way he is bringing upon himself this Punishment from the Divine. See then the

Mercy that Allah (swt) has for sisters in this Din. He (swt) takes it upon Himself (swt) to protect

them even from their husbands.

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 Then Allah (swt) says, “Do not take the signs of Allah as a joke”. The scholars say the

signs of Allah (swt) in this ayah refer to the laws of Allah (swt). The laws of Islam are also among

the signs that this Message could only have come from Allah (swt). Anyone who studies the laws

of Islam will see how they are the best set of laws to govern and rule the lives of human beings.

At the level of the individual, the family and the society these laws organize and conduct the lives

of Muslims in such a way as to bring them peace and tranquility. If you even look at only the

economic system of Islam you will see how it distributes the wealth of the land fairly and it

ensures that the needs of all its citizens are taken care of. Only Allah (swt) could have legislated

such a perfect system for the human. This system of life comes from the law of Allah (swt) and

here Allah (swt) commands us not to treat His (swt)’s laws as a joke. The scholars say that if we

fail to practice the laws of Allah (swt) in our lives and if we fail to implement them correctly that is

how we would be treating them as a joke. We know that this system comes from Allah (swt), how

then would we be if we fail to implement it or if we fail to practice it in our lives. May Allah (swt)

save us from ever making a mockery of His (swt)’s laws!

Then Allah (swt) says “And remember the favor of Allah on you and what He

revealed to you from the Book and the Wisdom admonishing you with it”. We should not

take the laws of Allah (swt) as a joke because the laws of Allah (swt) are a favor and blessing of

our Lord upon us. “The Book and the Wisdom” in this ayah refer to the Quran and Sunnah,

which are the two primary sources from which we derive the Divine Law. Allah (swt) tells us in this

part of the ayah how He (swt) revealed it to us to admonish us with it. In other words it is both a

warning and an advice on how we could fulfill the purpose of our creation. On how we can attain

salvation. This Law controls our behavior so that we would only do the actions that are pleasing

to Allah (swt) and so that we stay away from the actions that are displeasing to Him (swt). This

Law blocks all of the paths that lead to the displeasure of Allah (swt) and shines a light on the

path that leads to His (swt)’s Pleasure. Thus it shows you how to reach the goal for which you

were created. Now do you see how it is a tremendous favor and blessing of Allah (swt) on you?

Should you not then do everything in your power to implement this Law in your life? Should you

not do what you can to implement this Law in the society in which you live?

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 In the final part of this ayah, Allah (swt) commands us to “Have Taqwa of Allah, and

know that surely Allah is with every single thing Knowing”. Allah (swt) sent us His (swt)’s

Law so that we would implement it in our lives and so that we would not break it. Taqwa and the

realization that Allah (swt) Knows every single thing is the primary motivator in implementing the

Law of Allah (swt) and the primary deterrent from breaking this Law. When you remember that

Allah (swt) Knows every single thing that you do, He (swt) Knows all your actions and He (swt)

Knows the intention behind your actions, will you not then strive to do the actions that are

pleasing to Him (swt) and strive to keep away from the actions that are displeasing to Him (swt).

This realization of the Knowledge of Allah (swt) in regards to our actions and the striving to only

do what is pleasing to Allah (swt) based on this realization is what Taqwa is. So when you

remember that Allah (swt) Knows about all of your actions, that is when you will have Taqwa of

Him (swt). This is what Allah (swt) reminds us of in this part of the ayah. Taqwa of Allah (swt) is

especially important in relation to the laws concerning marriage and divorce. Even in something

as private as family life and the dealings with one’s own spouse, this Taqwa must still be

maintained. Remember that even your dealings with your wife are within the realm of the

Knowledge of Allah (swt) and you will be held accountable for how you treat her. If you hurt her

for no reason, remember that you are only hurting yourself. A small pain that you may cause her

in the life of this world could be transformed into a tremendous pain for you when you meet Allah

(swt) because He (swt) Knows what you did to her. May Allah (swt) save us from that fate! May

Allah (swt) save us from ever being unjust to our spouses and may Allah (swt) help us to always

remember the consequences of that!

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233. And when you divorce women, and then they complete their terms, then do not

prevent them from marrying their husbands if they both agree between themselves in

M’aruf. With this is admonished who among you believes in Allah and the Last Day. This

is more virtuous for you and purer. And Allah Knows while you do not know.

Allah (swt) begins this ayah with the exact same words with which He (swt) began the

previous ayah. He (swt) says “And when you divorce women, and then they complete their

terms”. These words indicate that time when the waiting period of a woman comes to an end,

that time when the couple must decide whether they want to come back together or whether they

want to separate. This is the most crucial point in the divorce because it is here that the outcome

of their relationship is determined. In the previous ayah, Allah (swt) reminded Muslim men that

when this moment comes they must not take their wives back in order to harm them or cause

them suffering in any way. Rather Allah (swt) told them to either keep their wives with M’aruf or to

let them go with M’aruf. In this ayah, Allah (swt) continues to describe what must be done at this

crucial moment when the waiting period of the wife comes to an end and the decision is made as

to whether she returns to her husband or not.

Allah (swt) then says in this ayah “ then do not prevent them from marrying their

husbands if they agree between themselves in M’aruf”. This part of the ayah is actually

addressing the families of the wives whose waiting periods have ended. Allah (swt) says here that

when the waiting period of a woman has come to an end, then she should not be prevented from

marrying her husband if both of them agree to come back together in M’aruf. So when her

waiting period comes to an end, and she wants to return to her husband, then she should not be

prevented from doing so. As long as she and her husband want to come back together in M’aruf,

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meaning they observe all of the laws of Allah (swt) and they treat each other with the love and

kindness they each deserve, then the family of the wife should not stand in the way of the wife

returning to her husband.

The scholars tell us how at the time of the Prophet (saw) this ayah was revealed to

address this exact situation. Ma’qil ibn Yasir was a companion of the Prophet (saw). When his

sister was divorced by her husband and her waiting period had ended, her husband wanted to

take her back and she wanted to go back to her husband. But Ma’qil refused to marry her to him

because the man had divorced her in the first place. Ma’qil even swore an oath that he would not

allow the two of them to come back together. So much so was his animosity towards this man

who had divorced his beloved sister. Then Allah (swt) revealed this ayah commanding the early

Muslims not to prevent a Muslim couple from coming back together when both husband and wife

desired to come back together. When this ayah was revealed Ma’qil immediately allowed his

sister to marry her husband and he even paid the expiation for his oath. From this not only can

we see the eagerness of the early Muslims to follow the commands of Allah (swt) but once again

we see Allah (swt) exhorting the Muslims to maintain the bonds of family. Allah (swt) is

encouraging Muslim couples to come together and to build families. So no only should Muslims

get married and seek to build families themselves, but also they should not stand in the way of

other Muslims getting married if they can see that both husband and wife are pious and they are

good for each other. So we see from this part of the ayah as well that the importance of family in

Islam and the importance of maintaining the bonds of family cannot be stressed enough. It is the

sincere brothers and sisters of this Ummah who will bring back the Islamic State, and not tanks

and atomic bombs, so our focus should be on building strong Muslim families rather than trying to

research the latest weapons technologies. May Allah (swt) guide us!

Then Allah (swt) says “With this is admonished who among you believes in Allah

and the Last Day”. Here Allah (swt) is reminding the Muslims of the nature of these commands

that He (swt) is giving them. It is an admonition for the one who believes in Allah (swt) and the

Last Day. Notice how Allah (swt) links these commands with the belief in Him (swt) and the Last

Day. Allah (swt) is telling the Muslims that if you believe in Me and the meeting with Me on the

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Last Day, then do not do the actions that are displeasing to Me. For example do not prevent your

women from marrying their husbands. Even if you are angry at the husbands for having divorced

your sister, your fear for Allah (swt) and standing before Him (swt) on the Last Day should

overcome that anger you have. This is one of many examples in the Quran where Allah (swt)

links the behavior in this world with the belief in the Hereafter. Your behavior in this world is

affected by your belief in the Hereafter. When you are certain that you are going to stand in front

of Allah (swt) on the Last Day, and you are sure that Day is coming soon, then you will only do

the actions in this world that are pleasing to Allah (swt). May Allah (swt) help us all to prepare for

the Last Day to the best of our ability with the actions that are pleasing to Him (swt)!

Then Allah (swt) says “This is more virtuous for you and purer”. We can all

understand the situation that Ma’qil ibn Yasir must have been in. A man had just divorced his

beloved sister. Ma’qil obviously must have thought very highly of his sister. He may have thought

that his sister is so pious, so beautiful and so noble that this man should have considered himself

fortunate to have her. So you could see why he would have been so upset when this man

divorced her and why he would have been so reluctant to give her back to him. Would you have

acted any differently in his situation? But Ma’qil was missing the bigger picture in that by the fact

his sister wanted to go back to her husband despite the fact that he had divorced her shows that

she still has love for him. And as we mentioned divorce is a last option that must be implemented

only when there is no love left between the couple and they are both sure that they do not want to

be with each other. So Ma’qil did not realize that it would have been in the best interests of his

sister, and her husband and the Muslim community as a whole if they stayed together. So for him

to allow their marriage despite his grievances would be more virtuous for him and it would have

been purer. Purifying yourself before Allah (swt) includes surrendering your desires for His

(swt)’s. Doing what Allah (swt) wants for you rather than what you want for yourself. That is what

true virtue and piety is. A good person is one who surrenders his will to that of his Creator and

Sustainer, his Lord and Master. Allah (swt) reminds Ma’qil and reminds us of that fact in this part

of the ayah. May Allah (swt) help us all to submit our desires and feelings to Him (swt)!

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 Finally Allah (swt) says “And Allah Knows while you do not know”. In the final portion

of this ayah, Allah (swt) reminds us that it is He (swt) Who Knows while we do not know. Like

Ma’qil we are being asked to submit our desires to the Law of Allah (swt). This must be done with

the realization that Allah (swt) Knows while we do not know. We can become so arrogant with

what little knowledge that we have that we tend to forget how it is Allah (swt) Who has all of the

real knowledge and how our knowledge when compared to His (swt)’s is nothing. So when Allah

(swt) tells us to do something we must do it knowing that command comes from the All-Knowing.

Even if we do not feel like doing it and we feel like doing something else, we must still remind

ourselves that our knowledge is little and what Allah (swt) has commanded us to do is better for

us even if we may not realize it. We must still do it because the command comes from the One

Who has all Knowledge. Allah (swt) Knows what is best for us and we submit to His (swt)’s

Knowledge with a full submission. We must always tell ourselves that Allah (swt) Knows while we

do not know and that is why we have to follow all of His (swt)’ laws without question. When it

comes to the Sacred Law our job is not to question but instead our job is only to listen and obey.

So even if our limited knowledge and our desires tell us to do one thing, and Allah (swt) tells us to

do something else, we must do what Allah (swt) wants. Allah (swt) Knows while we do not know.

May Allah (swt) help us and help all Muslims to realize and remember this fact!

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234. And the mothers should suckle their children for two years, this is for whoever

wishes to complete the time of suckling, and on the father is their sustenance and their

clothing with M’aruf, and no soul is a burdened more than it can bear. And the mother

shall not be made to suffer for her child nor the father for his, and on the heir is incumbent

similar to that. If they both decide on weaning the child by mutual consent and

consultation, there is no blame on them. And if you desire to engage a wet nurse for your

children, there is no blame on you so long as you pay fully what you would give in M’aruf.

And have Taqwa of Allah and know that surely Allah is with all that you do Seeing.

One of the most important issues that comes up in any divorce is that of children and that

is what Allah (swt) addresses in this ayah. In this ayah, Allah (swt) specifically addresses what

must be done with young children who are less than two years. This is that vital age when the

infant is most in need of its mother. It is when the child is most vulnerable and most in need of

care. Allah (swt) tells us here of the responsibility of both the father and the mother during this

critical age in the life of their child. Once again we can see from this ayah the importance that

Allah (swt) has placed on family. Let us remind ourselves once again that Surah Baqarah was

one of the first Surahs revealed in Madinah to guide the Islamic community that had formed there.

In these ayahs we see that Allah (swt) has not given detailed rulings on the foreign policy of the

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Islamic State or detailed laws on how to regulate the economy of the State, although these a very

much a part of Islam as well. The laws for these can be found in the Sunnah of the Prophet (saw)

while here in the Quran, which is the foundation of Islam, we see laws relating to the foundation

of the society and that is the family.

Allah (swt) begins this ayah by saying “And the mothers should suckle their children

for two full years”. Here Allah (swt) commands the Muslim mothers to breastfeed their children

for the first two years. The breastfeeding should be present as long as she has the ability to do

so. Even if she is divorced from her husband, she still has a responsibility to suckle the child. The

milk that flows from her breast really belongs to that child and it is not right for her to deny it that. .

Allah (swt) specifically emphasizes that is must be for “two full years” to show that the child has

a right to that milk for the first two full years of its life.

Then Allah (swt) says “this is for whoever wishes to complete the time of suckling”.

Not all mothers are able to complete two full years of breastfeeding for their child. Sometimes

their milk may run dry, sometimes they might be sick, or there may be some other valid reason

why the child should begin eating food other than its mother’s milk in the first two years. So here

Allah (swt) tells us that the command to breastfeed the child is only for those mothers who are

able and who do not find any valid reason not to breastfeed it. Allah (swt) Knows best!

Then Allah (swt) says “and on the father is their sustenance and their clothing with

M’aruf”. This is true for the couple who is still married and even for the couple who is divorced

when the child is less than two years of age. It is the responsibility of the father of the child to

provide for the food, the shelter and the clothing of both the mother and of the child while she is

breastfeeding it in those first two years. We see from the ayah that the father must provide “with

M’aruf”. In his tafsir of this ayah, Imam Qurtubi defines this as what is “without excess or

negligence”. So he does not have to overspend on them but he cannot leave them without their

needs. The father must remember that this spending is a duty that he has for Allah (swt) and if he

spends too little then he is responsible before Allah (swt) for neglecting his obligations. May Allah

(swt) save us all from that!

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 Then Allah (swt) says “and no soul is a burdened more than it can bear”. Here Allah

(swt) says that the father does not need to provide for the wife and the child that which is more

than his capacity. So the wife cannot demand from the husband the most expensive of clothing or

the largest of houses. He has a responsibility to take care of her but only within his ability. From

here we can see the Mercy and Justice of Allah (swt) for all parties. There is Mercy and Justice

for the husband, for the mother and for the child. Even in divorce we can see that Allah (swt)

ensured that the needs of the child are taken care of.

Then Allah (swt) says “And the mother shall not be made to suffer for her child nor

the father for his”. The scholars say that the meaning of this ayah is that neither the husband

nor the wife can cause undue suffering for each other because of that child. For example the

husband cannot neglect the obligations that he has to provide for the wife, and the wife cannot

demand more than what is in the husband’s capacity to pay. Even if they are divorced, the

husband and wife still have a responsibility to look after their child. They cannot use their child as

a way of venting any anger or ill feelings that they may have for each other. If they do then they

are both answerable to Allah (swt).

In the next part of the ayah, Allah (swt) says ‘and on the heir is incumbent similar to

that”. Here Allah (swt) is saying that in case the father passes away, then it is the responsibility of

his heir to look after the mother and the infant. So whoever inherits from the father, these are the

people who are now responsible for the mother and the child. They must provide for and take

care of the mother and child just as the father would have. From this part of the ayah we can see

how even when the father has passed away, Allah (swt) has legislated laws to ensure that the

mother and child are taken care of. How Merciful and Compassionate is Allah (swt) to the sisters

and the children of this Ummah. Why is it that we as a nation have forgotten this mercy and

compassion on our part?

Then Allah (swt) says “If they both decide on weaning the child by mutual consent

and consultation, there is no blame on them”. Here Allah (swt) says how if for some reason

that the mother is not able to breastfeed the child, then the child may be weaned on food other

than it’s mother’s milk provided that both the mother and the father agree to this. So after mutual

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consultation between the father and the mother and after their agreement that it what is best for

the child, then there is no sin on them if they wean the child before it reaches two years.

Then Allah (swt) says “And if you desire to engage a wet nurse for your children,

there is no blame on you so long as you pay fully what you would give in M’aruf”. If the

mother is not able to produce sufficient milk for the child then a wet nurse may be used to

breastfeed the child for her. Here Allah (swt) says that there is no blame on the mother or the

father if they employ a wet nurse to breastfeed their child in such a situation. The only condition is

that the wet nurse must be paid in full for her services. Once again the amount must be what is

M’aruf, that is not too extravagant or too little. We can also see from this part of the ayah how

Allah (swt) commands that all debts, no matter how trivial, must be paid. From this part of the

ayah scholars have ruled that it is an obligation for all employers to pay their employees and for

all employees to fulfill their duties.

Finally Allah (swt) says “And have Taqwa of Allah and know that surely Allah is with

all that you do Seeing”. Notice how after Allah (swt) gives us commands, He (swt) always

reminds us of His (swt)’s Names and attributes. Here Allah (swt) gave the Muslims several

detailed commands on how to deal with young children. Allah (swt) expects all of these

commands to be implemented and none of them to be neglected. So He (swt) reminded the

Muslims to have Taqwa of Him (swt) and He (swt) reminded them how He (swt) is with all of their

actions Seeing. So when a mother decides not to breastfeed her child even when she is able then

she should remember that Allah (swt) is Seeing her do that, and when a father does not pay

enough to support his divorced wife and their infant child even when he is able then he should

remember that Allah (swt) is Seeing him to that. The early Muslims realized Who Allah (swt) IS

and they could picture themselves with the reality of having to face Allah (swt) on the Last Day.

They knew that on that Day they would have to answer for all of their actions and they knew that

Allah (swt) is Seeing to all of their actions. So they had this Taqwa of Allah (swt) and they did not

do the actions that were displeasing to Him (swt). May Allah (swt) enable us to gain this Taqwa of

Him (swt) as well! May Allah (swt) help us to remember that He (swt) is always Seeing every

single one of our actions!

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235. And the ones who die from you and leave behind wives, they should keep to

themselves in waiting for four months and ten days, then when they have completed their

term, there is no blame on you for what they do with themselves in M’aruf. And Allah is

with all your actions Well Aware.

The foundation of the Islamic society is the family and in this ayah Allah (swt) continues

to give us rulings on the family life of our community. We remind ourselves as we read these

ayahs about the importance that our Lord has placed on family. The way in which we deal with

our families should be every much an act of worship and servitude to Allah (swt) as our prayers

and fasting are. On the Last Day, Allah (swt) will question us on how we dealt with our family just

as He (swt) will question us on our prayers and our fasting. So far in this Surah we have seen that

Allah (swt) has already told us about marriage, divorce and children. Now Allah (swt) gives us

rulings for another important aspect of family life and that is how we deal with widows. There

would always be many widows in the early days of the Islamic State because many men would

go out in the path of Allah (swt) never to return to their families. Instead of returning to their wives

they would go their Lord. So we can see the importance and the relevance of the rulings that

Allah (swt) gives us in this ayah.

Allah (swt) begins this ayah by saying “And the ones who die from you and leave

behind wives”. Here Allah (swt) is bringing our attention to widows. They are the women who are

left behind when Muslim men pass away. Once again we can see how Allah (swt) looks after

such women in that He (swt) has dedicated an entire ayah for them in His (swt)’s blessed Book.

Islam is a complete way of life and there are so many different subjects that Allah (swt) could

have addressed in this ayah of the Quran. But Allah (swt) chose to address the subject of widows

because He (swt) cares for them. Who then can say that Islam neglects women or that Islam

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does not treat women well. Those who say so are unaware of the Source from where this Din

originates. They are ignorant as to what is in the Quran.

Regarding such widows Allah (swt) says “they should keep to themselves in waiting

for four months and ten days”. This is the mourning period for a widow in Islam. During this

period she cannot marry anyone and she cannot accept explicit marriage proposals from anyone.

She also cannot beautify herself or adorn herself for men in any way. The majority of the scholars

also say that during this period she cannot leave her deceased husband’s home unless

absolutely necessary. So for example she can only go to the market for provisions during the day

if she does not have anyone else to go out for her, and she can only go out for medical treatment

if it is absolutely needed. Otherwise she must remain in the home of her husband during her

mourning period. Allah (swt) Knows best!

In the next part of the ayah, Allah (swt) says “then when they have completed their

term, there is no blame on you for what they do with themselves in M’aruf”. Here Allah (swt)

says that when the mourning period is over, the widow should be free to do whatever she wants,

as long as it is M’aruf, meaning as long it is in conformity with the Law of Allah (swt). So after the

mourning period, she is free to accept marriage proposals, free to beautify and adorn herself, free

to travel wherever she wishes and she is free to get married to another husband. Neither her

relatives, nor the relatives of her deceased husband nor the Islamic State can prevent her from

doing so.

We can see the Wisdom of Allah (swt) in legislating this period of mourning for widows.

Are there any two people who are closer in life than a husband and a wife? A husband and wife

have a special companionship that is unlike any other. That is why women need time to get over

the loss of their husbands. When anyone we know passes away, the Prophet (saw) has said that

the time for mourning should only be three days except in the case of a wife whose husband

passes away. Her period of mourning is as Allah (swt) says in this ayah, four months and ten

days. This is for her to get over the loss of the person who was closest to her in life. Some

scholars have also noted that this is a period when it can be ascertained for certain that she is not

pregnant. Allah (swt) Knows best!

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 In the final part of the ayah, Allah (swt) reminds the Muslims that “Allah is with all your

actions Well Aware”. Allah (swt) is Well Aware of every single action that you do. There is not

even the smallest of actions that you can do that He (swt) is not well acquainted with. So we can

see once again how Allah (swt) links obedience to His (swt)’s laws and rulings with the

knowledge of His (swt)’s Names and attributes. The ones who know Allah (swt)’s Names and

attributes will think twice about doing the actions that are displeasing to Him (swt). When you

know that Allah (swt) Knows Well every single action that you do, will you not then be extremely

careful with your actions? Can you afford to give yourself the luxury of even a moment of

heedlessness to Allah (swt)? No, because although you may not always be aware of Allah (swt)

you should know that Allah (swt) is always Aware of you and that He (swt) is Aware of all that you

do. And it is only your deeds that you take with you to your grave and it is only your deeds that

you will meet Allah (swt) with. So should you not then strive to remember Allah (swt) at every

moment of your life and strive to only do the actions that are pleasing to Him (swt)? May Allah

(swt) give us all the ability to do that!

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236. And there is no blame on you in giving a hint regarding proposal of marriage to these

women or keeping it concealed to yourself. Allah Knows that you will think of them in this

way. But do not make a contract with them in secret except that you may say a word in

M’aruf. And do not resolve on marriage until the prescribed period reaches its end. And

know that surely Allah Knows what is on your mind so fear Him. And know that surely

Allah is Forgiving Forbearing.

We mentioned in the previous ayah how there were many widows in the early days of the

Islamic State. Many of the Muslim men would go out in jihad in the path of Allah (swt) and they

would not return to their wives, rather they would return to Allah (swt) as martyrs. Now Muslims at

the time of the Prophet (saw) knew the importance of family. So they knew that their Muslim

sisters should not be left without husbands. They knew that Allah (swt) created men and women

for each other, and both of them should not be left without the other. So the sisters who were

widowed had a long line of potential suitors waiting for them. These brothers were waiting for their

mourning period to finish so that they can propose to them. All of the Muslims wanted to make

sure their sisters were taken care of. Now some of the brothers found it difficult to wait for four

months and ten days to propose, they wanted to propose to the widow sooner so that another

man would not beat them to her. For such brothers, Allah (swt) revealed this ayah. Once again

we can note from this ayah the importance that Allah (swt) has placed on making sure that our

sisters are taken care of and the care that He (swt) has taken to make sure as many Muslim

families as possible are established. We can see from this ayah that Allah (swt) does not want

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anything to stand in the way of a good Muslim brother and sister from becoming husband and

wife. Not even the mourning period of the widow. A mourning period that He (swt) Himself

legislated.

Allah (swt) says “And there is no blame on you in giving a hint regarding proposal of

marriage to these women or keeping it concealed to yourself”. If a Muslim brother was

interested in a Muslim sister who was a widow in her mourning period, and he desperately

wanted to propose to her before anyone else did, Allah (swt) says to him in this ayah that he may

give a hint of a proposal. For example he may say “how fortunate would be the husband who

could have you as a wife” or he could even say “I hope Allah (swt) may bring us together as

husband and wife” or something to that effect. It is not a direct proposal but it is a hint at a

proposal. Through this proposal the sister may understand his intentions and she may keep

herself for him when her mourning period ends. But on the other hand if the brother wants to keep

his desire to himself until the mourning period is over, and then propose to her directly, then that

is acceptable as well. Both of these options are acceptable for the Muslim brothers who are

interested in Muslim sisters who are widowed.

Then Allah (swt) says “Allah Knows that you will think of them in this way”. Here

Allah (swt) tells the Muslim brothers how He (swt) Knows that they think about proposing to the

Muslim sisters who are widowed. So it was only part of His (swt)’s Mercy and Compassion for this

Ummah that He (swt) gave this allowance where the brothers can make this indirect proposal.

From this we can see the Mercy of Allah (swt) for this Ummah, and we can see how Allah (swt)

wants Muslim sisters to be wed as soon as their mourning period ends. We can also see how

Allah (swt) wants Muslim families to be formed and righteous children to be raised.

In the next part of the ayah, Allah (swt) says “But do not make a contract with them in

secret except that you may say a word in M’aruf”. Now here is a word of caution in this part of

the ayah. Allah (swt) tells the Muslim brothers that although He (swt) has given them the

allowance to make this indirect proposal, this does not mean that they can make an explicit

proposal nor can they actually make a marriage contract. Such an action would be forbidden

while the sister is still in her mourning period. All that they can do is “say a word in M’aruf”. This

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“word in M’aruf” refers to the indirect proposal that they make towards the sister. Even their words

in this indirect proposal must be in conformity to the Law of Allah (swt). They cannot say to her

anything explicit, anything lewd or anything unbecoming of a Muslim. They can only say that

which is decent and that which is indirect like the examples we gave above. Anything more than

this would be forbidden because the sister is still in her mourning period. Allah (swt) Knows best!

Then Allah (swt) says “And do not resolve on marriage until the prescribed period

reaches its end”. Here Allah (swt) explicitly reminds us that no marriage is to be proposed or

contracted until after the mourning period of the widow ends. So although there could be an

implicit proposal, Allah (swt) makes it clear in this part of the ayah that it must not be an actual

marriage proposal and there can be no marriage contract signed. Both of them must wait until the

mourning period ends. Both of them must have patience for Allah (swt).

Then Allah (swt) says “And know that surely Allah Knows what is on your mind so

fear Him”. Allah (swt) Knows the intentions of all Muslim brothers and sisters towards each other.

If they have a desire to get married once her mourning period ends, then He (swt) Knows whether

they intend to abide by His (swt)’s Law or whether they are inclining towards satisfying their lusts.

So Allah (swt) reminds them of His (swt) Knowledge and He (swt) reminds them to fear Him (swt).

Actually the Arabic word that Allah (swt) uses here does not only give the meaning of fear, it also

gives the meaning of taking precautions. Of taking steps to protect oneself Allah (swt) has given

the couple these allowances so that they can get married according to His Law once her

mourning period ends, but if they try to circumvent His Law and do anything more than an indirect

proposal with an honorable and decent words then they should both remember that Allah (swt)

Knows what they are doing. They should remember how Allah (swt) is going to take them to task

for every single one of the actions on the Last Day. It could be even the smallest of actions that

tilts the Scale against your favor and puts you in the Fire. Try to imagine the extreme and

unspeakable pain that you will feel of even spending one second in the Fire. So Allah (swt)

reminds us here that all that we can do with widows in their mourning period is to make a hint at

proposal, nothing further. If we even intend to do any more than that then we should know that

Allah (swt) Knows what we are intending. We should then save ourselves from Him (swt).

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 There is also a general meaning that we can take from this part of the ayah that goes

beyond the subject of widows and marriage proposals. We should always have the certain

knowledge that Allah (swt) Knows what we are thinking. He (swt) Knows what we are hiding

within ourselves. As a result of this realization we should take steps to protect ourselves. We

should make an effort to only think the thoughts that are pleasing to Him (swt). So even our

thoughts should only be those that He (swt) is pleased with. Notice the emphasis and the

certainty with which Allah (swt) stresses the point that He (swt) Knows what is within ourselves.

This is so that we would have no doubts in it. This is so that we would never forget it. This is so

that we would base our lives around it. Now it is true that Allah (swt) will not hold us to account for

some evil thoughts which come into our minds that we easily dismiss. But if we allow evil to linger

in our minds. If we are contemplating sin in our hearts. If we are breeding jealousy and hatred for

our fellow Muslims. If we look down upon anyone and think that we are better than them. Then

we should remember that Allah (swt) Knows. He (swt) Knows and He (swt) is telling us to save

ourselves from Him (swt). This means that we have to make the effort to protect ourselves. We

have to strive to rid such thoughts from our hearts. We have to strive to only thing what is

pleasing to Him (swt).

Finally Allah (swt) says, “And know that surely Allah is Forgiving Forbearing”.

Whenever Allah (swt) mentions fear of Him (swt) it used to send chills down the spines of the

early Muslims. They would almost become paralyzed with fear of Allah (swt). So in this part of the

ayah, Allah (swt) also reminds the Muslims that He (swt) is also Forgiving and Forbearing. He

(swt) is Forgiving in that if they had a small intention in their hearts to break the Law of Allah

(swt), but they did not follow through with that intention then Allah (swt) would Forgive them and

He (swt) would not punish them. Similarly Allah (swt) is also Forbearing in that even when they do

the actions that would warrant the punishment of Allah (swt), He (swt) does not punish them

immediately but rather He (swt) delays the punishment and He (swt) even wipes away the

punishment if they sincerely make repentance to Him (swt). May Allah (swt) make us among

those who are always making Tawbah to Him (swt)! May Allah (swt) help us to always remember

that He (swt) is the Forgiving and Forbearing!

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237. There is no sin on you if you divorce women before you have touched them and

before you have given them their Mahr, but give them a gift, the rich according to his

means and the poor according to his means. A gift with M’aruf. A duty upon the

Mohsineen.

In this ayah, Allah (swt) gives us rulings on what must be done when women are divorced

before the marriage is consummated and before the Mahar is paid. Recall that the Mahar is an

obligatory gift that the husband must give to his wife when they get married. Here Allah (swt)

gives the ruling of what must be done if the couple desire a separation while the Mahar has not

yet been paid and the marriage has not yet been consummated.

Allah (swt) begins this ayah by saying “There is no sin on you if you divorce women

before you have touched them and before you have given them their Mahr”. The Arabs at

the time of the Prophet (saw) used to look down upon any divorce that occurred before the

marriage was consummated. They used to think that even if the couple decides that they are not

right for each other, they should still consummate their marriage first before they divorce. Here

Allah (swt) shows how such thinking is wrong. If the marriage contract has been signed, but then

the couple can clearly see that they are not right for each other, then there is no obligation on

them to spend the night together. This time of intimacy should only be for couples who love each

other and who want to spend their lives together with each other. If the couple can see that they

are not right for each other, then they can end the marriage before they even touch each other.

This would be easier on both of them. Allah (swt) says in this part of the ayah that there is no sin

on them in this case. The paying of the Mahar is closely linked with the consummation of the

marriage. Once the marriage has been consummated, the husband must then pay the Mahar that

he agreed to in the marriage contract, otherwise it would be a sin on him. Allah (swt) Knows best!

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 So what must the couple do if they divorce before the husband pays the Mahar and

before they consummate the marriage? Allah (swt) says “but give them a gift”. The husband

must give his wife a gift if he should divorce her before consummation and before payment of the

Mahar. Regarding this gift Allah (swt) says that it must be for “the rich according to his means

and the poor according to his means”. Once again we see the Mercy and Justice of Allah (swt)

in the laws that He (swt) legislates. Allah (swt) cares for the Muslim sister so He (swt) legislates

that she should receive a gift during this difficult time of divorce. Even though her husband has

not even have touched her, she still receives this gift to console her during this difficult time of

divorce. Allah (swt) also cares for the Muslim brother in that He (swt) does not order him to give a

gift that it beyond his means. The Muslim brother should only give what is according to his means

given his current financial situation in life. He does not need to give more than he can afford. At

the same time however, he must remember that the order to give this gift came from his Lord so

he should not give a gift that is worthless or of low value. He must give the best that he can afford

according to his situation. Allah (swt) Knows best!

In the final part of this ayah, Allah (swt) says “A gift with M’aruf. A duty upon the

Mohsineen”. This part of the ayah is an indication that the bestowal of this gift is an obligation for

all Muslim men who are in this situation where they are divorcing their wives before they have

consummated the marriage and before they have paid the Mahar. Here Allah (swt) shows Muslim

men that marriage is no joke and similarly divorce is no joke. They are both something that must

not be taken lightly. Even if the marriage ended before the husband and wife had a chance to

consummate the marriage and even before the Mahar was paid, the husband still has to give this

gift. If he does not give this gift he will be sinning in front of Allah (swt), and he will have to answer

before his Lord on the Last Day. This is so that he would realize that he should not just marry and

divorce based on his whims and desires. He should realize what a serious commitment this is.

What a serious matter it is.

We can also note how Allah (swt) describes the gift as being with M’aruf. Recall how we

said that this means not too extravagant and not too niggardly. So the husband does not have to

sacrifice all of his wealth in this gift but at the same time it must be a gift of some value. The value

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that you place in this gift shows the regard that you have for Allah (swt) and the extent to which

you are willing to sacrifice to obey His (swt)’s command. Even if you had no love for that woman.

Even if you later realized that marrying her was a mistake. Even if it is so that you have never

touched her. You must still give her this gift as a demonstration of your submission to Allah (swt).

So we see from this final part of the ayah that this gift is an obligation for all husbands who

divorce their wives before consummation of the marriage and before the Mahar is paid. Both the

rich husband and the poor husband must give the best gift that he can afford to the woman that

he is letting go. By giving this gift he is demonstrating his servitude to Allah (swt). Such a gift will

also ensure that even a divorce will not end with any hard feelings between the Muslim brother

and sister and between their respective families. Thus the overall unity of the Muslim community

will be preserved. Thus love and compassion is maintained between everyone.

Also notice from the ayah how Allah (swt) says that this gift is a duty on the Mohsineen.

The Mohsineen are the believers who have Ihsan. As we know to have Ihsan means to worship

and serve Allah (swt) as though we see Him (swt). This is the station that all believers should be

striving to reach. To see the Divine before we see the world. To be at that level where every

single action is an action that you do for Him (swt). We see from here that one of the ways to

reach this station is by giving this gift, or to make it more general to spend from what we have for

Allah (swt). There is nothing that makes the world fade away and the Divine come to light other

than sacrificing this world for Him (swt). Giving away something of this world that we have only for

Him (swt). Allah (swt) says here that this gift, this sacrifice is a duty upon those who seek to

reach this station. So you should never expect to be among the Mohsineen unless you are

willing to give up what you love. Until you are willing to spend your money, your time, and your

efforts. Give it away for Him (swt) and then you will see Him (swt) behind the veil of this world. If

you choose not to. If you prefer to hold on to this world, then this world is all that you would see.

May Allah (swt) save us from that fate! May Allah (swt) make us among the Mohsineen!

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238. And if you divorce them before you touch them but after you give them the Mahar,

then give them half of the Mahar, except if she should relinquish it, or he in whose hand is

the marriage should relinquish it completely, and to relinquish is closer to Taqwa, and do

not forget Fadl between yourselves, surely Allah is with what you do All-Seeing.

Remember in the previous ayah how Allah (swt) gave us the ruling of what must be done

when a couple is divorced before they have consummated the marriage and before the Mahar

has been given. Allah (swt) told us how the husband was obligated to give a gift to the woman he

was letting go. It was gift that was according to his means, according to what he can afford. In this

ayah we see that Allah (swt) gives us the ruling on how to conduct the divorce where the

marriage has not been consummated but the Mahar has already been paid. Notice how detailed

this Divine Law is. How it covers every situation that could arise in the lives of the Muslims.

Allah (swt) begins the ayah by saying “And if you divorce them before you touch them

but after you give them the Mahar”. Here Allah (swt) clearly describes for us the situation for

which the ruling in this ayah should be applied. Once again we can note the clarity with which

Allah (swt) gives us rulings in the Quran. In the previous ayah Allah (swt) told us what to do when

the Maher had not been paid and the marriage was not consummated. Now in this ayah He (swt)

tells us what should be done when the marriage is not consummated but where the Maher has

already been paid. Notice here how detailed the Divine Law is. How it covers every situation and

scenario. How there is not one possibility that has not been accounted for. This is how the Din is

as a whole. It is a complete guidance for the individual, the family and the society. When will we

as an Ummah realize this? When will we as an Ummah implement this Din in the totality of our

lives? If even divorce is detailed to this extent, then just think about all of the other rulings.

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 Then Allah (swt) says “give them half of the Mahar”. If a husband divorces his wife

before the consummation of the marriage then he is obligated to allow her to keep half of the

Mahar. If the entire Mahar had already been paid in full before the divorce, then after the divorce

the wife must give back half of it. So the ruling in this case is that the husband gets half and the

wife gets half. Once again we can see Allah (swt) give rulings that are especially favorable to our

sisters. The husband is still obligated to give her half of the Mahar even when he has not even

touched her and she is no longer his wife. Who then can come and say that the laws of Islam are

unfair for women? Do these look like the laws that were made by men in a desert society that

used to completely exploit and oppress women? No rather these are the laws that come from the

Creator and Sustainer. Would you not then give them the respect that they deserve?

Then Allah (swt) says “except if she should relinquish it”. Here is an exception to the

ruling above. Here Allah (swt) says that if the wife wants to, she can give up her half of the

Mahar, and she can return it to her husband. So for the sisters who may come from wealthy

families or the sisters who may want to show kindness to their former husbands, they can give up

their share and return it to the former husbands.

Then Allah (swt) says “or he in whose hand is the marriage should relinquish it

completely”. This is yet another exception to the ruling of the wife getting half and the husband

half. The scholars say that whom Allah (swt) means by “he in whose hand is the marriage” is

the husband. So here Allah (swt) is saying that if the husband wishes he can forego his entire

claim on the Mahar and give it completely to the wife. This means that the wife would get to keep

the entire Mahar just as she would have if they had consummated the marriage even though in

this situation they have not. So another exception to each spouse getting half of the Mahar is that

the husband gives the wife the entire Mahar even though he has divorced her without ever

touching her. Allah (swt) Know best!

Then Allah (swt) says “and to relinquish is closer to Taqwa”. This is directed to both

the husband and the wife. Allah (swt) tells each of them that it is better for each of them to give up

their share of the Mahar. So whoever of them both remembers Allah (swt) more, whoever of them

fears Allah (swt) more, that one would rush to give up their share of the Mahar. Because as they

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can see from the words of their Rabb in this ayah, such is closer to Taqwa. What is most

important is that mutual love and compassion be preserved in the Muslim community even during

times of divorce. Each member of the Muslim community should love to sacrifice for the sake of

Allah (swt) in order to please another member of the community. This way the love exists

between the members and the community remains united and strong. Our Ummah needs to be

united as one body, and in ayahs like this, Allah (swt) ensures that even small family squabbles

over something like the Mahar in a divorce does not get in the way of that unity. Everyone should

love each other, and everyone should be willing to sacrifice for each other. How far is the Muslim

Ummah today from the model that Allah (swt) expects of us in the ayahs of the Quran?

Then Allah (swt) says “and do not forget Fadl between yourselves”. The word Fadl

gives the meaning of “kindness”, “bounty”, and “grace”. Allah (swt) is the owner Immense Fadl

and He (swt) has given us more than we could possibly ever imagine. But in this part of the ayah,

Allah (swt) reminds us how we must not forget Fadl between ourselves. Each member of the

Muslim community must give with generosity as much as he or she can to the other members.

Not only must you give your Muslim brothers and sisters what is their right and their due, but you

must also try to give them more than what they deserve from you. Is this not what Allah (swt) has

done to you? This part of the ayah applies not only to husbands and wives in regards to the

Mahar, but to all Muslims in their dealings with each other. This Fadl between Muslim brothers

and sisters does not have to be money or wealth, it could even be a smile or a kind word. We

should give as much as we can to each other and consider it as a part of our worship and

servitude to Allah (swt). May Allah (swt) enable us all to be as generous as we possibly can to our

Muslim brothers and sisters!

Finally Allah (swt) reminds us that He (swt) is All-Seeing. Allah (swt) Sees every single

one of our actions. There is not a single action that we can do that Allah (swt) does not witness.

For all the husbands and wives who found themselves going through this kind of divorce, their

knowledge that Allah (swt) Sees all that they do was a motivation and incentive for them to do the

right thing and strive to give up their share of the Mahar. Each of them knew that should they be

the one to forfeit the Mahar and give it up to the other party, then Allah (swt) Sees what they do

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and He (swt) would be pleased with that. Is there anything better than doing an action that Allah

(swt) is pleased with and having the knowledge that He (swt) is Seeing you do that action? So

this is a fact that we as Muslims must be conscious of throughout our daily lives. Whenever you

feel lazy in doing your acts of obedience to Allah (swt), remember that right now at this very

moment Allah (swt) Sees what you are doing. Whenever you are tempted to disobey Allah (swt)

and break His (swt)’s Law also remember that Allah (swt) Sees what you are doing. Then Insha

Allah (swt) let this knowledge take you to a state where you are only doing what is pleasing to

Him (swt). May Allah (swt) help us all to come to this realization!

239. Keep guard over your prayers, and the middle prayer, and stand before Allah qanitin.

Here we see that in between the ayahs concerning divorce, Allah (swt) reminds us of our

Salah. Sayyid Qutb comments on this ayah by reminding us how this change in the subject

matter of the ayahs is another aspect of the Miracle of the Quran. Allah (swt) is the only One Who

can easily and smoothly change the subject matter and theme of the ayahs of the Quran without

the change seeming out of place and without confusing the listener. Such a drastic yet smooth

transition in the meaning of the words is a feat that is not achievable by the human writer. Only

Allah (swt) is Able can compose a Quran where the meaning of the ayahs can be changed so

easily and so smoothly. Sayyid Qutb also mentions how this ayah shows that all of Islam is part of

our worship and servitude of Allah (swt). The way in which we marry and we divorce is just as

much a part of our worship and servitude to Allah (swt) as our prayers are.

Allah (swt) begins this ayah by reminding us; “Keep guard over your prayers”. Our

Salah is something that we must guard like we would guard our family and our wealth. If we were

to miss making a Salah at it’s appointed time then it would be like we lost that Salah. So to guard

our Salah is to be mindful of the time for prayer and to strive to perform each prayer when the

time comes. No matter what the difficulty, no matter what else you may have to do, when the time

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for Salah comes you must perform it. There is no excuse. This is because to lose your Salah

would be even worse than losing your family or your wealth. Because if you lose your Salah you

then you would be losing that which is most precious in your life; the Pleasure of Allah (swt).

Think about Who Allah (swt) IS, then think about what you are losing, then realize how great is

the loss of even one Salah.

Then Allah (swt) says “and the middle prayer”. Here Allah (swt) is telling us that we

should especially keep a guard over our middle prayer. The scholars have various opinions over

which of the five daily prayers is “the middle prayer”, but the strongest opinion and that of the

majority of the scholars is that it refers to Salatul ‘Asr. The reasoning that many scholars give is

that this is the prayer that comes in between the five and it is the prayer during which one finds

oneself most occupied with the activities of life. Because you are usually busy with your day when

this Salah comes, this is the prayer that you are most likely to miss if you are not careful in

guarding it. So the lesson that we can take from this part of the ayah is that we should strive to

keep a guard over all our prayers, but we must be especially careful with Salatul ‘Asr. May Allah

(swt) enable us all to make Salatul ‘Asr and all our other prayers on time!

Finally Allah (swt) ends this ayah by saying “and stand before Allah qanitin.” This part

of the ayah is to remind us that our Salah should not just be five minutes of our day where we say

some words that we do not understand while simply moving our bodies up and down. Many

scholars have reminded us that the more heedless we are of Allah (swt) during our Salah, the

greater the chance is of our Salah not being accepted by Allah (swt). How then can we expect to

fare before Allah (swt) on the Last Day when even our Salah is not in order? So Allah (swt)

reminds us that when we stand for our Salah we have to sand qanitin. This means with full

humility and complete obedience. Our entire selves must be dedicated to Allah (swt) during our

Salah. Nothing else should distract us from Him (swt).. When we are standing we should be

thinking about the meaning of the Quran that we are reciting, when we are bowing we must

magnify the Greatness of Allah (swt), when we are prostrating we must extol the absolute

Perfection of Allah (swt), and when we are sitting we must think about the supplications that we

are making. All of this is captured in the word qanitin.

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240. But if you fear, (then make your prayers) on foot or riding, but when you are safe then

remember Allah as He has taught you all that you used to not know.

In the previous ayah, Allah (swt) reminded us how we needed to keep guard over all our

prayers and how we need to be especially careful about Salatul ‘Asr. Allah (swt) also reminded us

how we need to make all our prayers qanitin. This means with complete obedience and full

humility before Allah (swt), with our entire selves focused on Him (swt). So the Salah must always

be guarded closely, you have no excuse before Allah (swt) if you lose even one of your Salah. In

this ayah, Allah (swt) shows us how even during times of fear the Salah must be made.

Allah (swt) says in this ayah “But if you fear, (then make your prayers) on foot or

riding”. You may think that the only time in which you may have a genuine excuse for purposely

not making one of your prayers is when you feel that you are in real danger. When you feel that

there is an enemy army that is about to attack you, or you feel there is a predator that is stalking

you, or a hurricane or a sandstorm is about to strike you. During such a time, you may feel that if

you should occupy yourself with Allah (swt), if you should take those ten minutes to devote your

entire body to Him (swt) for your Salah, then this danger may overcome you and you may lose

your life. You know that Salah is so important and so you may think that such a time is the only

time where you may have an excuse for missing it. But look at what Allah (swt) says in this ayah.

Allah (swt) says that even in such a state of fear, you must still make your Salah. Even when you

are in such danger, you do not have an excuse for missing your Salah. Allah (swt) says in this

ayah that you can make your Salah on foot or riding. This means you do not need to face the

qibla, and you do not even need to make a full prostration or a full bowing. The scholars say it is

enough to recite the words and nod your head for the movements. So we see that even in this

time of fear, Allah (swt) has not given us an excuse to miss our Salah. Even in a time of great

fear, the Salah must still be made. Can you then even begin to realize how important our Salah

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is? Many scholars have equated to Salah to Iman, it is something that must always be present, if

it leaves then so does Iman. May Allah (swt) save us from that!

In the second part of this ayah, Allah (swt) says “but when you are safe then remember

Allah as He has taught you”. This means that when you find yourself in a safe place and free

from the danger, then you should make your Salah as usual. Notice how Allah (swt) describes the

Salah as something that He (swt) has taught us. This part of the ayah is then a further evidence

that all of the Sunnah is from Allah (swt). Because we know that the actual method in which the

Salah is to be performed is not to be found in the Quran but rather it is in the Sunnah of the

Prophet (saw). So even though the Prophet (saw) taught us how to make our prayers, we see

from this part of the ayah that it was Allah (swt) Who taught the Prophet (saw) and so it was really

Allah (swt) Who taught us as well. The fact that even the way in which we make our prayers has

been taught to us by the Lord and Master of the universe should motivate us even further to make

our prayers on time and with as much perfection as we can possibly muster. Everything about our

prayer is from Allah (swt), every movement that we make in it and every word that we say in it, so

we must consider how fortunate we are that we get the chance to perform this blessed ritual at

least five times a day. May Allah (swt) help us to remember every time we approach our Salah

that this was an action that was ordained by Him (swt) and action that is loved most by Him (swt)!

In the final part of this ayah, Allah (swt) says “He has taught you all that you used to

not know”. This part of the ayah is general and it does not apply only to the Salah, rather it

applies to everything in this Din that Allah (swt) has taught us. So it includes the Salah and all of

the other rulings of Islam that Allah (swt) has taught us. This Din is the perfect code of living with

which the human being can organize his life. This is true both at an individual level and a societal

level. At a societal level this Din has laws and rulings with which all the conflicts that ever arise

between humans can be resolved. It has a detailed governmental structure, a detailed economic

system and a detailed social system. All of these systems will bring justice and fairness to all

people living under the Islamic State. At an individual level this Din has laws and rulings that will

bring the human closer to Allah (swt) and show him how to realize the purpose of his existence.

Once the human realizes the purpose of his existence, he will know peace and tranquility like he

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has never known before. He knows that nothing can happen in this world except by the

permission of Allah (swt), and he knows that nothing else matters in life except the worship and

servitude of Allah (swt). When the human being realizes this, then everything that he does he

does for Allah (swt) and he is content with whatever Allah (swt) gives him in this life. So what

could be a greater gift that Allah (swt) has given all of mankind than this Din? In the final part of

this ayah, Allah (swt) reminds us that this Din is a way of life that He (swt) taught us. It is a way of

life about which we did not know. We were ignorant and we were lost, then Allah (swt) guided us

by sending to us the Prophet (saw) and teaching us this Din. How grateful then must we be to

Allah (swt)? May Allah (swt) help us all to realize what an immense blessing this Din is! May Allah

(swt) help us to live this Din at every moment of our lives!

241. And the ones who die from you and leave behind wives should bequeath for their

wives a year’s provision and residence without turning them out, but if they leave (of their

accord), there is no sin on you for what they do with themselves with M’aruf. And Allah is

Mighty Wise.

After telling us about the importance of Salah, Allah (swt) concludes the rulings for

divorced and widowed women in these ayahs. From these ayahs, we can see once again the

special place that Allah (swt) has given for women in this Din. We see how Allah (swt) has

dedicated so many ayahs in this special Surah to make sure all of the needs of our sisters are

taken care of and to make sure that they are well looked after. We can note a specific emphasis

on those sisters who are widowed and those who are divorced because they are most in need of

being taken care of. Does this then seem to be a Din that neglects women or that does not care

for women? Does this seem to you like a Din that was made by the minds of men? Living in the

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world that we live in today, and world that has been shaped for the better by this Message, we

can never fully understand where women were before Allah (swt) revealed this Message, and

how far He (swt) took them and how high He (swt) raised them with this Message.

Allah (swt) begins this ayah by saying “And the ones who die from you and leave

behind wives should bequeath for their wives a year’s provision and residence without

turning them out”. In this ayah we see that Allah (swt) is saying that those Muslim husbands

who pass away should make sure that they leave behind for their wives provisions and residence

for at least one year. It is an obligation for all Muslim husbands to leave behind for their wives

enough money to provide for them for at least one year. They must also leave behind a residence

for at least one year. Allah (swt) also commands in this ayah that the widows are not to be turned

out from their homes. This shows that the widow has a right to stay in her husband’s home for at

least one year. If anyone were to try and evict her from her home, be it the government or the

relatives of the deceased husband, they would then be committing a great sin in the Sight of Allah

(swt). So we see from this part of the ayah that residence and provisions for at least one year is

an obligation that all widows in the Islamic State have. If the estate of her husband is not enough

to provide for her, then this responsibility falls on the State. Do any of the kufr governments that

rule over the Muslim lands today fulfill this obligation?

One lesson that we can take from this ayah is that we also must try to the best of our

ability to make sure that we leave provisions and a residence for our wives and families in case

that we are no longer there for them. We have a responsibility to provide for them even when we

are no longer with them. We have to be aware of the desperate situation that our Ummah is in

today, the Islamic State does not exist and so we cannot expect for the government to take care

of them like it did before. None of us knows when our death will come, so we should all make

sure that even at this moment we have enough saved up to provide for them for at least a year.

These provisions include food, clothing and whatever else that they may require. As Allah (swt)

says in the ayah, we must also make sure that they have a home in which to stay for at least a

year. Now we know that life insurance and the like are forbidden in the Law of Allah (swt). So

from the wealth that Allah (swt) has given us, we have to make sure that we leave enough for

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them should Allah (swt) take our souls tomorrow. May Allah (swt) help all Muslim to realize the

command that He (swt) has given in this ayah, and to leave enough for their wives and families

should death take them!

In the next part of the ayah, Allah (swt) says “but if they leave (of their accord), there

is no sin on you for what they do with themselves with M’aruf”. We learned from the previous

ayahs that the idda or mourning period of a widow is four months and ten days. This is the period

in which she is not allowed to marry and she is not allowed to accept direct proposals for

marriage. However in this ayah we see that Allah (swt) says that once the idda of a widow

expires, she is free to leave the house of her deceased husband and get married if she wants to.

She can do whatever she wants with herself as long as it with M’aruf, meaning as long as it in

conformity with the Law of Allah (swt). So the obligation of the husband is to make sure that she

has provisions and residence for at least one year, but if she wants to, she could leave and find

another husband on her own once her idda ends. Allah (swt) has left is to her discretion, she can

do what she pleases. If she wants to find another husband once her idda ends, that is lawful for

her and if she wants to stay in the home of her deceased husband then she can be sure that all of

her needs will be taken care for at least six months after that. How Merciful and Kind is Allah (swt)

to the sisters of this Ummah?

Some of the commentators on this ayah have told us about the treatment that women

used to receive in the Arabian society before Allah (swt) sent this Message. How during the age

of ignorance, the Arabs used to force the widow to wait by herself in isolation for an entire year.

She was not allowed to have contact with anyone, she had to pass a year in solitude and

isolation. Furthermore when her idda was over, she was subjected to a most humiliating and

degrading of practices. First she was placed on a donkey, then camel dung was placed on her

lap. Then was then paraded through the streets and alleys and she had to throw this dung from

her lap to show everyone that her mourning period was over and that she was now eligible for

marriage. Now look how Allah (swt) completely transformed the situation of such widows when

He (swt) revealed this Message. First Allah (swt) reduced the mourning period from one year to

four months, during this mourning period she no longer needed to remain in isolation but she

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could see her relatives and she could meet other women. She was even permitted to leave the

house if she truly desired to. Furthermore during the year after her husband’s death Allah (swt)

mandated that all of her needs were taken care of by obligating that she be given a home and

that she be given all the provisions that she could require. Finally Allah (swt) outlawed humiliating

and degrading practices such as this. Look at where women were before this Message was sent

and look where they are after, then ask yourself if this Message could have come from any

except Allah (swt)?

In the final part of this ayah, Allah (swt) reminds us that He (swt) is the Mighty and the

Wise. This is to remind us once again of the Source of this Din. None but Allah (swt) could have

revealed this Din. Only the One Who is Mighty can reveal any rulings that He (swt) wants. Some

men at the time of the Prophet (saw) may have questioned as to why Allah (swt) revealed a Din

that has given so many allowances to women? Allah (swt) reminds such doubters that He (swt) is

Mighty so He (swt) does as He (swt) pleases. When Allah (swt) legislates a law, there can be

none to question it. Allah (swt) is Mighty and so there is no force that can overcome Him (swt),

Thus you cannot resist the Law of Allah (swt), even if it is not to your liking you must still submit to

it. This is because this Law comes from the Mighty and so there is no resisting it. There is no

power that can even compare to His (swt)’s Power. So while some men may have complained as

to why women were being given so many rights and why their power over their women was being

taken away and why they have so many obligations that they must fulfill towards women, all of

this complaining does not matter. These laws come from Allah (swt), the One Who is Mighty and

Who cannot be defeated, so these laws must be submitted to. These laws also come from the

One Who is the Most Wise, the One Who has all Wisdom and the One Who Knows what is in the

best interests of all human beings, both men and women. So even if we cannot immediately see

the wisdom in the laws of Allah (swt), we must still submit to them because we know that they

come from the One Who is the Most Wise. We must remember the place of Allah (swt) and we

must remember our place. We are not one to question the laws of Allah (swt). We are not ones to

say that the laws of Allah (swt) are unfair to men or unfair to women. Rather we realize that this

Din comes from One Who is Wisdom itself. There is no opposing it but only complete submission.

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242. And for the divorced women a provision with M’aruf. A duty on the Muttaqoon.

In the previous ayah we saw how Allah (swt) had legislated that all Muslim husbands

must leave behind provisions and a home for their wives when they pass away. We also saw how

Allah (swt) had legislated similar rulings for sisters who are divorced. These rulings ensured that

the needs of all these sisters would be taken care of. So we are reminded once again of the

Mercy and Compassion that Allah (swt) has for all the sisters in this Din. In this ayah Allah (swt)

emphasizes this even further. He (swt) shows us with emphasis and certainty how all of our

sisters must be taken care of.

Allah (swt) says in this ayah “And for the divorced women a provision with M’aruf”.

Here Allah (swt) legislates that all women who are divorced should be given a provision by their

former husbands. This provision depends on the circumstance of the divorce. As we have

mentioned, this provision is to be a generous gift if the marriage was not consummated and the

Mahar was not paid, or it is to be at least half of the Mahar if the marriage was not consummated

and the Mahar was paid, or it is to be the full Mahar if the marriage was consummated and the

Mahar was paid. In all three of these cases, the divorced women receive a generous provision to

make sure that they are well taken care of. So once again we see the Mercy and Love that Allah

(swt) has for all the sisters in this Ummah.

Allah (swt) also says that such a provision is “A duty on the Muttaqoon”. This shows

that such a provision for divorced women is an obligation on all Muslim husbands. If they fail to

give their wives this provision, they will be sinning in front of Allah (swt) and He (swt) will question

them on the Last Day. So once again we see rulings in the Quran that are especially favorable for

the sisters of this Ummah. Even if they were at fault in the divorce, even if they did not fulfill all of

their obligations to their husband, they will still receive this provision from their husbands. With

laws such as these, who then is there who can say that Islam is unfair to women? It is only the

most ignorant of people who make such statements. May Allah (swt) help all of us to realize the

Mercy and Compassion that this Din has for all of the creation of Allah (swt)!

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243. That is how Allah makes clear to you His Signs so that you may reflect.

Allah (swt) concludes this section of the Surah with this statement. In this section we

have seen Allah (swt) give us many rulings concerning prayer, marriage, divorce, family life, laws

of inheritance and the mourning period for women. Can anyone come and say that these rulings

are in any way unclear? Were then in any way difficult to understand? Should we think that these

rulings are difficult or impossible to implement or follow in our lives? Of course not, because as

Allah (swt) says in this ayah “That is how Allah makes clear to you His Signs”. These rulings

and laws in the Quran are the Signs of Allah (swt) and He (swt) has made it perfectly clear for us.

If we follow them then we will attain the Pleasure of Allah (swt) and we would be fulfilling the

purpose of our existence. If we fail to follow them, we will be earning the displeasure of Allah

(swt) and we would be turning away from the purpose of our creation. It is as simple as that.

Allah (swt) tells us in this ayah that He (swt) made His (swt)’s Signs clear for us so that

we may reflect on them. There are two aspects to this reflection. One is that we reflect on them in

order to understand them, to learn how to correctly implement them in our lives. This is what the

scholars of fiqh do. Another aspect of this reflection however is that we think about these laws

and we realize how perfect they are and so we realize how they could only have come from the

Divine. Think to yourself now whether such a Din could have from any except Allah (swt). This

Din is the perfect system of life for the human being, do you think any human with a limited

intellect could have come up with this Din? No, rather the laws of this Message and the way of life

that they establish are in the themselves a proof for this Message. Never has mankind ever

known tranquility and prosperity like it has known under Islam. This Din is a complete way of life

with laws and rulings addressing every aspect in the life of the human being. So from the time

you open your eyes in the morning to the time you go to sleep at night, there is a ruling that

addresses each and every action that you can take. From the way in which you deal with your

family to the structure of your government to the management of your wealth to your relationship

with your Creator, all of this has been addressed in this Din. Allah (swt) has made this Din clear to

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you so that you may reflect on it and so that you may know that it is indeed from Him (swt). So we

see from this the ayah how Allah (swt) tells us that He (swt) has made the rulings of Islam clear

so that we may ponder over them, so that we can see the perfect system they bring, so that we

may see how they address the human being perfectly, and then we can realize that such a Din

could only be from Him (swt). May Allah (swt) guide us all to come to this realization!

How unfortunate is it that today Islam is not being implemented in its entirety? So many

people, both Muslims and non-Muslims, are unaware of how this Din is a complete way of life.

Rather they only see Islam as a few rituals. Thus all these people are unaware of this clear

evidence that Allah (swt) has placed in this Din. They are ignorant of one of the clearest Signs for

this Message. Do you not think that when a person sees a Message as a complete way of life

then he would be more attracted to it? Today one of the reasons why many non-Muslims are not

interested in Islam and the reason why many Muslims have lost confidence in Islam is because

they see it only as a religion like Christianity or Hinduism. So they think it is only superstitions of

the past and that it has nothing to offer the modern world. They do not see it to be the complete

way of life that it truly is. That is why they are not attracted to it and that is why they have turned

away from it. For the people to be truly attracted to this Din it has to be established completely in

the land. We can even look back to the time of the Prophet (saw), it was only when the Islamic

State was established and after it gained supremacy in the land did the people start entering into

the Din in large numbers. Before the Islamic State was established, those who followed the

Prophet (saw) were very few. So yet another reason why we need to work to bring back the

Islamic State is so that both Muslims and non-Muslims will realize this Din for what it really is.

Insha Allah when they come to this realization they will be guided to Allah (swt). As Allah (swt)

tells us in this ayah He (swt) has made the Signs clear for us so that we may reflect. But when

we fail to implement this Din in its totality we are hiding this Sign of our Lord. May Allah (swt)

forgive us! May Allah (swt) give us the enabling grace to return Islam to being a complete way of

life as it used to be not so long ago! This way all of mankind would see this Message as it should

be and perchance Allah (swt) may guide them to it!

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244. Have you not looked to those who went forth from their homes fearing death and they

were in the thousands, so Allah said to them “Die”, then He gave them life. Surely Allah is

full of Bounty to mankind but most of mankind do not give thanks.

With this ayah, Allah (swt) begins a new section of this beautiful Surah. We remind

ourselves once again of the environment in which this Surah was revealed. The Islamic State had

just been established. After being silent for so many centuries, the dawah of calling mankind back

to Allah (swt) had begun once again. A small community of believers in a farming village were

being prepared to carry the Message of Allah (swt) to mankind and from them Allah (swt) would

build the greatest civilization that mankind had ever known. It was in the midst of such greatness

that Allah (swt) revealed this Surah to train and prepare this community for this tremendous

mission. In the previous ayahs we have seen how Allah (swt) gave this community several

important rulings related to prayer, to family life, to fasting and pilgrimage, and rulings to ensure

that all the women within the community are looked after and taken care of. So we see that

among the first of rulings that Allah (swt) gives this community are those to ensure that their

wives and their families are taken care of. Then Allah (swt) gives them rulings to ensure that they

strengthen their relationship with Him (swt) through prayer, fasting and pilgrimage. Once they had

strengthened their connection with Allah (swt) and they had provided for their families, they were

now ready to go forth into the world and carry this Message to mankind. We can take a lesson

from this part of the ayah for ourselves as well, we can realize that in order to carry this dawah,

we have to make sure that our relationship with Allah (swt) is strong and we should also make

sure that our families are taken care of. What kind of a dawah carrier neglects his family or

neglects his relationship with Allah (swt)? How can he call others to this Message when he

himself is neglecting the very fundamentals of it?

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 Allah (swt) begins this ayah by saying, “Have you not looked to those who went forth

from their homes fearing death and they were in the thousands”. Sayyid Qutb tells us in his

tafsir of this ayah how there are several reports among the mufasir as to whom this ayah refers

to, but he also notes how most of those reports are weak. So we do not have any confirmed

narration about whom this ayah refers to. But Sayyid Qutb also notes that for us to derive the

lesson of this ayah it is not important for us to know exactly whom this ayah is referring to. So

instead of relying on weak narrations we will only look for the lessons for our lives in this ayah.

This is our Din and it should not be taken as a joke. Everything that we believe in must be

established on solid evidence, if there is no strong evidence to link a particular narration to the

lips of the Prophet (saw) then we should be careful about taking it. Our knowledge in this Din is

what motivates our behavior so we have to be sure that our knowledge is certain knowledge. May

Allah (swt) guide us all to that which is true!

So we see that Allah (swt) is bringing our attention and the attention of the early Muslims

to a group of people who tried to flee from death. Notice how Allah (swt) describes this group of

people as being in the thousands and yet they still feared death. There were so many of them

and still they were scared of death. This reminds us once again how death is a constant in the

universe of Allah (swt). No matter how powerful you are, no matter how many other people you

may have with you, no matter how hard you may try, you can never overcome death. All of

mankind will continue to live in complete dread of death except those whom Allah (swt) has had

Mercy on, we ask Allah (swt) to make us among those! So these were a group of people who fled

from their homes in the thousands because of fear of death. Once again we say that we are not

going to speculate on who these people were. For us to take the lesson from this ayah it is not

important for us to know who these people were and even why they fled from their homes fearing

death. They could have been fleeing from an enemy or from a disease or from some natural

disaster. Allah (swt) Knows best! We should only be looking for the lesson in what happened to

them that can be applied in our lives. We should be looking at how their story can bring us closer

to Allah (swt). So the general lesson that we can take is that these were a group of people who

were in the thousands and who fled from their homes trying to escape death. From this one

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lesson that we can take is that even great numbers will not save one from death. Nothing can

save you from death except Allah (swt).

In the next part of the ayah, Allah (swt) says “so Allah said to them “Die”, then He

gave them life”. Notice once again here the beauty of the Quran. Allah (swt) tells us the entire

story of these people in only a few words. Look at the depth of meaning that these words carry,

could they have come from any but Allah (swt)? In only a few words Allah (swt) relates everything

that happened to them. Allah (swt) tells us about these people that even though they had left their

very homes because of the fear of death, Allah (swt) just told them to die and they died. He (swt)

just told them to die and they died. They could not escape Him (swt). Once again we do not need

to speculate on whether or not Allah (swt) spoke with such people or the manner of that speech,

we simply take the lesson that they died when Allah (swt) decreed that they should die. This

shows that even though they tried to escape death, they could not do it. They even left their

homes to try and escape death but they could not escape the decree of Allah (swt). Allah (swt)

has already written the time and place of death for each one of us before we are even born.

There is nothing that we can do to change this. This is the lesson that we should take from this

ayah. This is the lesson that Allah (swt) was teaching the early Muslims as He (swt) prepared

them to carry this Message to mankind. Even if you and all your people leave your homes in the

thousands and run away, you will still not be to escape death. You will only die when Allah (swt)

has decreed for you to die, not a moment sooner and not a moment later. May Allah (swt) enable

us all to constantly remember this fact! May Allah (swt) make all of our deaths a good one, one in

which we are completely submitting to Him (swt)!

Allah (swt) tells us in this ayah how after He (swt) told them to die, and then they died, He

(swt) then brought them back to life. Notice how Allah (swt) does not even need to mention the

fact that they died after He (swt) had told them to die. It is understood that His (swt)’s Will is what

will always be. Allah (swt) only says of something and it is. So this shows us how both life and

death are under the complete control of Allah (swt). Allah (swt) gives life to whom He (swt)

pleases and He (swt) takes death from whom He (swt) pleases. As we can see from this ayah,

Allah (swt) can even resurrect a people back to life after they have died. Allah (swt) can destroy

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an entire nation and then bring them back to life only by His (swt)’s Will and Power. Such is the

Power of Allah (swt), what then can you do with such Power except submit completely?

In the final part of this ayah, Allah (swt) says “Surely Allah is full of Bounty to

mankind but most of mankind do not give thanks”. How much of a bounty from Allah (swt) are

life and death to mankind? As Allah (swt) has told us in other ayahs of the Quran, He (swt)

created both death and life in order to test us. This test is indeed the greatest of bounties for

mankind. It is a chance for us to prove ourselves to Allah (swt). To show Him (swt) that we are

indeed worthy of His (swt) Love and Mercy. What could be a greater bounty than this? Nothing

else in the creation that we can see has been given this bounty. Nothing else has been given this

chance to come closer and closer to Allah (swt). Only mankind has been given this greatest of

gifts; the free will on whether or not to accept and submit to this Message that Allah (swt) has

sent. The free will to choose whether or not we want to come closer to Allah (swt) with every

action that we take and with every moment of our lives. As Imam Ghazzali (ra) said, every

moment of our lives is a gem whose value cannot be described in words because every moment

in life is a chance for us to come closer to Allah (swt).

However as Allah (swt) also tells us in this ayah, most of mankind do not give thanks for

this gift that He (swt) has given. To give thanks for this gift is to believe in this Message that Allah

(swt) has sent and then to strive to our utmost to worship and serve Allah (swt) as this Message

commands us to do. If we fail to do that then we are being ungrateful to Allah (swt) for this great

bounty that He (swt) has given us. Just think about it for a second, Allah (swt) has given you this

gift of life, and He (swt) has told you about everything that will happen to you after your death,

and He (swt) has given you the complete guidance on what you can do to worship and serve Him

(swt) before death comes. How ungrateful and rebellious will you then be if you throw away this

precious gift only to follow your low desires, or only because you are lazy, or only because you

are proud and arrogant? Such would be utter foolishness that cannot even be described in words.

May Allah (swt) save us from ever being ungrateful to Him (swt)! May Allah (swt) help us to

realize this greatest of bounties that He (swt) has bestowed on us!

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245. And fight in the way of Allah, and know that surely Allah is Hearing Knowing.

In the previous ayah we saw how Allah (swt) gave the early Muslims a story to remind

them that life and death are completely under His (swt)’s control. The human being is an

extremely forgetful creature and he is easily deceived by the life of this world. So even though

every Muslim should have known that death and life are only from Allah (swt), Allah (swt)

reminded them again of this fact. In this ayah we see the reason why Allah (swt) reminded them

that life and death are only from Him (swt).

Allah (swt) begins this ayah by giving the early Muslims a command, Allah (swt) says

“And fight in the way of Allah”. In this ayah, Allah (swt) gives the early Muslim community a

clear order to fight in His (swt)’s cause. We know that for over thirteen years of dawah in Makkah,

fighting was not allowed. Now that the Islamic State had been established, Allah (swt) gives the

command for the early Muslim community to fight. As we mentioned there are only two reasons

when fighting is permissible in Islam. The first is to remove the obstacles in the way of the dawah,

these obstacles are the kufr governments which prevent this Message from properly reaching the

people. The second reason is to defend the lives of Muslims who are oppressed. These two were

the only reasons why the early Muslims fought. They never fought for honor or glory, for wealth or

plunder, or for tribe or nation. They only fought for Allah (swt). They fought to allow the Message

of Allah (swt) to reach the people and to save the lives of the servants of Allah (swt). So we see in

this ayah that Allah (swt) gives a clear command for the Muslims to fight because fighting is an

integral part of this dawah once the State has been established.

For those of us who are living in a world without the Islamic State, and thus a world

without jihad with the sword, there are still several lessons that we can take from this ayah. Firstly

we should realize that in order to fulfill the command for jihad we first have to establish what

makes jihad possible and that is the Islamic State. Once the State has been established, then we

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will be able to fulfill this command that Allah (swt) has given us. So because fighting to save the

Muslims and remove the obstacles in the dawah is an obligation, working to bring the State that

enables fighting also becomes an obligation. Just like you need to make wudu to establish Salah

you have to bring back the Khalifah to establish jihad.

Another lesson that we can take from this ayah is to realize that there are other ways in

which we can fight in the way of Allah (swt). Although fighting with the sword or with other

material force is not allowed without the State, we can still fight with our pens and our tongues.

We can fight to defend the ideas and tenets of Islam from the onslaught that is attempting to

overwhelm it from all fronts today. We can strive to give people the correct understanding about

Islam and to remove all innovations and misconceptions. We can show that Islam is a true

ideology that must be implemented in all areas of life and not just rituals and morals. We can

struggle with our tongues and our pens to call the people back to Allah (swt). So although we

have to wait for the State to return to fight with material force, we can still fight with ideas and

thoughts to defend Islam and to carry the idea of Islam as a complete way of life into the minds of

the Muslims. May Allah (swt) give us all the ability to fight in His (swt)’s cause!

In the next part of the ayah, Allah (swt) gives another command when He (swt) says

“know that surely Allah is Hearing Knowing”. Here Allah (swt) commands the early Muslims to

know with certainty that He (swt) Hears and Knows everything. This is a fact about which certain

knowledge without any doubts must be established because it is certain knowledge that leads to

action. When the Muslims know for certain that Allah (swt) Hears the call that is sounded to fight

in His(swt)’s way and they know for certain that Allah (swt) Knows those who respond to this call

and those who sit back, then they will think twice about not heeding this call. When the Muslims

know for certain that Allah (swt) Hears and Knows everything, then they will be motivated to strive

to seek His (swt)’s Pleasure. Allah (swt) Knows the reason why those who held back did not go

forward, He (swt) Knows whether their excuse was a valid one or not. Allah (swt) Knows what is

in the deepest recesses of their hearts and He (swt) Hears the words that they spoke to

themselves as they decided whether or not to go forward in the way of Allah (swt). Similarly we

also must be aware that Allah (swt) Hears and Knows everything. All of us know that it is an

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obligation for us today to strive hard in the path of Allah (swt). We can see the situation that our

Ummah is in, and we know that there is no one else who can save her except us. So the time for

making excuses is over. If we make excuses then we have to remember that Allah (swt) Hears

our excuses and He (swt) Knows whether they are valid or not. Fighting in the way of Allah (swt)

is by no means an easy task, but this is the most important of matters and so it demands our due

attention. There should be nothing that is more important in our lives than worshipping and

serving Allah (swt), striving in the way of Allah (swt), and working to see that the Din of Allah (swt)

is made dominant once again. May Allah (swt) give us the enabling grace, there is no might nor

power except in Him (swt)!

236. Who is the one who will lend to Allah a goodly loan, so that He may double it for him

many times over, and Allah straitens and enlarges, and to Him shall you return.

In the previous ayah Allah (swt) commanded the Muslims to fight in His (swt)’s cause. We

had also mentioned previously how when the Islamic State was first formed, the soldiers had to

pay for their own weapons, amour and mount. We have to remind ourselves now of the humble

beginnings of the Islamic State. Madinah was only a farming village where the people only had

enough to sustain themselves. The vast majority of it’s people were date farmers who only had

what they grew in their date farms, and what little they can get from trade. When it began the

Islamic State was not a mighty empire with vast reserves of resources or several colonies under

its dominion. Allah (swt) chose the weakest and most deprived of lands in which to begin the

dawah, but in time He (swt) raised it to be the greatest empire this world has ever seen. Its

dominion would stretch from one corner of the known world to another. But when the Islamic

State began we have to remember that it was poor and weak, so it needed all that the Muslims

could offer. That is why Allah (swt) encourages them to spend all that they can for this dawah.

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 Allah (swt) begins this ayah by asking a question, “Who is the one who will lend to

Allah a goodly loan”. Allah (swt) is calling out to all of the Muslims and He (swt) is asking for a

volunteer. Allah (swt) is asking them who can lend to Him (swt) a goodly loan. Now some may

ask why Allah (swt) would need a loan when He (swt) is the One Free of all needs. The answer to

this inquiry is that this loan is part of the test that Allah (swt) has given us. When you give your

wealth to Allah (swt), you are demonstrating your love for Him (swt), and you are showing your

submission to Him (swt). Recall also from how we said that spending for Allah (swt) helps us to

reach that level of Ihsan. That level of where we see Allah (swt) before we see the word. So in

this ayah we see Allah (swt) is encouraging the Muslims to spend their wealth in His (swt)’s way

as part of the test that He (swt) has given them. He (swt) is calling on them to spend their money

and their time and their efforts to support the dawah, to build the armies to spread His (swt)’s

Message to mankind, and to spend to establish His (swt)’s Din in the land. This spending is a

goodly loan that they will give to Allah (swt).

Mawdudi tells us in his tafsir of this ayah that when Allah (swt) describes the loan as a

“goodly loan” it means that it must be a loan that is given purely for the Pleasure of Allah (swt).

You must sacrifice your wealth, your time, and your efforts seeking only Allah (swt) with them and

nothing else. If your intentions are tainted with some ostentation, or some arrogance, or some

desire of praise from the people of this world, then such a loan will not be accepted by Allah (swt).

Remember that what matters at the end of the day is that you strive your best to worship and

serve Allah (swt) and not that you establish the Islamic State. When you meet Allah (swt) on the

Last Day, He (swt) will not question you on whether you established the State or not, but rather

He (swt) will question you on whether or nor you spent as many moments of your life

remembering Him (swt) and striving to worship and serve Him (swt) by doing the actions that are

pleasing to Him (swt). So you must be sincere to Allah (swt) in what you do, and you must make

Allah (swt) as the goal of all your actions. When you spend it must only be for Allah (swt) and no

one else. You must give up what you have seeking only Him (swt) and nothing else. This is what

it means for the loan that you to Him (swt) to be a goodly loan. May Allah (swt) give us all the

ability to give such a loan! May Allah (swt) give us the utmost sincerity!

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 Other scholars add that what Allah (swt) means by a “goodly loan” is a loan the source of

which is pure and lawful. Allah (swt) does not want for you to spend for Him (swt) from that which

is acquired through unlawful means. So then obviously any money that is earned through interest

or theft will have no reward with Allah (swt), no matter with how much sincerity it may have been

given. Similarly if you spend your time in the dawah, but you ignore the time that must be spent

looking after your family or taking care of your obligations, then this is time that is not accepted by

Allah (swt) as well. It is time that should have gone for your family and not for the dawah. This is

because it is an obligation for you to look after your family and to take care of their needs just as it

is an obligation to work in the path of Allah (swt).

Now do not ever feel that you do not have enough time to do all of this, if you put your

trust in Allah (swt) then you should have a hope that He (swt) will bless the time that you have

and allow you to accomplish all of your needs and obligations. Remember that most of the

Sahabah were not monks who dedicated all of their time for worship; rather they had families and

responsibilities as well. In fact in their day they had to put more time and more effort just to earn

their daily bread. However despite this, they still found the time to address all of their obligations

towards Allah (swt). They still established the Islamic State with the Prophet (saw), and they still

defeated all of the enemies of this Message. They did this despite the fact that they were humans

like you and they had responsibilities like you. May Allah (swt) bless us like He (swt) blessed

them! May Allah (swt) allow us to spend every moment of our lives in worship and servitude to

Him (swt)! May Allah (swt) allow us to give to Him (swt) only that which is pure and lawful!

What does Allah (swt) say about this goodly that the Muslims give? Allah (swt) describes

it as a loan “that He may double it for him many times over”. So whoever gives to Allah (swt)

this loan they can be certain that Allah (swt) will double it for them over and over again. You give

to Allah (swt) a little bit of wealth or a little bit of time or a little bit of effort, and Allah (swt) will

double what you give Him (swt) again and again. He (swt) will then return what you have given

Him (swt) both in this life and the Hereafter. What can you expect from the One Who owns

everything and Who can give without limit? You can expect rewards and blessings that you never

thought possible. So be sure that whatever you give to Allah (swt) will be returned to you in ways

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that you never thought to be possible. So what is stopping you from spending all that you have for

Allah (swt)? The only thing that you have truly lost is that which you fail to give to Allah (swt)

when you had the chance to.

Allah (swt) then says “and Allah straitens and enlarges”. This is to remind the Muslims

that just as Allah (swt) controls life and death, He (swt) also controls our provisions. Allah (swt)

can straiten the provisions for whom He (swt) pleases and He (swt) can enlarge the provisions for

whom He (swt) pleases. Everything that we have is from Allah (swt) and He (swt) will increase

and decrease what He (swt) gives as He (swt) pleases. So this reminds the early Muslims that

just as they should not sit back from fighting in the way of Allah (swt) because of fear of death,

they should also not hold back from spending their wealth in the way of Allah (swt) because of

fear of poverty. It may be that they give away a large portion of their wealth and they then

become richer or it may be that they hold back their wealth and they then become poorer. They

do not control their wealth and their provisions, but rather it is Allah (swt) who controls their

wealth and provisions and He (swt) straitens and enlarges as He (swt) pleases. May Allah (swt)

help us to realize this fact! May Allah (swt) provide for us and may He (swt) provide for all for the

sincere Muslims who strive and sacrifice in this dawah!

The lesson that we can take from this part of the ayah is that we should not fear poverty.

We know from other ayahs of the Quran that Shaitan will threaten us with poverty in order to

prevent us from spending in the path of Allah (swt). We should not listen to him, rather we should

put our trust in the One Whom we love the most, the One Whom we live for, and we should hope

that He (swt) will provide for us and for our families all that we would ever need. If you think about

it for a moment, Allah (swt) has commanded you to worship and serve Him (swt), do you not then

think that Allah (swt) would not provide for you if you should fulfill His (swt)’s command? How

would Allah (swt) be if He (swt) commanded you to do something and then He (swt) did not give

you what you need to fulfill His (swt)’s command? Why would Allah (swt) command you to

worship and serve Him (swt) and then not provide for you if you do so? Why would Allah (swt)

command you to spend for the dawah and then not provide for you if you do so? We can never

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think such about Allah (swt). Rather we have to know with certainty that Allah (swt) will provide for

us if sincerely work and spend in His (swt)’s cause.

Now of course we have to use the ways and means that Allah (swt) has placed in this

world to acquire wealth and provisions such as trade or employment, but we must never rely on

those means. Rather we must know that it is Allah (swt) Who provides for us. So we must never

neglect our obligations to Him (swt) because of fear of poverty. Rather we should spend and work

in His (swt)’s cause and trust that He (swt) will take care of us. It is really a weakness in your

Iman if you think that you will be in poverty should you worship and serve Allah (swt) correctly. If

you fear that you will lose your job if you make your Salah or if you fear that your savings will be

depleted if you give Zakat. This kind of thinking really shows a deficiency in your Iman and an

inability to comprehend the clear meaning that Allah (swt) gives in this ayah. Allah (swt) clearly

tells you in this ayah that He (swt) is the One Who straitens and enlarges. So the quantity of

provisions that you receive depends purely on Him (swt). One day He (swt) may give you less if

He (swt) so pleases and the next day He (swt) may give you less if He (swt) so pleases.

In the final part of this ayah, Allah (swt) says “and to Him shall you return”. We

mentioned how the human being was a very forgetful creature, so this is to remind the early

Muslims once again the reason why they should spend and the reason why they should fight in

the cause of Allah (swt). You only fight and you only spend in preparation for this Day when you

will return to Allah (swt). When you return to Allah (swt), He (swt) will judge you for each and

every one of your actions. How hard did you strive in the way of Allah (swt), how much did you

sacrifice from your wealth and your time for Him (swt), how much thanks did you give to Him (swt)

for this great bounty of life that He (swt) has given you. This meeting with Allah (swt) is the goal

for each and every one of us, after this meeting our fate for all eternity will be decided. From that

moment on it will only be an eternity of pleasure or an eternity of pain. As hard as we may try we

can never fully realize the consequence of what this means. So do you not then want to do

everything in your power to prepare for this meeting? To prepare for your return to your

Originator. May Allah (swt) make all of our return to Him (swt) a good one! We began with Allah

(swt) and life is nothing but a journey back to Him (swt)!

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247. Have you not looked to the elders of the children of Israil from after Musa when they

said to a prophet of theirs “Raise for us a king so that we may fight in the way of Allah”.

He said “Perchance, if fighting was ordained on you, you may not fight”. They said “What

would be the matter with us that we would not fight in the way of Allah when we have been

driven from our homes and our children”. But when fighting was ordained on them they

turned away, except a few among them. And Allah Knows the Dhalimoon.

We saw in the previous ayahs how Allah (swt) commanded the Muslims to fight in His

(swt)’s way and to spend in His (swt)’s way. Allah (swt) also reminded the Muslims that He (swt)

Hears all that they say and He (swt) Knows all that they do, and that He (swt) is the Source of

their provisions and to Him (swt) they will eventually return. Once the Muslims had certain

knowledge of this, there should have been no reason for them to hesitate to respond to the call of

Allah (swt). We also saw in the previous ayahs how Allah (swt) had given them a story of a nation

in the past that tried to flee death but were unable to. This serves to remind the Muslims that

there is no escape except from Allah (swt). In this ayah we see that Allah (swt) gives them yet

another story from a nation of the past. This nation was the nation that had carried this dawah

before the Muslims, a nation whose example Allah (swt) had cited several times previously so

that the Muslims can take lessons from their mistakes. Allah (swt) shows the Muslims what was

the response of these people when they were called to their duty for their Lord.

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 Allah (swt) begins this ayah by saying “Have you not looked to the elders of the

children of Israil from after Musa when they said to a prophet of theirs “Raise for us a king

so that we may fight in the way of Allah” ”. Sayyid Qutb tells us in his tafsir of this ayah how

similar to the previous story about which Allah (swt) had told us, there are no definitive narrations

to establish which prophet and which generation among the children of Israil this ayah is referring

to. Some scholars like Mawdudi have surmised based on historical evidence and based on what

is found in the Bible that it most likely refers to the Shamwil (as) or “Samuel” in the Bible and the

generation of the children of Israil who were with him (as). But for us to take the lesson from this

ayah it is not important for us to know exactly which prophet and which generation of the children

of Israil this ayah is referring to. Rather we should look to what happened to them and how they

responded to the test that Allah (swt) gave them.

Allah (swt) brings our attention in this ayah to the time when the elders among the

children of Israil asked their prophet to raise for them a king. The reason for their requesting a

king was so that they can fight under him. This was a time when a powerful enemy had taken

over the lands of the children of Israil. After being the nation that had once carried the Message of

Allah (swt) to mankind, the children of Israil had become deluded by the life of this world. They

had given up the dawah and they had become a disunited people. Now instead of fighting against

the enemies of this Message they had begun fighting amongst themselves. Because of this, their

lands were taken over by their enemies and their children were enslaved. They knew that they

needed a leader who can unite them once again, who could rally them to fight against their

enemies. So they went to their prophet and asked him for this leader.

Now when they were asking their prophet to raise for them a king, they were really asking

Allah (swt). Even they knew this. They knew that their prophet had no power to raise a king on his

own, but it was only Allah (swt) Who could. But it seems as if they had become so far from Allah

(swt) that they could not even mention His (swt)’ Name when they needed something from Him

(swt). They knew that Allah (swt) was the cause for everything but they could not articulate this

fact with their words. This is why they asked their prophet to ask Allah (swt) on their behalf. They

had become so distant from Allah (swt) that they could not ask Him (swt) themselves.

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 We should not let the same happen to us. When we have a need, first and foremost we

have to ask of Allah (swt). We do not need to go through any “intermediaries” to reach Allah (swt),

rather we should ask Him (swt) directly for all of our needs. We have to know that it is Allah (swt)

and Allah (swt) Alone Who helps us in all situations. We have to call out His (swt)’s Name and

beg of Him (swt) like the humblest of beggars begs. Allah (swt) Knows of our sins much better

than we do, so we should not let them prevent us from asking of Him (swt). Even when we are in

the situation where we have to ask others to fulfill our needs, we have to remember that we are

really asking of Allah (swt) and that it is He (swt) Who is fulfilling our needs. Even if we have a

prophet in our midst that still should not prevent us from asking of Allah (swt) directly. This is how

the Sahabah were and this is how we should try to be. May Allah (swt) enable us to always turn

only to Him (swt) for all that we need!

Their prophet responds to their request to raise for them a king by saying to them

“Perchance, if fighting was ordained on you, you may not fight”. Their prophet wanted to

remind them that what they were asking for was for jihad to become obligated upon them once

again. Their prophet was reminding them that once the political authority has been established

over them, then fighting becomes an obligation for them. Their prophet wanted to ensure that

they were ready for this responsibility. As we know fighting is by no means an easy task, it takes

all the courage, patience, determination and resolve that one can muster. Their prophet wanted to

make sure that they were ready for this. So he tells them that perchance they may not fight even

if fighting is prescribed for them. He is bringing to them the worst-case scenario to see how they

would respond.

There is a lesson that we can take from this part of the ayah for ourselves as well. We

see what is happening to our Muslim brothers and sisters in the world today. We wish that we

could fight in the way of Allah (swt) to rescue them from the oppression that they are suffering.

We are waiting for the Islamic State to be reestablished so that we can go out and fight in the

path of Allah (swt). But we have to ask ourselves if we are truly ready for this? If the State was

established tomorrow and the Khalifah calls you for jihad, are you certain that you will have the

courage to go forward? Imagine yourself now holding a gun, standing on the battlefield, and

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having to face an army that is larger than yours and is more technologically equipped than yours.

When you see a fleet of helicopter gun ships coming at you from the horizon, will you then be

able to stand your ground? If you are facing off against a squadron of large tanks, will you be able

to stand your ground? If today you do not even have the Iman and the Sabr to lower your gaze

when a beautiful woman passes by and you do not have the strength to be mindful and constant

in your Salah, how then do you think that you will be able to stand your ground at that moment?

So we all wish that we can fight in the way of Allah (swt), but we have to be sure that we are

ready for what this entails. We have to build within ourselves the strength to fulfill this obligation

when we are called to it. May Allah (swt) give us the enabling grace to make ourselves ready for

this obligation!

What then was the response of the children of Israil when their prophet posed to them

this question? They said “What is the matter with us that we would not fight in the way of

Allah when we have been driven from our homes and our children”. First of all we can note

the confidence in their reply, they are so certain that they will be able to stand their ground and

fight when the call for jihad would be given. They are saying, “What is the matter with us that

we would not fight”, they cannot even perceive a reason for them not fighting. They are so sure

that they will be able to go forth when the call to arms is given. They are so certain of themselves.

This is because they do not comprehend the reality of fighting, they think it to be a simple matter.

So they cannot see any reason for them not going forth to fight.

Then they even give a reason why they should go forward and fight. They tell their

prophet of how they had been driven from their homes and how their children had been taken as

slaves. The children of Israil at this period in history had reached such a desperate state. Their

homeland had been overrun by their enemy and even their own children had been taken away

from them. This should have been more than enough reason for anyone to go and fight. They

knew that Allah (swt) had obligated that the lives of the Muslims be saved and that the lands of

the Muslims be liberated. So they are telling their prophet that they have the best reasons to fight,

and so they will fight. They are certain that they will be able to go and fight if only Allah (swt)

would give them a leader. But what happened when they were given that leader?

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 Allah (swt) says “But when fighting was ordained on them they turned away, except

a few among them”. When Allah (swt) gave them the king whom they were asking for, and when

He (swt) obligated fighting under him then most of these chiefs ran away from this obligation. See

how they had so much confidence and they were so sure that they would go forth in the way of

Allah (swt) to fight, but when the time came to transform words into actions, most of them turned

away. Sayyid Qutb mentions how there were no people who had more of a reason to fight than

the children of Israil in this situation. Their lands were occupied by the enemies of this Message,

their very children were taken as slaves by these enemies, and then they had been given a king

specifically by Allah (swt) to lead them into battle. This means that Allah (swt) Himself, Who was

their Lord and Master, their Creator and Sustainer, was calling on them to fight, Furthermore they

were the nation whom Allah (swt) had chosen to carry His (swt)’s banner and to carry His (swt)’s

Message to mankind. So there should have been no reason for these people not to fight. The

only reason for their turning away of course was the love of this world and the fear of death. The

scholars mention how prior to the time when their enemies had conquered them, the children of

Israil had immersed themselves in the life of this world. They had been given this world in plenty,

and they had drowned themselves in it. They started enjoying everything that the life of this world

has to offer, soon they did not even care if what they enjoyed was allowed by the Law of Allah

(swt) or not. They enjoyed everything and anything. They gave up the dawah and calling to Allah

(swt), and they became a people who lived for the life of this world. That was their situation when

their enemies came upon them. Now when they were about to be overcome by their enemies,

they had lost the will to fight because of their love for this world. When Allah (swt) and their king

called them to fight they did not respond to the call. They just kept thinking to themselves about

the possibility of not getting all those pleasures that they had to come love so dearly. They kept

thinking about the possibility of feeling pain and discomfort. All that they wanted was to maximize

their pleasure and minimize their pain. They did not care for Allah (swt) at all. Anyone who has

such love of this worldly life in their hearts has no room for Allah (swt) in their hearts, they are not

willing to sacrifice their lives for the cause of Allah (swt). May Allah (swt) save us from ever

becoming like such people!

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 However Allah (swt) tells us that there were a few among them who did go forward into

battle as they promised that they would. The narrations tell us that these few were able to achieve

the victory over an enemy that was much more powerful than they were. This shows how it is not

the number of people you have in your army, or the technology that your soldiers are using which

determines whether victory will be yours or not. Rather it is how close each of your soldiers is to

Allah (swt). How much courage and determination that they have to fight. The Muslim Ummah

today should pray more for a warrior like Khalid bin Whalid (ra) than for all the military technology

of the West. These few among the children of Israil who went forth with their king and stood their

ground were the closest among them to Allah (swt). Because of their trust in Allah (swt) and their

hope in Him (swt), they were able to overcome an enemy that was much more powerful than they

were. May Allah (swt) give this Ummah soldiers like these and soldiers like the companions of the

Prophet (saw)! Insha Allah we will be able to achieve victory even if we are only few.

In the final part of this ayah Allah (swt) reminds us that He (swt) Knows the Dhalimoon.

This is a reminder and a threat to those who had turned away from their obligation to fight. If you

turn away from your duty and your obligation to Allah (swt), then you should know that Allah (swt)

Knows you very well. There is nowhere that you can go to hide from Allah (swt). To turn away

from the obligations that you have to Allah (swt) is Dhulm. It is injustice and evil. You have no

excuse in front of Allah (swt) for turning away from this obligation. You know that fear is not an

excuse. Allah (swt) will not accept any of these excuses on the Day of Judgment. You know that

Allah (swt) is your Creator and your Sustainer, so you should know that you only live for Him

(swt)! You are who you are at this moment only because of Allah (swt) and if were not for He

(swt) then you would cease to exist. So why do you want to live your life for any but He (swt)?

When the call for jihad is given then you have no excuse to stay hiding in your house like a small

child or an old woman. If you do, then you should fear Allah (swt) and you should fear the Day in

which you will return to Him (swt). May Allah (swt) save us all from being among the Dhalimoon!

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248. And their prophet said to them, “Surely Allah has raised for you Talut as a king”. They

said “How can he hold kingship over us when we have a greater right to the kingship than

he, and he has not been given abundance of wealth”. He said “Surely Allah has chosen

him above you and has increased him abundantly in knowledge and strength. And Allah

gives His kingship to whom He pleases. And Allah is Bountiful, All-Knowing”.

In this ayah Allah (swt) continues with the story that He (swt) began in the previous ayah.

As we read these stories it is very important that we look for the lessons in them that we can

apply in our lives. We should not think of these stories as mere forms of entertainment or play,

but we have to remember that this is the Speech of Allah (swt). We should not think of these

stories as something that happened a long time ago to a people who were very different from us.

Rather we should think that each of these ayahs and the stories in each of these ayahs as

directly addressed to us. So in these events that Allah (swt) relates to us there is great wisdom

and benefit here that will lead us to Him (swt), may Allah (swt) help us all to discover that wisdom

and benefit. Recall from the previous ayah how the elders among the children of Israil had asked

their prophet to raise for them a king so that they can fight in the way of Allah (swt). In this ayah,

Allah (swt) tells us what happened when this king that they had asked for was given to them.

Allah (swt) begins this ayah by saying “And their prophet said to them, “Surely Allah

has raised for you Talut as a king” ”. This is the response of their prophet to their request of

raising for them a king. Their prophet tells them that Allah (swt) has raised for them Talut as a

king. Talut was a poor man from among the children of Israil and Allah (swt) chose him to be a

king over them. They were asking Allah (swt) for a king and a king is what they were given. But it

was a king that Allah (swt) chose.

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 Now we should note that this was not a kingship in which Talut would have complete

sovereignty, but it was a kingship where sovereignty belongs to Allah (swt) Alone. We know that

one of the basic tenets of our Aqeedah is that all sovereignty belongs to Allah (swt), so we cannot

imagine that a king whom Allah (swt) would appoint would rule by his own law and not the Law of

Allah (swt). Rather we can be certain that Talut would only rule by the Law of Allah (swt). He is

only a representative of Allah (swt) like the Khalifah of the Islamic State is. Furthermore we also

know that Talut had a prophet at his side, and he himself may even have been a prophet, so he

must have ruled by the Law of Allah (swt). What we can be certain of is that in no way was he like

the so called “kings” who rule over the Muslim lands today, the ones who are exploiting the

Muslims and giving away the resources and the wealth of this Ummah to the enemies of this

Message. The ones who make alliances with the enemies of this Message and the ones who

allow the unclean soldiers of disbelief to come into the land that Allah (swt) has made sacred and

commanded to be purified. Talut was in no way a king like these pretenders. May Allah (swt) save

us from their oppression and may Allah (swt) give us a righteous ruler who will rule us by His

(swt)’s Law!

In the next part of the ayah Allah (swt) says “They said “How can he hold kingship

over us when we have a greater right to the kingship than he, and he has not been given

abundance of wealth””. Here Allah (swt) shows us what was the response of the children of

Israil when Allah (swt) told them that He (swt) had raised Talut for them as a king. They question

as to how Talut can be king over them. They could not imagine how someone like Talut could be

chosen over them and could be given power over them. They give two reasons for their

objections. First they say that they are more entitled to the kingship than he is. The scholars say

this is because Talut did not come from a noble family, while each of the elders who made this

request had noble lineage. So they thought that only someone of noble blood could have the

kingship. The other reason was that Talut was a poor man. They thought that only someone

possessing a great deal of wealth was worthy of being a king. These elders were far wealthier

than Talut was. Because of their wealth and their lineage they thought that one of them should

have been the king instead of them.

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 This then is another characteristic of the people of this world in that they are always

lusting for power. They love the life of this world and they love to hold power over others in this

world. This is a characteristic of such people that we must strive to avoid. We must never seek

power and we must never seek control over the people. We only work for the Islamic State so

that sovereignty will return to Allah (swt). We ourselves should have no desire for power

whatsoever. If we find within ourselves some desire for power then we must strive for the sake of

Allah (swt) to remove that feeling from our hearts. Insha Allah this effort that we make will also be

one for which we will be rewarded. May Allah (swt) save us from ever becoming like such people!

So we can see from this part of the ayah how these elders among the children of Israil

judged people, and we see how this is not the right way in which to judge. Our estimation of

people must not be based on how much wealth they possess or how noble their family is. These

things mean absolutely nothing to Allah (swt). How can one man be better than another based on

his lineage or his wealth? Does his wealth or his lineage show how close he is to Allah (swt)? The

Prophet (saw) said the one who is slowed by his works will not be increased by his lineage. So

wealth and nobility mean nothing to Allah (swt). These should never be used in our criteria to

judge people, it is only those whose hearts are attached to the life of this who look to such things.

Another lesson that we can take from this ayah is that people should not be given

positions of power and authority based on their lineage. This is what these elders from the

children of Israil wanted to do and Allah (swt) criticizes them for this fact. So positions of power

should never be given to people because of their linage. Umar (ra) specifically told his son

Abdullah (ra) not to seek the Khilafah after him even though Abdullah (ra) was one of the most

qualified of people for that position. Umar (ra) was even reluctant to appoint Abdullah (ra) as

governor of a province or any or other position of authority. Unfortunately many of the Khalifahs

who followed Umar (ra) did not have this foresight and so they did not stick to the guidance of the

Quran like he (ra) did. Many Khalifahs appointed their own family to positions of power even if

they were not the best qualified. We believe that this was a mistake and that positions of power

should always be given to those most qualified and not be based on lineage or family. Allah (swt)

Knows best and we ask Him (swt) to guide us!

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 In the next part of the ayah we see that their prophet tells the elders why Allah (swt)

chose Talut to be a king over them. Allah (swt) relates to us the words of their prophet, “He said

“Surely Allah has chosen him above you and has increased him abundantly in knowledge

and strength””. This is the reason why Allah (swt) chose Talut over the elders from the children

of Israil; it is because he had great knowledge and strength. From this we can also see the

criteria that we should look for in our own leaders. First they should have knowledge, they should

know how to rule the people and conduct the affairs of the State. They should have knowledge of

the Law of Allah (swt) so they can know what is the correct rule that should be applied for a given

situation. They should also have knowledge of the world around them so they can know the

reason why events happen and they can know how best to respond to them. Secondly they

should also have strength. This is not so much physical strength as it is strength to deal with the

pressures and trials that come with leadership. A leader is one who must be willing to work night

and day for his people. He is one who has no time for rest or amusement. He must also deal with

all of the situations that arise in his kingdom and he must deal with the people fairly. He must also

be strong in that he does not become seduced by his power into acting unjustly with his people.

So the two criteria that we should look for in our leaders are knowledge and strength. Allah (swt)

had blessed Talut with both knowledge and strength and this is why Allah (swt) chose Talut to be

a leader over the children of Israil in this time when they were most in need of a leader.

Then Allah (swt) says “And Allah gives His kingship to whom He pleases”. This is to

remind the children of Israil that the kingdom belongs to Allah (swt) and He (swt) gives it to whom

He (swt) pleases. They are not the ones to set the criteria for who should be king because the

kingship does not belong to them. Rather it is Allah (swt) Who is the Owner of the heavens and

the earth and so it is for He (swt) to give dominion to whomever He (swt) pleases. Thus Allah

(swt) is telling these elders that the choice of who should be king is not up to them but it is up to

Him (swt). He (swt) owns the kingdom and He (swt) gives it to whomever He (swt) pleases.

This part of the ayah is also a clear evidence that sovereignty belongs only to Allah (swt),

and the only legitimate government in the Sight of Allah (swt) is one that rules by His (swt)’s Law

completely. This is the only government for which Allah (swt) has given the authority to exist.

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Such a government has not existed in the world today now for over a hundred years, and we can

see the sorry state that mankind is in because of that. This is the situation that we must seek to

remedy. May Allah (swt) help us, may He (swt) give us a dominion that He (swt) is pleased with

once again!

In the final part of this ayah, Allah (swt) reminds us that He (swt) is the Bountiful and the

All-Knowing. Notice how these two Names link beautifully with the theme of this ayah. Talut was

the best king for the children of Israil in that desperate hour of theirs, even though many of them

did not realize this fact. He was the one who was able to save them from the oppression and

tyranny that they were under, he was able to do this even though the number of them who joined

him and fought under him were very few. So how great a Bounty from Allah (swt) was Talut for

them as a king. Of course even the praise that one would give to Talut should really be given to

Allah (swt). It was really Allah (swt) Who gave him his knowledge and his strength, and it was

Allah (swt) Who allowed him to prevail over his enemies who were much more powerful than he.

So Allah (swt) was Full of Bounty and Grace to these people who in no way deserved it. Allah

(swt) had given them the responsibility of carrying the His (swt)’s Message to mankind, they had

turned away from this obligation to chase after the life of this world, then when their own desires

got them in trouble, when their own laziness and negligence had caused them to be overcome by

their enemies, they came running to Allah (swt) for help. Instead of allowing them to suffer in the

turmoil that they themselves had caused, Allah (swt) raised for them a king who lead them to

victory and saved them from the oppression that they were under. How Bountiful is Allah (swt)!

However Allah (swt) also reminds them that He (swt) is All-Knowing. Allah (swt) Knows all of the

favors and blessings that He (swt) had bestowed them. The fact that they had received so much

blessings and gifts from Allah (swt) makes them all the more responsible to strive to worship and

serve Him (swt) even more. Allah (swt) Knows this fact and Allah (swt) reminds them that He

(swt) Knows this fact.

The only nation that Allah (swt) has been blessed more than the children of Israil is the

nation of the Prophet (saw). And if we would only think about how much of a blessing the Quran

and the Prophet (saw) are then we would realize that indeed Allah (swt) has blessed us

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exponentially more than He (swt) blessed them. So how much should we strive to worship and

serve Him (swt) in order to be grateful for this blessing? Ask yourself this question and remind

yourself that Allah (swt) is All-Knowing. Allah (swt) Knows well all of the favors and bounties that

He (swt) has bestowed on you. So you cannot hide anything from Him (swt)! May Allah (swt)

enable us to live up to the gifts and bounty that He (swt) has given us! May Allah (swt) Know from

us only that which He (swt) is pleased with!

249. And their prophet said to them “Surely a sign of his kingship is that there shall come

to you At-Tabut wherein is peace and tranquility from your Rabb, and relics left behind by

the family of Musa and the family of Haroon, carried by the angels. Surely in that is a sign

for you if you are believers.”

In this ayah Allah (swt) continues with this story where He (swt) tells us about the children

of Israil and the king that He (swt) had appointed over them. Recall from the previous ayahs how

the children of Israil were in a desperate situation and how they had gone to their prophet asking

him to ask Allah (swt) to raise a king for them so that they can fight under him. But then when

Allah (swt) chose Talut for them as a king, they dared to contend with the choice of Allah (swt)

because he was not wealthy and he was not of noble lineage. Now Allah (swt) could have forced

them to accept Talut as their king or He (swt) could have taken their king away from them and left

them without a leader once again, but as we see in this ayah, Allah (swt) in His (swt)’s Mercy and

Bounty gives them a great sign to prove to them that Talut was indeed the king ordained for them

by Him (swt). From this we can continue to see examples of the Mercy and Generosity of Allah

(swt), and the ungratefulness and rebellion of man.

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 Allah (swt) says “And their prophet said to them “Surely a sign of his kingship is

that there shall come to you At-Tabut”. The sign that Allah (swt) gave to them to prove to them

that the kingship of Talut was indeed ordained by Him (swt) was At-Tabut. Most of the scholars

say that At-Tabut is what is referred to in the Bible as Ark of the Covenant. This is a special

wooden chest that Musa (as) and the other prophets of the children of Israil would take with them

whenever they went out in battle. It is said that At-Tabut would give the soldiers of the children of

Israil peace and comfort during the battle and it would enable them to overcome their enemies. It

was passed down among the children of Israil for generations, and each prophet or leader would

always take it when they went out on jihad and through it Allah (swt) would give them victory. But

when the children of Israil had become deceived by the life of this world and they had given up

dawah and jihad in the way of Allah (swt), Allah (swt) caused them to lose At-Tabut. Without At-

Tabut, they suffered one defeat after another from their enemies. So we can say that At-Tabut

was a Mercy to the children of Israil from Allah (swt) that allowed them to have victory over their

enemies. Now in order to prove that the kingship of Talut was indeed a valid one, Allah (swt)

would return At-Tabut to them.

In the next part of the ayah, Allah (swt) describes At-Tabut for us by saying “wherein is

peace and tranquility from your Rabb”. As we mentioned that the distinguishing feature about

At-Tabut was that it was a source of peace and tranquility. There was something that emanated

from this special wooded chest that gave the righteous people around a sense of peace and

comfort. As we mentioned this was especially helpful during times of battle when fear and

nervousness tend to overtake one. Some commentators have gone into details about what

exactly was it in At-Tabut that gave them this peace and tranquility, but since there are no strong

narrations to support any of these claims we will not go into them here. Rather we will just take

the general meaning that At-Tabut was a source of peace and tranquility for the children of Israil

and so it was a great blessing for them from Allah (swt).

Then Allah (swt) says “and relics left behind by the family of Musa and the family of

Haroon”. So not only was At-Tabut a source of peace and comfort for the children of Israil but

within it there were several important artifacts from the families of Musa (as) and Haroon (as).

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Once again the commentators have gone into details about what these articles were, some of

them said that At-Tabut contained the staff of Musa (as), and the turban of Haroon (as), and the

basin from which the children of Israil ate Manna, and the pieces of the tablets on which the

Tawrah was written and so forth. But for us to derive the benefit and the lesson from this ayah, it

is not important for us to know exactly what these relics were. Rather we should think about what

is the lesson in their receiving this gift that we can apply in our lives. We should always remind

ourselves that we are reading these stories in order that they may guide us to Allah (swt) and not

to entertain us. So we should always be looking for the lessons and the guidance that is in them.

We should look to see how these stories will bring us closer to Allah (swt). How they will motivate

us to better worship and serve Him (swt). So we should search for such guidance in these ayahs

and we should restrain ourselves from speculating about what we do know about it. The lesson

that we can take from this part of the ayah is to see that At-Tabut did contain several valuable

relics from the families of two of the children of Israil’s greatest prophets. This shows how

valuable At-Tabut was to them, and what a great favor and blessing that Allah (swt) conferred

upon them when He (swt) returned it to them. This reminds us how Merciful and Generous Allah

(swt) can be, even to a people who have been so disobedient and rebellious to Him (swt)! How

then can we ever give up on His (swt)’s Mercy?

Then Allah (swt) describes At-Tabut as being “carried by the angels”. The narrations

tell us that the angels carried At-Tabut and descended from the sky with it, and then they placed

it in front of Talut while all of the children of Israil were looking on. How Merciful and Generous

was Allah (swt) in that He (swt) gave them this great sign. Would they then have any doubts

about Talut being the king that has been chosen for them by Allah (swt) after seeing this great

sign? Allah (swt) sent His (swt)’s own special messengers to deliver At-Tabut to Talut.

In the final part of this ayah, Allah (swt) says “Surely in that is a sign for you if you are

believers”. Just think about the tremendous blessings that At-Tabut was. It was a source of

peace and tranquility for them, it was a way in which they can achieve victory over their enemies,

it contained the most important artifacts and relics of their heritage, and it was delivered to them

by the angels. How could anyone of them have hesitated after seeing such a great sign?

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 The lesson that we can take from this in our lives is that once Allah (swt) has shown us

His (swt)’s signs and we have increased in our Iman through them, then we must reciprocate by

increasing in our worship and servitude of Allah (swt). Let us remind ourselves once again of the

context in which Allah (swt) sent to them At-Tabut. They were being asked to fight in the path of

Allah (swt) against a powerful enemy and they were being asked to submit to a king who was not

of noble blood and who was not possessing of great wealth. Both of these were two great acts of

submission to Allah (swt) that they were being asked to do. To swallow your pride and submit to a

king that you would have otherwise looked down upon and then to follow him into battle against a

powerful enemy. But Allah (swt) gave them this great sign in order that they may do these acts of

submission to Him (swt). Similarly for us, Allah (swt) has given us the greatest of signs in the

Quran. Should we not then strive to worship and serve Allah (swt) because of this great sign that

we have been given? Should we not submit ourselves to the Law of Allah (swt) because of the

increase that the ayahs of the Quran have given our Iman? The more that our Rabb gives us of

His (swt)’s bounty and mercy the more is onus upon us to reciprocate. May Allah (swt) give us

the ability to do that! May Allah (swt) allow us to contemplate on His (swt)’s signs and draw

nearer to Him (swt) through them! May Allah (swt) allow us to do the actions that are pleasing to

Him (swt) as a demonstration of our Iman! May Allah (swt) guide this Ummah to the certainty of

faith that she will need to overcome the trials and difficulties that await her!

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250. So when Talut departed with the army, he said “Surely Allah will test you with a river,

so he who drinks from it is not of me, but he who does not taste it is of me, except he who

takes with his hand as much as fills his hand. But they drank from it, except a few among

them. And when they crossed it, he and those who believe with him, they said “We have

no power today against Jalut and his forces”. But those who were certain that they would

meet Allah said “how many a small group has vanquished a large group by Allah’s

permission. And Allah is with the Sabiroon”.

In this ayah Allah (swt) tells us about what happens when Talut and his army set out to

fight against the people who were oppressing the children of Israil. After they had received the

great sign of At-Tabut, the children of Israil were certain that Talut was indeed their king. They

were certain that he was the king who had been ordained for them by Allah (swt) to give them

victory over their enemies. So they went forth with him to do battle against the powerful force that

had been oppressing them. Here Allah (swt) tells us of this epic battle where the believers faced

of against the enemies of this Message. We can see how this story was especially relevant for

the early Muslim community that was being formed when this Surah was revealed. They too were

being called to fight in the path of Allah (swt) against an enemy that was much more powerful

than they were. In fact there are lessons in this story for any weak and oppressed people who

have to face of against a force that is far more powerful than they are. Is that not our situation

today? The dawah today is weaker than it has ever been, and it’s enemies are more powerful

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than they have ever been. But as we will learn from this ayah Insha Allah, this does not matter if

we have Allah (swt) on our side.

Allah (swt) begins this ayah by saying “So when Talut departed with the army”. Here

Allah (swt) is bringing our attention to the time when Talut and his army had marched out into

battle. The narrations tell us that the army had to cross the desert during a period of intense heat.

Those of us who have never been an arid desert cannot even begin to imagine how tormenting

the heat can become. But just try to imagine yourself as being one of the soldiers in this army.

You are marching forward in the path of Allah (swt) to save your people from a powerful enemy

who wants to destroy you and who wants to prevent the Message of Allah (swt) from reaching

mankind. You find yourself in the scorching heat of the desert. There is nothing to shade you from

the sun, the heat becomes so intense that every inch of your body feels it, it is so bad that even

the wind is hot and fierce and it provides you with more discomfort rather than any relief. This was

the situation that the army of Talut was in, and as we see from this ayah it was indeed a great test

for them from Allah (swt). As you read the remainder of this ayah, ask yourself how you would

have fared on that test if Allah (swt) had made you one of the soldiers in that army?

In the next part of the ayah Allah (swt) relates to us the words of Talut to the soldiers in

his army when “he said “Surely Allah will test you with a river”. This is the test that Allah (swt)

had given them. In the heat of the desert, when they were all parched and extremely thirsty, they

came upon a river flowing with cool water. Talut then said to them “he who drinks from it is not

of me but he who does not taste it is of me, except he who takes with his hand as much as

fills his hand”. This was what they were required to do in order to pass this test. Despite the fact

that they were extremely thirsty, they had to refrain themselves from drinking the water of this

river. The most that they could drink was one handful. This was a test for them from Allah (swt).

Would we able to pass this test? Just imagine if you were a soldier in that army. Would you be

able to control yourself from drinking anything more than a handful? Once you have had a taste

can you stop yourself from having more? From this we can see that if we also want to work in the

path of Allah (swt), and stand against the enemies of Allah (swt), then we have to expect tests

similar to this. May Allah (swt) save us from the test that we do not have the strength to bear!

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 Then Allah (swt) says “But they drank from it, except a few among them”. Here we

see that most of the soldiers failed the test. They were so thirsty that they kept on drinking from

the river even when they were specifically told not to. They were not able to control their desires

and their passions for the sake of Allah (swt). The test that Allah (swt) has given us in the life of

this world is not much different from this test that this army of the children of Israil had to face.

Our test in the life of this world is nothing but controlling our desires and our passions for the sake

of Allah (swt). We know that we live to worship and serve Allah (swt), so for every moment of our

lives we may feel like doing something that is displeasing to Allah (swt) but we control that feeling

and overcome it and instead do what is pleasing to Allah (swt). We keep forcing ourselves to do

what is pleasing to Allah (swt) until what we feel like doing is that which is pleasing to Allah (swt).

Even though it is difficult that is what we do. We subjugate our desires until it is in accordance

with the Law of Allah (swt). May Allah (swt) allow us all to reach that station!

The soldiers who obeyed the command of Talut were those who only drank a handful of

water. They only drank the one sip that they could fill the palms of their hands with. They obeyed

the command of their leader and made themselves content with small amount of water. The

narrations tell us that those who drank only a handful were satisfied with what they drank, but

those who kept on drinking were still thirsty even after they had drank. Such are the two kinds of

people that we can find the in the life of this world; the ones who are pleased with whatever Allah

(swt) has given them and the ones who are always craving more to satisfy their lusts and desires.

One is a group that lives to serve Allah (swt) and the other is a group that lives to serve

themselves. This latter group of people will never achieve satisfaction and contentment. They will

always be thirsting for one thing after another. While the former of these groups will always be

content because their hearts are attached to their Lord. They only want to please their Lord so

they are content with whatever He (swt) gives them. May Allah (swt) make us among those who

are content with whatever He (swt) has decreed for us!

So most of the soldiers in the army of Talut failed the test and they had to go back home,

they were not allowed to accompany Talut as he went to face the enemy of their people. The

scholars tell us that the army of Talut had numbered in the thousands when they had left their

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home, but after this test at the river, only 313 of them were able to continue with him. The

remaining thousands all had to go back home. Sayyid Qutb tells us in his tafsir of this ayah that

this was actually for the best. Because those soldiers who are weak and who are not able to

control their desires and passions for the sake of Allah (swt) will not be of any help in the battle.

They will run at the first sign of a more powerful enemy. So they would hurt the believers more

than they would help them because when they run away, they may abandon critical posts in the

formation of the army. So only 313 of the original army of Talut continued marching forth, and the

scholars note that this is the exact number of Muslims who fought with the Prophet (saw) in the

battle of Badr.

In the next part of the ayah Allah (swt) says “And when they crossed it, he and those

who believed with him”. So here Allah (swt) tells us that Talut and the few who had passed the

test crossed the river as they continued their march towards their enemy. Not only did they cross

the river but they conquered it. The river was the test that Allah (swt) had given them and they

passed this test. Notice that Allah (swt) refers to the ones who had passed the test as believers.

This is because only those who had the deep and firm conviction were able to control themselves

and prevent themselves from drinking the water when they were so thirsty. That is why many

scholars have said that our patience is equal to our Iman, the more Iman that we have the more

patience that we will have and the more patience we have the more Iman that we will have.

Then Allah (swt) says “they said “We have no power today against Jalut and his

forces” ”. Mawdudi and other scholars are of the opinion that the pronoun “they” in this part of

the ayah refers to those soldiers who had failed the test and who had to go back home, and that it

does not refer to Talut and the soldiers who had passed the test. This is because these are words

of those who have no trust in Allah (swt), and so it not befitting that Talut and the soldiers who

had passed the test would speak such words. Talut and the true believers would never say that

“We have no power today against Jalut and his forces” because they know that Allah (swt) is

on their side. Rather it was the soldiers who had failed the test and who were sent home that

spoke these words. Now you might question that if these words were spoken by the soldiers who

were sent home, then why would the use the pronoun “we” in their speech and not say “they”.

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This is because even though they were sent home, they were still part of the nation of the

children of Israil just like Talut and the ones who had passed the test were. So in the battle that

was about to ensure, they would still be supporting Talut and his army. Thus they considered

themselves to be part of the army of Talut even though they themselves were not fit to join the

army. This opinion seems correct to us and as always Allah (swt) Knows best!

Now let us look to the words that they spoke. They said that they have no power today

against Jalut and his forces. They said this when they saw how small their army had become. As

we mentioned the original army numbered in the thousands and now it was only a few hundred.

So when the soldiers who were returning home saw this they said that this army has no power

today against Jalut and his forces. They could not imagine how such a small army could defeat

Jalut and his mighty forces. The army that they saw was so weak and so few that it seemed as if

it had no power at all. Once again these people had forgotten about Allah (swt).

From the perspective of those who had failed the test only the strongest and mightiest of

armies could have stood a chance against Jalut. Jalut was the leader of the powerful enemy that

they had to face. Not only did he have a huge and powerful army to fight for him, but he himself

was enormous. One narration in Qurtubi’s tafsir says that his shadow stretched for over a mile

and that he was able to defeat entire armies on his own. Can you then imagine the kind of

creature that he was? Allah (swt) Knows best but he probably was not even human. So those of

weak faith questioned how they could ever prevail against an enemy that was so powerful. How

could an army of only 313 defeat an enemy that was gargantuan? The reason for their

apprehension was because they had forgotten Allah (swt). These people only saw the life of this

world and they did not remember Allah (swt). They forgot that nothing can happen except by the

permission of Allah (swt) and they forgot that Allah (swt) has power over all things. They only

thought about what they saw in the life of this world and so they could never imagine Jalut and his

powerful forces ever being defeated.

Now contrast this attitude with the attitude of the true believers that Allah (swt) tells us

about in the next part of the ayah, when He (swt) says “But those who were certain that they

would meet Allah said “how many a small group has vanquished a large group by Allah’s

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permission. And Allah is with the steadfast””. Once again we can note how Allah (swt)

describes those few and sincere believers who had passed the test as those “who were certain

that they would meet Allah”. It is this certainty of belief that had allowed them to pass the test and

refrain themselves from drinking when they were so thirsty, and it is this certainty of belief that

took away all of their fear when they saw the mighty Jalut and his powerful forces. It is the

certainty of belief in Allah (swt) and the meeting with Him (swt). Our words cannot sufficiently

describe the Majesty and the Sublimity of Allah (swt), but when you believe in Him (swt) and you

are certain that you are one Day soon going to meet Him (swt), then does anything else matter in

your life? What could be more important in your life than Allah (swt) and preparing for the meeting

with Him (swt)? Once you reach certainty in Allah (swt) and in the meeting with Him (swt), then

you will do anything for Him (swt). All that you care about is that when you meet Allah (swt), that

He (swt) is pleased with you. Such was the case of these true believers who were with Talut; they

could control the most severe of thirsts for Allah (swt) and they were not overwhelmed with fear

when they saw themselves facing of against an enemy as powerful as Jalut and his forces.

All that they said was “how many a small group has vanquished a large group by

Allah’s permission”. They know that numbers mean nothing to Allah (swt). No matter how small

and weak they are, and no matter how powerful and numerous their enemy may be, they know

that they can vanquish their enemy completely if such be the Will of Allah (swt). They know that

Allah (swt) is Able to do all things and that He (swt) is even Able to give them victory against such

a powerful foe. They even cite the numerous times that such has happened in the past. They

know that on several occasions in the past, a weak and small force has defeated a much larger

and more powerful force because such was the Will of Allah (swt). If Allah (swt) gives His (swt)’s

permission to what you desire, then it will become a reality. It will be so no matter how much the

odds are against you and no matter how unlikely it may seem based on what you can sense. All

that matters in this universe is Allah (swt). He (swt) can make anything into a reality.

This is what we need to remember as well when we work in this dawah. We should not

worry about how great are the odds against us. All that matters for us now is to work sincerely in

this dawah to the best of our ability. We should not worry about how weak we may be and how

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powerful they may be. As Allah (swt) tells us in this ayah, there have been many instances in the

past where a small force has overcome a much larger force. All they needed was the permission

of Allah (swt). May Allah (swt) give His (swt)’s permission for this dawah to be victorious once

again! Today the sincere brothers and sisters working to bring back the Islamic State are the

army of Talut. You might think as if there is no hope for them but they know that Allah (swt) is with

them. They know that anything is possible for Him (swt).

Then we see Talut and the true believers who were with him say “And Allah is with the

Sabiroon”. The Sabiroon are those who have Sabr. Sabr is one of those words that cannot

adequately be translated to English. Among the meanings that it carries are patience,

steadfastness, firmness, courage, determination, and the willingness to press forward no matter

how much resistance that you may face. Talut and the true believers with him hoped that they are

among the Sabiroon. Because they know that Allah (swt) is with the Sabiroon. What does it

mean for Allah (swt) to be with you? It means that you have His (swt)’s support and help, it

means that you have His (swt)’s protection and mercy. Once you have this, what else do you

need? Once you have this, what enemy can overcome you? What can possibly stand in your

way? What objective can you not reach? All that Allah (swt) asks of you is that you show a little

sabr for Him (swt), if you can find it within yourself to have sabr for the sake of Allah (swt), then

there is no limit to what you will able to accomplish because you will have Allah (swt) with you.

You can change the world because you have the Lord and Master of the universe with you. All

that He (swt) asks of you for Him (swt) to be with you is that you have a little patience and

steadfastness. May Allah (swt) grants this to us! May Allah (swt) make us among the Sabiroon!

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251. And when they came face to face with Jalut and his forces, they said “Our Rabb, pour

down on us sabr, and make firm our feet, and give us victory over the people who do

kufr”.

In this ayah we see the battle cry of the believers as they faced their enemy. Remember

the desperate situation that they were in. They were hopelessly outnumbered, they had to

overcome the most powerful of enemies, and they were fighting for the salvation of their people.

Can you imagine a situation more desperate than this? What can one do in this time of need

except call out to Allah (swt)? What can do at such a time other than put all of one’s hopes in

Allah (swt) and hope that He (swt) is there? In this ayah Allah (swt) tells us the prayer with which

these sincere believers called out to Him (swt). This is the prayer that we also must try to make

during our time of difficulty and need.

Allah (swt) begins this ayah by saying “And when they came face to face with Jalut

and his forces”. So Allah (swt) brings our attention to the moment when Talut and the small

army of believers who were with him met their enemy. They were now face to face with their foe

and their swords were about to meet. Allah (swt) tells the early Muslims about this moment

because He (swt) Knows that they will have to face something similar. Was the battle of Badr all

too different from this? Were many of the battles in which the armies of Allah (swt) had to fight all

too different from this? Imagine yourself to be a solider in that army at that moment, what is the

first thing that will come to your mind? You live for Allah (swt) and at that most desperate time of

need, you will only call to Allah (swt).

That is what Talut and the believers who were with him did. But what exactly did they call

out to Allah (swt) for? Did they only pray to Allah (swt) to keep them safe and not to let them

become injured? Did they only pray for their enemy to be defeated? No rather they prayed “Our

Rabb, pour down on us sabr, and make firm our feet, and give us victory over the people

who do kufr”. This is the prayer in the Book of Allah (swt) for all those who strive hard in His

(swt)’s way, so this is the prayer that He (swt) is pleased with. Let us now look at each part of

their prayer. May Allah (swt) help us to memorize this prayer and to make it every moment of our

lives as we struggle for Him (swt)!

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 First and foremost they prayed for sabr. Notice that they did not simply ask Allah (swt) to

give them sabr, but they asked Allah (swt) to pour down on them sabr. They were in such

desperate need for sabr that they asked Allah (swt) to pour it down on them like He (swt) pours

down rain. They were asking to be drowned in sabr. It is only through sabr that the believer can

overcome the difficulties that he faces, and the greater the difficulty the more sabr that is

required. So the believer needs sabr throughout his life because at every moment of his life he is

faced with challenges and difficulties. However there is no task that is more difficult and more

challenging than calling to the path of Allah (swt) and working to make His (swt)’s Din supreme.

That is why this work requires more sabr than you can possibly ever imagine. So the believers

pray to Allah (swt) to pour down upon them sabr. May Allah (swt) pour sabr down upon us as

well, Allah (swt) Knows we need every drop of it!

Then we see that the believers pray to Allah (swt) and say, “make firm our feet”. They

knew that they are required to work and strive for the victory to come. They knew that the victory

will not come if they are just sleeping at home, or if they are just praying in the masjid the whole

day long. They knew that they had to work to get the victory. But they also knew that they could

not do it on their own. They knew that themselves were a weak and cowardly people who would

run from an enemy that was more powerful than they were. This was how they saw themselves.

Even though these were the soldiers who had passed the test of the river, they still saw

themselves to be weak. They were never arrogant and proud but rather they knew that they

needed Allah (swt) at every step of the way. They knew that if Allah (swt) does not make their feet

firm then they would fall. They knew that they would turn and run if their Lord was not their to

support them and give them strength. So they ask Allah (swt) to make their feet firm, to allow

them to stand their ground and fight. May Allah (swt) make our feet firm in this dawah and in

practicing His (swt)’s Din in our life! All success is from Allah (swt)!

Finally they say, “and give us victory over the people who do kufr”. The victory is only

from Allah (swt), about this there can be no doubt and this fact we cannot forget. No matter how

hard we work and no matter how much effort we may put, the victory will never come from our

own works. It is Allah (swt) and Allah (swt) Alone Who will bring the victory. The believers who

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were with Talut knew this fact and so they prayed to Allah (swt) to give them victory. You might

ask now that if victory is only from Allah (swt), why should we even work then? Why can’t we just

sleep and wait for Allah (swt) to bring the victory, or else why do we not just pray for the victory

and do nothing else? Why should we put any effort in this dawah? Those who ask questions like

these have forgotten the purpose of their existence. We work only to worship and serve Allah

(swt). Everything that we do is only for the Pleasure of Allah (swt). That is the test that Allah (swt)

has given us in the life of this world. So we work in this dawah only because Allah (swt) has

commanded us to work to establish His (swt)’s Law in the land and because He (swt) has

commanded us to work to carry His (swt)’s Message to mankind. We work only as an act of

submission to our Lord and Master and not because we think our works will bring victory. Victory

is only Allah (swt). All that we can do is work to the best of our ability and with the most sincerity

to Allah (swt), and then we hope that He (swt) finds us worthy enough to grant victory to. May

Allah (swt) grant this Ummah victory!

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252. So they defeated them with the permission of Allah, and Dawud killed Jalut. Then

Allah gave him the kingdom and wisdom, and taught him of what He pleased. And were it

not for Allah repelling some of mankind with others fasad would spread all over the earth,

but Allah is of great bounty to all the worlds.

In this ayah Allah (swt) tells us of the outcome of the battle. Notice that Allah (swt) does

not go into the details of what happened during the battle, rather He (swt) only tells us the

outcome of the battle. This is because it is not important for us to know exactly how the victory

was achieved. Rather what is important for us to know is that Allah (swt) gives victory for the

believers in several ways and that it is only He (swt) Who gives victory. So if we work sincerely in

His (swt)’s path then we are guaranteed victory. That is why we must always pray to Allah (swt) to

give us victory and we must pray to Allah (swt) for sabr to continue working in His (swt)’s path

and to never give up. No matter how strong are the forces that may come to take us away from

this path, we have to pray to Allah (swt) to keep our firm feet in it. If we ever that we think that we

do not need Allah (swt) then we have already lost.

Allah (swt) begins by saying “So they defeated them with the permission of Allah”. In

his tafsir of this ayah, Qurtubi says that the Arabic word hazama that Allah (swt) uses here means

“to break completely”. So not only did the army of Talut defeat their enemies but it was a

complete and full defeat. They completely destroyed their enemy to the one point that Allah (swt)

describes their enemy as being completely broken. However as we see here this was only

possible with the permission of Allah (swt). Everything happens with the permission of Allah (swt),

and anything can happen with the permission of Allah (swt). So they achieved a resounding

victory, but it was only with the permission of Allah (swt). Such is the Power of Allah (swt) in that

He (swt) can grant such a complete victory over an enemy so powerful.

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 Now why did Allah (swt) choose to give this band of believers the victory? What did they

do that made them worthy of the victory? To understand that we have to look at the first word with

which Allah (swt) began this ayah. Allah (swt) began this ayah with the word fa which as we know

means “so” or “because”. Thus this word links the meaning in this ayah with the previous ayah. In

the previous ayah we saw that these believers prayed to Allah (swt) and they were steadfast on

this path of dawah and jihad. So the reason why they received the victory was because they

prayed and because they were steadfast. They kept on calling on their Lord and they kept on

striving on this path. This was why Allah (swt) deemed them worthy to give the victory to. So now

if we want Allah (swt) to bless us with victory as well we know what to do. Think about this the

next time you think about giving up.

Then Allah (swt) says “and Dawud killed Jalut”. At that time, Dawud (as) was only a

small child and he had only accompanied the army because his seven older brothers were

soldiers in it. At one point during the battle, Jalut called out to the soldiers of the children of Israil

to meet him for single combat. Because he was such an enormous and terrifying foe none of the

soldiers went forward. Finally it was only young Dawud (as) who agreed to march forth against

this goliath. Talut agreed to send him forward because none of the other soldiers were willing to

go forward. One can see from this how terrifying Jalut must have been. Let us not forget that

these were the soldiers who had passed the test and shown their resolve for the sake of Allah

(swt). They had demonstrated their courage and their sabr by not drinking from the water and

from marching forward against the army of Jalut. But when the time came to face Jalut in single

combat, none of them could find the courage to do it. This shows how much of a monster Jalut

must have been. It also shows the bravery of young Dawud (as) and the trust that he had in Allah

(swt). It is said that when Jalut saw this young boy coming towards him, he started laughing.

Dawud (as) on the other hand took his slingshot, mentioned the Name of Allah (swt) over it, and

fired. The stone hit Jalut right in between the eyes with so much force that he fell down and died

right there. Once again this shows that no matter how small and weak you are, if you have Allah

(swt) on your side and you put your trust in Him (swt), then you can do anything. May Allah (swt)

give us the resolve and the complete trust in Him (swt) that young Dawud (as) had on that day!

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 Then Allah (swt) tells us how He (swt) gave to Dawud (as) the kingdom and wisdom. The

narrations tell us that when Dawud (as) killed Jalut, Talut rewarded him by allowing him to marry

his daughter and to have the kingdom after him. This was a reward that Allah (swt) gave to

Dawud (as) in the life of this world. In addition, Allah (swt) also gave him wisdom. The scholars

say that this refers to prophethood, which Allah (swt) also conferred on Dawud (as). So Allah

(swt) made Dawud (as) a king and a prophet. Such are the gifts and the bounties of Allah (swt)

that He (swt) gives to those whom He (swt) is pleased with. When you work hard and strive in the

way of Allah (swt), your Rabb will reward you both in this life and the next. But despite all the

riches of this world and despite all of the delights of the next world, there is still no better reward

for the true believer than Allah (swt) allowing him to come closer to Him (swt). What could be

better than to be near Allah (swt)? To live just one more moment for Him (swt) rather than for

yourself? Is that not the best? The closest to Allah (swt) are the prophets, they are the ones who

work the hardest for Him (swt) and they are the ones whom He (swt) is the most pleased with. So

while most of us would love the reward that Dawud (as) got of the great kingdom and the princess

how many of us would love the reward of prophethood and being able to come near to Allah

(swt)? May Allah (swt) help us to remember that with Him (swt) does the true happiness lie!

Then Allah (swt) tells us how He (swt) also “taught him of what He pleased”. This refers

to a special knowledge that Allah (swt) taught Dawud (as). This was an additional gift that Dawud

(as) received on top of the kingdom and prophethood. The scholars have given several opinions

on what exactly this knowledge is. Some say it was the knowledge on how to make a special kind

of armor that made the soldiers of the children of Israil extremely powerful and almost

undefeatable. Others say that it was the speech of the birds and animals, and others say other

things. But for us what is important is to see how Dawud (as) received this gift from Allah (swt)

because of his efforts in the path of Allah (swt) and because of his trust in Him (swt). We can take

the lesson that if we work hard in the path of Allah (swt), then He (swt) will also grant us

knowledge of many things that we did not know. He (swt) will show us how to please Him (swt).

He (swt) will show us the correct method with which we can bring revival to this Ummah. He (swt)

will show us the meanings of His (swt)’s Book. May Allah (swt) grant us this knowledge!

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 Then Allah (swt) says “And were it not for Allah repelling some of mankind with

others fasad would spread all over the earth”. There are several meanings that this part of the

ayah gives. One meaning is that were it not for Allah (swt) repelling the disbelievers with the

believers, then fasad would spread all over the earth. The word fasad gives meanings of

“corruption”, “evil” ,”disorder”, “indecency” and “lewdness”. So Allah (swt) is telling us here that

were it not for Him (swt) holding the disbelievers in check with the believers fasad would spread

all across the land. We can see how this happened in the battle between the army of Talut and

the army of Jalut. The army of Talut were the believers and they were fighting for the sake of

Allah (swt). They were fighting to establish the Law of Allah (swt) in the land, to spread the

Message of Allah (swt) to mankind, and to save the lives of the Muslims. The army of Jalut on the

other hand was fighting to kill the Muslims and take their land, to prevent the Message of Allah

(swt) from spreading, and to establish a Din that does not rule by the Law of Allah (swt). So we

can see how if the army of Jalut had been victorious, then fasad would have spread over the

land. When the world is deprived of the light of the Message of Islam, it knows nothing but

darkness. There will be deprivation, there will be fear, there will be killing, there will be indecency

and lewdness. Do we not see this in the world today now that the Din of Allah (swt) is not being

implemented? Where are the believers today with whom Allah (swt) may repel those evil ones

who are causing this fasad? Why cannot you be one of them?

Yet another meaning of this part of the ayah that scholars give is that through the

righteous believers Allah (swt) prevents His (swt)’s punishment from reaching the earth. The

righteous believers are the ones whom Allah (swt) has guided. They are the ones who do the

actions that are pleasing to Allah (swt) and they stay away from the actions that are displeasing to

Him (swt). It is only because of them that the punishment of Allah (swt) does not descend on

mankind. If it were not for these few righteous believers Allah (swt) would find no good in the

people of the world and He (swt) would destroy them like He (swt) had destroyed the nations of

‘Ad and Thamud. So it is only because of these few righteous believers that Allah (swt) withholds

His (swt) punishment. These who turned to Him (swt). These whom He (swt) has guded. May

Allah (swt) make us among those them!

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 In the final part of the ayah, Allah (swt) says “but Allah is of great bounty to all the

worlds”. Man is contemptible creature. If Allah (swt) left the world to him, he would spread fasad

all across the land. He would simply follow his desires, and he would not care how much injustice

to others he has to do. Corruption and disorder would spread all over the earth. But Allah (swt)

tells us in this final portion of the ayah that He (swt) is full of bounty to all of the worlds. Allah (swt)

could have let have let mankind destroy themselves, destroy this earth, destroy all the creatures

on it, but He (swt) in His (swt)’s Bounty and Mercy sent guidance to mankind. This guidance

showed the way to the Pleasure of Allah (swt) and it gave man a purpose in life. Through this

guidance Allah (swt) raised nations of righteous believers who called to Him (swt). Their dawah

and their righteous actions saved the rest of mankind from the punishment of Allah (swt). They

established a system, a state, where corruption and injustice was no more, where peace was

allowed to prevail. They were thus part of the Mercy and Bounty of Allah (swt) to all mankind. To

all creation. May Allah (swt) give us all this Mercy once again.

253. These are the signs of Allah that we recite them onto you with Truth, and surely you

are of the messengers.

This ayah is a consolation that Allah (swt) gives for the Prophet (saw). To properly

understand this ayah, we have to remind ourselves once again of the context in which it was

revealed. Recall that the Islamic State had just been established, and the dawah had just been

launched. So the Prophet (saw) was calling on all the Muslims to march forth into battle to spread

the Message of Allah (swt) to mankind and to defeat the enemies who were seeking to destroy

this Message. This was a tremendous task that required the greatest of efforts. The Prophet

(saw) knew that the Muslims would not follow just anyone on such a great mission; they would

only follow a messenger sent by Allah (swt). Can you then even begin to imagine the weight that

was on the shoulders of our beloved (saw)? That was why Allah (swt) revealed this ayah to

comfort him (saw).

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 First Allah (swt) says “These are the signs of Allah that we recite them onto you with

Truth”. This is to remind the Prophet (saw) of what the Quran is. These ayahs that Allah (swt) is

reciting onto the Prophet (saw) are the Book of Allah (swt), they are the very words of Allah (swt).

Each and every single ayah is a sign for all time that it could only be from Allah (swt). This

blessed Book is the proof of the Prophet (saw), and Allah (swt) reminds him (saw) of this fact in

this part of the ayah. It is a sign because such a Book with such ayahs could not have been

composed by the minds of men. We have spoken already in ayah 24 about how the Quran is

inimitable from a linguistic aspect. No Arab has ever composed words in the Arabic language that

are on the level of the Quran. The depth of meaning that they convey and the beauty of their

composition has been unmatched in the history of the Arabic language. In addition we also spoke

about how the Quran is inimitable in that it contains narrations of the previous nations and

prophets that no one except Allah (swt) could have known about. These nations existed centuries

before the time of the Prophet (saw), and their events that Allah (swt) relates to us happened in a

land that was far from the where the Prophet (saw) and the Arabs lived. Thus there is no way that

the Prophet (saw) or any of the Arabs could have known about these narrations. So because the

verses of the Quran are at a level of the Arabic language that no one could match and because

they contained narrations that no one could have know about, they are a clear sign that they

could only be from Allah (swt). May Allah (swt) give us certainty in His (swt)’s signs!

What then is the consequence of these ayahs being from Allah (swt)? It means that the

Prophet (saw), the man who brought these ayahs to us, has indeed been sent by Allah (swt). This

is what Allah (swt) reminds the Prophet (saw) of in the second part of this ayah when He (swt)

says “and surely you are of the messengers”. Just like Allah (swt) reminded the Prophet (saw)

that these verses are His (swt)’s signs, He (swt) also reminds the Prophet (saw) that he (saw) is

His (swt)’s Messenger. What a tremendous consolation these words must have been for the

Prophet (saw), to be reminded that he (saw) is indeed the Messenger of Allah (swt). Allah (swt)

reminds the Prophet (saw) that while it is true that he (saw) has to face insurmountable odds, just

like young Dawud (as) had to face when he battled Jalut, he (saw) is the still the Messenger of

Allah (swt). No matter how powerful his (saw)’s enemy may be, he (saw) is still the Messenger of

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Allah (swt). That means wherever he (saw) goes and whatever he (saw) does, he (saw) will

always have Allah (swt) with him (saw). What enemy can possibly stand against you when you

have Allah (swt) on your side? So just like the Prophet (saw) was comforted by this ayah, we

have to be comforted by this ayah in our efforts as well. The Quran is the Book of Allah (swt) and

it is our Book as well, the Prophet (saw) is the Messenger of Allah (swt) and he (saw) is our

Messenger as well. The Book that we are calling to has the Signs of Allah (swt) and the man in

whose path we are following is the Messenger of Allah (swt). If we can remain true to these, then

of a surety we can be certain that Allah (swt) will be with us. How then could our dawah fail no

matter how high the odds against us are? May Allah (swt) give us the enabling grace to hold fast

to His (swt)’s Book and to follow the way of His (swt)’s Messenger!

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254. These are the Messengers. We gave grace to some of them more than others, from

them were those to whom Allah spoke, and He raised some of them in degrees. And we

gave ‘Isa, the son of Maryam, the clear signs and we strengthened him with Ruh-Al-

Quddus. And had Allah willed, the ones who came after them would not have fought after

the clear signs had come to them, but they differed, some of them believed and some did

kufr, and if Allah had willed they would not have fought, but Allah does what He pleases.

Recall from the previous ayah how Allah (swt) comforted the Prophet (saw) by reminding

him (saw) that he (saw) was indeed of the messengers. In this ayah, Allah (swt) reminds the

Prophet (saw) what a great honor it is to be among the messengers. Allah (swt) shows the

Prophet (saw) how he (saw) is not only a Messenger of Allah (swt) but he (saw) is a Messenger

whom Allah (swt) has favored and whom Allah (swt) has raised in rank above other messengers.

In addition in this ayah Allah (swt) also comforts the Prophet (saw) by letting him (saw) know that

even in the past there were those who turned away from the messengers, and Allah (swt) lets him

(saw) know that if He (swt) pleased He (swt) could have guided them. But they chose to turn

away from the messengers and Allah (swt) allowed them to turn away. Thus the Prophet (saw)

and the messengers who came before him (saw) are not to blame and they are not at fault. Just

imagine what a great comfort these words must have been for the blessed heart of the Prophet

(saw). First they let the Prophet (saw) know of the great station that he (saw) has with Allah (swt)

and then they let him (saw) know that his responsibility is only the delivery of the Message. He

(saw) will not be responsible in any way if the people turn away.

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 Allah (swt) begins this ayah with a small yet powerful statement, Allah (swt) says “These

are the Messengers”. This is to bring our attention to who these men were. They were

Messengers from Allah (swt). Can you then even begin to comprehend how important they were?

They were our connection with the Divine. They are the means through which we may know what

is pleasing to Allah (swt). They show us the purpose of our existence. They bring the

communications of our Creator and Sustainer to us. We have been created by Allah (swt), we

return to Allah (swt), and for every moment of our lives we are being sustained by Allah (swt). It is

through the messengers that we know Allah (swt) and it is the messengers who guide us to Him

(swt). Each one of them is free of sin and each one of them fulfilled all of their duties and

responsibilities. Thus they are the most honored and revered of human beings. They are the role

models for all of mankind to emulate and follow. They are the Messengers of Allah (swt). Thus

Allah (swt) consoles the Prophet (saw) by letting him (saw) know that he (saw) is indeed from

these messengers.

Not only is the Prophet (saw) one of the Messengers of Allah (swt), but he (saw) is the

leader of all the messengers. We see this from the next part of the ayah where Allah (swt) says

“We gave grace to some of them more than others”. Thus Allah (swt) gave to some of the

messengers more than He (swt) gave to others. Allah (swt) bestowed His (swt)’s gifts and

blessings to some messengers more than others. But there was no messenger to whom He (swt)

gave more than the Prophet (saw). Allah (swt) made the Prophet (saw) the messenger who was

sent to all mankind while the other messengers were all sent to a particular nation. Allah (swt)

gave the Prophet (saw) His (swt)’s Final Message to which the people will be called to till the end

of time. Allah (swt) gave to the Prophet (saw) the greatest Miracle and the enduring Miracle in the

Quran. The Prophet (saw) is the only messenger who will be allowed to make intercession on the

Day of Judgment. Allah (swt) made the Prophet (saw) the leader of the messengers and this is

known by the fact that he (saw) lead all of the prophets in prayer when he (saw) went on the Isra.

These were just a few of the ways in which Allah (swt) favored the Prophet (saw) above all the

other messengers and above all mankind. Allah (swt) reminds the Prophet (saw) of this fact in

this ayah, what a consolation it must have been for him (saw) to hear these words from his Rabb!

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 Because the Prophet (saw) was the most honored and the most blessed of the

messengers of Allah (swt), then how fortunate should we feel to be a member of his (saw)’s

Ummah? What is preventing us then from working in the path of Allah (swt) when we know that

we are following in his (saw)’s footsteps? The Messengers of Allah (swt) were all honored, but

none was more honored than the Prophet (saw). So how fortunate and blessed are we that he

(saw) is our messenger and that we are in his (saw)’s Ummah? There were other messengers

like Musa (as) who would wish that they were part of the Ummah of the Prophet (saw). They

would want to give up being a messenger of Allah (swt) only so that they could be a member of

our nation. Then how fortunate are we to be in the Ummah of the Prophet (saw). He (saw)

brought to us the very words of Allah (swt) in this Quran. Why do you think it is that Allah (swt)

commanded us to love the Prophet (saw) more than we love our parents, our children and even

our own selves? It is because the Prophet (saw) is our connection with Allah (swt), so what

human being can be more important in our lives than him (saw)? May Allah (swt) give us the

enabling grace to follow the Prophet (saw) in everything that we do to the best of our ability!

Then Allah (swt) says, “from them were those to whom Allah spoke”. Here Allah (swt)

tells us that there were some of His (swt)’s messengers to whom He (swt) spoke directly. The

scholars say that there are at least three messengers about whom we can be certain that Allah

(swt) spoke with directly. These are Adam (as), Musa (as) and of course the Prophet (saw). So

here we see that Allah (swt) further comforts the Prophet (saw) by letting him (saw) know that not

only is he (saw) one of those messengers whom Allah (swt) favored and blessed above others,

but he (saw) is also among those few messengers with whom Allah (swt) directly. We know that

the Prophet (saw) spoke directly with Allah (swt) when he (saw) went on the Miraj. This was the

time when he (saw) went on the journey up to the heavens. This journey happened during an

especially trying and difficult period of the Prophet (saw)’s life. The dawah had been progressing

for years without success and he (saw) had lost his two supporters in his (saw)’s wife and uncle.

Can you even begin to imagine what an experience it must have been to communicate directly

with the Majestic and the Sublime? What a relief and a comfort must this have been for the

Prophet (saw) at a time when he (saw) was going through such difficulties and trials?

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 Then Allah (swt) says “and He raised some of them in degrees”. Here Allah (swt)

reminds the Prophet (saw) that there were some prophets and messengers whom He (swt) raised

in degrees. This part of the ayah is general and there are many meanings that it gives. One

meaning is that Allah (swt) raised the honor and the status of some of the messengers above

others. For example some of the messengers like Nuh (as), Ibrahim (as), Musa (as) and ‘Isa (as)

are messengers whom everyone knows about. Allah (swt) has raised their rank and gave them a

special place of mention and honor among mankind. Another meaning of this part of the ayah is

that Allah (swt) has raised the station in the Garden given to some of the messengers above

others. Because of their striving and their sacrifices, Allah (swt) has raised some of the

messengers to the highest stations of the garden. Allah (swt) gave them the stations that are

closest to Him (swt). In both of these meanings we see that there is none whom Allah (swt) has

raised more than the Prophet (saw). When we take the first meaning we see that the Prophet

(saw) is the most honored and the most revered of the messengers of Allah (swt). There is no

prophet or messenger or even any human being whose name is mentioned all over the world

more than the name of the Prophet (saw). At every moment of time there is a caller to prayer

calling the name of the Prophet (saw), and bearing witness that he (saw) is indeed the

Messenger of Allah (swt). The Prophet (saw) has also been raised to the highest station in the

highest garden. That place is Garden where the pleasure is the most felicitous, that place that is

the closest to Allah (swt). This is the station where Allah (swt) has placed His (swt)’s beloved

messenger (saw). So we see from this part of the ayah that Allah (swt) has raised the Prophet

(saw) in degrees above other messengers. He (swt) has done so in more ways than one. Allah

(swt) consoles the Prophet (saw) by reminding him (saw) of this fact. May Allah (swt) always help

us to remember how fortunate we are to be in the Ummah of this blessed Messenger (saw)!

Then Allah (swt) says “And we gave ‘Isa, the son of Maryam, the clear signs and we

strengthened him with Ruh-Al-Quddus”. Here Allah (swt) reminds the Prophet (saw) of the

messenger whom he (saw) was following. The messenger that directly preceded the Prophet

(saw) was ‘Isa (as). How noble a messenger was ‘Isa (as) and how much of an honor was it for

the Prophet (saw) to follow him. Just like the Prophet (saw), ‘Isa (as) was a messenger who was

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given several clear signs and proofs, and ‘Isa (as) was strengthened and helped by Gibreel (as).

Please see our discussion of ayah 88 of this Surah for a more detailed description of those clear

signs and how ‘Isa (as) was supported by Gibreel (as).

In the next part of the ayah, Allah (swt) says “And had Allah willed, the ones who

came after them would not have fought after the clear signs had come to them”. What

happened after the prophets and messengers were sent? Did all of the people follow them? Did

everyone believe? Was there even one prophet or messenger who had every one of the people

to whom he was sent believe in him? No, rather there were always those who opposed the

messengers. There were always those who chose to turn away from the Message that their

Creator had sent them. There were always those who chose to fight against the messengers and

prevent them from taking the Message of Allah (swt) to the people. It is to this fact that Allah (swt)

brings the attention of the Prophet (saw) to in this part of the ayah. Allah (swt) reminds the

Prophet (saw) how the messengers who came before him (saw) were also opposed and fought

against by their people. Just like he (saw) was opposed and fought by his (saw)’s people.

Allah (swt) also tells the Prophet (saw) that had it been His (swt)’s Will then these evil

people would not have opposed the messengers and they would not have fought against them.

Allah (swt) could have guided them if He (swt) wanted to, but they chose to turn away so Allah

(swt) let them go astray. Even though Allah (swt) could have guided them, He (swt) lead them go

astray because they chose to go astray. They opposed the messengers and they prevented the

Message of Allah (swt) from reaching mankind. Can you even begin to imagine their evil in that

they would deny their people the Message that has been sent to them by their Creator? They will

get the repayment for their deeds when they meet Allah (swt) on the Last Day. So we see how

this part of the ayah is also a consolation for the Prophet (saw) who was being rejected by his

own people and who was being fought against by his own people. It was the Prophet (saw)’s own

tribe of Quraysh who were the foremost in their opposition to this Message. They were the

foremost in their striving to destroy this Message. So Allah (swt) tells the Prophet (saw) in this

part of the ayah that he (saw) is not alone. Just like he (saw) was being rejected by the people to

whom he (saw) was sent, the messengers before him (saw) were also rejected. They were also

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opposed and they were also fought against. Their own people fought against their messengers. If

Allah (swt) had willed, they would not have done so. But they chose to fail the test that Allah (swt)

had given them, so He (swt) let them fail. May Allah (swt) save us from becoming like them! May

Allah (swt) save us from ever turning away from the Message that He (swt) has sent!

In the final part of this ayah, Allah (swt) says “but Allah does what He pleases”. Allah

(swt) could have guided those people who opposed and fought against His (swt)’s messengers if

He (swt) wanted to, but Allah (swt) allowed them to go astray because of the evil that they had

done. They chose to go astray so Allah (swt) let them go astray even though He (swt) has the

Power and Ability to guide them. Thus Allah (swt) shows us that there are no rules which apply to

Him (swt), Allah (swt) can do whatever He (swt) pleases because He (swt) is the complete Lord

and Master of all things. Allah (swt) can guide whomsoever He (swt) pleases and He (swt) can

send astray whomsoever He (swt) pleases. Thus this part of the ayah both demonstrates the

Power of Allah (swt) and at the same time it is also a threat for those who oppose this Message.

Allah (swt) is telling them not to think that He (swt) would save them if they themselves choose

kufr over iman. Allah (swt) could guide them, but He (swt) could let them go astray as well. The

matter is up to Allah (swt) and He (swt) does what He (swt) pleases. So they should try their best

to please Allah (swt) and hope that they are among those who He (swt) chooses to guide. If they

choose to reject this Message when it comes to them, then what hope can they ever hope of

Allah (swt) guiding them? May Allah (swt) make us among those for whom He (swt) desires good,

those whom He (swt) desires are guided to Him (swt)!

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255. O you who believe, spend out of what we have provided for you before there comes a

Day in which there will be no bargaining, nor friendship and no intercession. And the ones

who do kufr, they are the Dhalimoon.

After consoling the Prophet (saw) in the previous ayahs, Allah (swt) once again

addresses the believers in this ayah. Recall how Allah (swt) had called on the believers to fight in

His (swt)’s way, and He (swt) had given them the example of Talut and his army and how they

defeated a force that was much more powerful than they were because they had Allah (swt) with

them. So Allah (swt) tells the believers that if they fight sincerely in His (swt)’s way, then He (swt)

will be with them. They will be able to overcome anyone as long as they trust in Him (swt) and

they have Taqwa and Sabr for Him (swt). In addition to fighting, what was also required of the

early Muslim community at that time was spending in the way of Allah (swt). Recall that we

mentioned how every soldier in the army had to pay for his own armor, mount and weapons. In

addition there were many Muslims who wanted to fight but they could not afford these

requirements for battle, so many Muslims had to spend on others in addition to spending on

themselves. All the Muslims had to spend as much as they can spare to equip the Muslim army

for battle. So in this ayah, we see Allah (swt) calling on the early Muslims to spend so that His

(swt)’s Law is established and so that His (swt) Message is carried to mankind.

Allah (swt) says in this ayah “O you who believe, spend out of what we have provided

for you before there comes a Day in which there will be no bargaining, nor friendship and

no intercession”. Once again we see Allah (swt) calling out to the believers and He (swt)

addresses them as believers. He (swt) calls on them with that quality that they have which

establishes their relationship with Him (swt). Allah (swt) links the Iman with the action by saying

that if you are a believer then you must manifest your Iman through your actions. What is there to

Iman if there are no actions to support it? How can anyone call themselves believers without

doing a single act of obedience to Allah (swt)? The scholars have told us how the Iman supports

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the actions and the actions support the Iman. The more Iman that you have the more actions that

you will do that are pleasing to Allah (swt) and the more actions that you do that are pleasing to

Allah the more Iman that you will have. So in this ayah, Allah (swt) addresses the early Muslim

community by their Iman in Him (swt) and He (swt) calls on them to spend to demonstrate their

Iman in Him (swt). If you believe in Allah (swt), then spend for Allah (swt) to show your Iman.

We can also notice that Allah (swt) calls on the believers to spend from that which He

(swt) has provided for them. This is to remind the believers that everything that they have really

belongs to Allah (swt). Allah (swt) is saving the believers here from a particular kind of thinking.

We have some things in this world, and we start thinking that we are deserving of them. We think

that they belong to us and that we have them because of the great person that we are or because

of the many accomplishments that we have achieved or because of the hard work that we have

done. We attribute all that we have to ourselves and to our works. We forget that we are in reality

nothing and that we have in reality done nothing. We do not deserve even one penny that we

have or even morsel of food that we eat or even one drop of water that we drink. Rather

everything that we have is a gift from the Most Merciful and Most Bounteous, a gift that we have

done nothing to deserve. So when we spend for the sake of Allah (swt), we are only returning the

gifts that we have back to their real Owner. May Allah (swt) always help us to remember this fact!

May Allah (swt) allow us to spend everything that we have for Him (swt)!

So Allah (swt) calls on the believers to spend, He (swt) links their spending with their

Iman in Him (swt). He (swt) shows them how spending was necessary to demonstrate their

Iman. Then Allah (swt) reminds them that what they are being asked to spend is not what they

own because of their own merits, rather it is only what He (swt) has bestowed on them as part of

His (swt)’s Mercy and His (swt)’s Bounty. Then Allah (swt) links their spending with the Last Day.

That Day which should always be on the mind of every believer. Allah (swt) describes that Day as

a Day “in which there will be no bargaining, nor friendship and no intercession”. No

bargaining means that there is nothing that you can give to gain Paradise or be saved from the

Fire. Even if you have all of the riches of the heavens and the earth, Allah (swt) would not accept

it from you on that Day. Allah (swt) is the One Free of all needs, so there is nothing that you can

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give Him (swt) to save yourself on that Day. No friendship means that you cannot rely on any

friend or any companion to help you on that Day. It is a Day in which you will even run from your

own parents, your own children and your own wife. You will run from them and they will run from

you. Such is the absolute terror of that Day. So how can you expect any human being to save you

on that Day? No intercession means that there will be no intercession without the permission of

Allah (swt). When the judgment comes down on you, do not count on someone else coming and

interceding on your behalf. No one will be able to intercede for you without the permission of Allah

(swt). Not some saint, not your righteous children and not even the Prophet (saw). Such is the

Day to which Allah (swt) brings the attention of the early Muslims to in this ayah. Allah (swt) calls

on them to spend before this Day comes to them. The early Muslims knew that this Day is coming

and that it is coming soon. It is a predator that is chasing you and with every second of your life

that passes it comes closer. Do you not then want to do everything that you can to prepare for it?

Do you not then want to use every second of your life to prepare for it? So spend from that which

Allah (swt) has given you. Your Prophet (saw) has told you to save yourself from the Hellfire even

if it be with half a date. So anything that you can give, you should give. It could even be your time

and your energy if you do not have much wealth to spend. You can give anything, the only

condition is that you give seeking the Pleasure of Allah (swt). The only purpose of your giving

must be to attain the Pleasure of Allah (swt). The objective of your giving must only be to please

Allah (swt). You should give knowing that Allah (swt) is Seeing you give and with a hope that He

(swt) is pleased with your giving. That is how you can prepare for this awesome Day. All that

matters when this Day comes is that Allah (swt) is pleased with you, because only He (swt) can

help you on that Day and only He (swt) can save you.

Why are the believers being called on to spend? Why are they being called on to fight? In

the final part of this ayah, Allah (swt) answers these questions. Allah (swt) says “And the ones

who do kufr, they are the Dhalimoon”. To understand this ayah correctly, we have to remind

ourselves of the meanings of these words. Remember that the word kufr means to cover. It

means to cover the Truth when you know it and you recognize it. This refers to all those who

openly opposed this Message. They knew that it was indeed the Truth from Allah (swt) but they

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still chose to turn away from it. They chose to serve their desires and their pride rather than serve

their Creator and their Sustainer. How can you describe such people except as Dhalimoon? The

Dhalimoon are those who do Dhulm, and as we mentioned Dhulm means “injustice”, “evil”, and

“corruption”. What can be a greater evil than to deny the Message that you receive from your

Creator and your Sustainer? What could be a greater injustice than preventing this Message from

reaching mankind? What could cause greater corruption than denying the world the Mercy and

Justice of this Message? Such evil is so great that it must be fought against and it must be

opposed no matter what the cost. Our Creator did not create us without telling us exactly what to

do, He (swt) has told exactly what to do. It is only man in his pride and arrogance that has turned

away from this Message. How can he then be described except as one of Dhalimoon? That is

why the believers are being called on to spend and fight in this ayah; it is to stand up to these evil

men who would deny the Message of Allah (swt). There is no greater evil than this. In order to

bring down this evil Allah (swt) has even allowed us to shed blood. That is the extent of this evil

that we are opposing. Life is sacred and to cause any kind of harm to another living creature is a

great evil. But an even greater evil is to prevent the Message of Allah (swt) from reaching the

people and to deny Allah (swt) the Sovereignty on the earth. That is why this evil must be fought

and we have to spend everything that we have in fighting this evil. May Allah (swt) help us and

support us, because we certainly cannot do it by ourselves! May Allah (swt) give us the enabling

grace to turn back to this Message! May Allah (swt) make us among those who stand up for and

defend this Message like the Prophet (saw), the Sahabah, and the righteous scholars and

martyrs did!

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256. Allah. There is no illah except He. Al-Hayy Al-Qayyoum. No daze takes Him nor sleep.

To Him belongs whatever is in the heavens and whatever is in the earth. Who is there that

can intercede with Him except by His permission. He Knows what is in front of them and

what is behind them, and they encompass nothing of His Knowledge except what He wills,

His Kursi spreads over the heavens and the earth, and He does not tire in preserving them.

And He is Al-Alee Al-Atheem.

This is Ayat-ul-Kursi, the greatest ayah in the Quran. In the previous ayahs, Allah (swt)

reminded us of the battle between those who oppose this Message and those who stand up for

this Message. This ayah is that Message. The very essence of the Message that Allah (swt) has

sent can be summarized in this ayah. So when Allah (swt) calls on you to fight in His (swt)’s way

and to spend in His (swt)’s way and to strive with your utmost in His (swt)’s way, the Message of

this ayah is what you are striving for. This Message of Islam is nothing but a call to submit to

Allah (swt). This is Tawhid and this is the essence of this Message and this is the meaning of this

ayah. This ayah describes Allah (swt) for us and it shows us why it is that only He (swt) is the

One Who deserves to be submitted to. The Message of Islam is nothing but a call to Allah (swt).

“Allah”. This is how Allah (swt) begins this ayah. Allah (swt) reminds us of the greatest of

His (swt)’s Names. The Name that most describes Him (swt). By mentioning this Name, Allah

(swt) gives us a summary of the entire ayah right from the very first word in the ayah. Because

the rest of the ayah simply describes Who Allah (swt) IS. The meanings given by this Name

cannot adequately be described in a language as weak as English. The closest that we can say

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to it’s true meaning is that Name “Allah” means the One Who has all of the attributes of

perfection and Who has no weakness or imperfection, and as a consequence of which is the Only

One who deserves all worship, obedience and submission. In other words, it means the Perfect

One deserving of all worship, praise, adoration, respect and obedience. All of the other Perfect

Names of Allah (swt) are captured in this Name “Allah”. So when you say Allah (swt) is the Most

Merciful, the Most Powerful, the All-Knowing, the Most Wise, the Most Patient, the Most Pure, all

of these Names are captured in the Name “Allah”. Allah (swt) is the Perfect One and so He (swt)

deserves that you worship Him (swt) and that you submit completely to Him (swt).

Another meaning that this Name gives is the One Who baffles and confuses the mind.

The One Who if you try to comprehend Him (swt) with your mind, it will leave your mind dazed

and confused. Now this meaning does not mean that we should not think about Allah (swt) or that

we should not reflect on His (swt)’s Greatness. It only means that our minds cannot fully

comprehend or encompass His (swt)’s Essence. You can think about Allah (swt), but if you try to

really understand Him (swt), you should know that your mind will never be able to. As one Imam

said, think of your mind as a small cup and think about the Essence of Allah (swt) as an ocean.

How can a small cup hold the ocean? So this should be a rule for us as we study this ayah. In this

ayah, Allah (swt) has told us about Himself. So we can learn a lot about our Rabb from this ayah.

But at the same time we should remember that there is so much about Him (swt) that we do not

know. This is because the finiteness of our minds cannot contain the Infiniteness of His (swt)’s

Essence. This is why one of the meanings of this Name is the One who baffles and dazes the

minds. This is only the beginning of the meanings that this Name “Allah” gives.

Then Allah (swt) says “There is no illah except He”. Recall from our discussion of Surah

Fatihah how we said that there were two meanings for the word illah. One meaning is “god” or

that which is worshipped, and another meaning is that which fills the heart and occupies the mind.

So your illah is not simply the god that you worship, but rather it is the purpose of your existence.

You live and you exist only for your illah, nothing else matters in your life except it. It is all that

you think about, and everything you do is for it. So for some people their illah is an idol or a

human being that they adore. For others it is their wealth, for others it is their family, for others it

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is their own pride and glorification, for others it is satisfying their lusts and desires, and some

people have several illah. In this part of the ayah, Allah (swt) tells us that the Only One Who truly

deserves to be illah is He (swt). In fact there should be no illah whatsoever except Allah (swt).

Notice that Allah (swt) did not simply say that He (swt) was the only illah, but rather He (swt) says

that there is no illah except Him (swt). This is to emphasize that there is no illah whatsoever

except Him (swt). So think now as to who or what is the illah in your mind. What do you think

about most from the time you open your eyes in the morning till the time you go to bed at night? If

it is not Allah (swt), then realize how far you are from Allah (swt) and how far you have to go in

your journey to Him (swt). This does not mean that all hope is lost for you, it just means that

means you have to redouble your efforts in drawing nearer to Allah (swt). May Allah (swt) give us

all the enabling grace to make Him (swt) the illah in our lives!

Then Allah (swt) says “Al-Hayy Al-Qayyoum”. These are two of the greatest Names of

Allah (swt). Once again the meanings that they give cannot be given justice in English. But we will

try our best to scratch the surface of the deep meanings given in these Names. May Allah (swt)

help us! “Al-Hayy” means the Alive. The One Who is always Alive. The One Who has Life and

the One to Whom Life does not come and go like it does for creation. Allah (swt) is Alive at this

moment, Allah (swt) has always been Alive and Allah (swt) will always be Alive. There is nothing

else that has Life like this, everything else has experienced non-existence. Allah (swt) on the

other hand is always Alive. He (swt) is, always has been and always will be in a state of

existence. “Al-Qayyoum” is derived from the word qiyam, which means “to stand”. The meaning

that it gives is that Allah (swt) is the One Who is Self-Subsisting. Allah (swt) is the One Who is

always standing without the need for any support or helper. Of course by standing we do not

mean standing like we stand, but we mean Existing. Allah (swt) is always Existing and He (swt)

does not need anything else or anyone else for His (swt)’s Existence. He (swt) is not dependent

on anyone or anything for His (swt)’s Existence. Everything else needs Allah (swt), nothing else

can exist on it’s own, nothing else can stand on it’s own. Allah (swt) on the other hand is always

Existing and He (swt) at the same time is also supporting the existence of everything else. In

other words the Name “Al-Qayyoum” means the One Who needs nothing and the One Who all

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else needs. These are the beginnings of the meanings that these two Names give. Now ask

yourself, does anything else deserve to be the illah in your life except such a Being? When you

know that such is Allah (swt), how can you then care about anything else?

This part of the ayah is also a clear proof for the Existence and the Oneness of Allah

(swt). Just look at the world around you. Can you see anything that is always Alive like Allah

(swt)? Can you see anything that is Self-Subsisting like Allah (swt)? No rather everything that you

can see lives and dies. Everything that you can see only exists for a certain period of time. There

was a time when it did not exist and there will be a time when it will no longer exist. This is true for

everything. It is true for humans, it is true for animals, it is true for plants, and it is even true

inanimate objects. Everything exists only for a certain period of time, there is nothing that has

existed forever. Just like everything exists only for a limited amount of time, we can also see that

everything is in need of something else for it’s existence. For example you need air to breathe,

food to eat, and even a space in the universe to occupy. If you do not have these, then you

cannot exist. Similarly everything else in this universe needs something else to exist. Nothing that

we can sense can stand on it’s own or exist on it’s own. Everything needs something else. That

“something else” that everything needs is Allah (swt). Allah (swt) is the One Who is providing for

and sustaining everything in existence. That is why Allah (swt) is the “Necessary Existent”, when

we look at our own selves and we look at the universe around us then we can see that all of this

cannot exist without Allah (swt). There is simply no way to explain the existence of everything in

this universe without Allah (swt). Even the most hard core atheist still cannot explain how a

universe filled with limited things that are dependent on something else for their existence can

come into existence on it’s own and can sustain itself on it’s own. They will continue to deny Allah

(swt) but they cannot explain this universe without Allah (swt). So while you cannot sense Allah

(swt) directly, you should know that in you yourself and in everything else in this universe besides

you there are signs for Allah (swt). So know Allah (swt) through yourself and through all that you

can sense around you. Allah (swt) is both the Manifest and the Hidden. He (swt) is Manifest for

those who look for Him (swt) and He (swt) is Hidden for those who turn away from Him (swt).

Which of these groups do you want to be in?

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 Then Allah (swt) tells you more about Himself. Now do you see why the Quran is the

greatest Book ever, it is a Book about the Most Great. Allah (swt) then says “No daze takes Him

nor sleep”. Daze is that state you experience between wakefulness and sleep. It is that moment

of heedlessness that overtakes you when you are about to go to sleep. Sometimes you also feel

it when you are really tired. Allah (swt) tells us in this part of the ayah that no daze takes Him

(swt) and that He (swt) does not sleep. This means that Allah (swt) does not need any rest

whatsoever. That feeling of daze and that feeling of a need to sleep or rest does not come to

Allah (swt). In fact there is not even one moment when Allah (swt) is heedless to what He (swt) is

doing, there is not even one moment when Allah (swt) is “inactive”. For every moment Allah (swt)

is sustaining and maintaining this entire universe, and if He (swt) were to turn away from it for

even a second then this whole creation would be destroyed. Can you then even begin to

comprehend how tremendous your Master IS? How then can you ever turn away from Him (swt)?

We mentioned in the previous part of the ayah how the Name “Al-Qayyoum” means that

Allah (swt) is sustaining the existence of everything in the heavens and the earth. This

maintaining the existence of all things does not tire Him (swt) in the least. If He (swt) were to be

heedless of the heavens and the earth for even a moment, for even a fraction of a second, then

everything in the heavens and the earth would be destroyed. Such is how much every single

thing needs Allah (swt). So too do you need Allah (swt). Think about it now, Allah (swt) is

sustaining and maintaining you for every second of your existence. He (swt) does not take any

breaks, any rest, or any sleep in sustaining you or the universe around you. How then can you be

heedless of Him (swt)? How then can you let anything else be the illah in your life except Him

(swt)? Why do you want to let anything else be the purpose of your existence except Him (swt)?

Why do you want to give even one moment in your life to anything other than Him (swt)?

This part of the ayah is also a clear refutation of the Judeo-Christian belief that says that

“God created the universe in six days and rested on the seventh”. See how different is our

Aqeedah from that of the Jews and Christians, how we differ in even the most fundamental tenets

of our belief. They actually believe that “god” needs a day of rest. In their minds “god” is nothing

more than an old man with a big beard living in the sky. He can do some things but he also gets

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tired and needs rest. See now how corrupted and false is their belief. How can you believe that a

being is perfect if that being needs rest like you do? Do you truly believe the originator of the

heavens and the earth to be like that or is that merely imagination that you yourself have made up

in your minds to liken your god to yourself? May Allah (swt) save our Ummah from such

corruption in our Aqeedah! May Allah (swt) save us from ever likening Him (swt) to the creation!

Then Allah (swt) says “To Him belongs whatever is in the heavens and whatever is in

the earth”. This means that every single thing in the heavens and the earth belongs completely to

Allah (swt). This includes you and me; we belong completely to Allah (swt). What does it mean

that you belong to Allah (swt)? It means that He (swt) is free to do with you as He (swt) pleases.

Once you realize this, how can you complain for anything that happens in your life? Realize now

that your life is not yours to live as you please but realize that you were created for Him (swt). To

live your life in worship and servitude to Him (swt). So strive with every moment of your life to

please Allah (swt) and be pleased with whatever He (swt) gives you in life.

Another meaning that this part of the ayah gives is that all authority and sovereignty

belongs to Allah (swt) Alone. When you say that Allah (swt) is your complete Master and your

complete Owner, then how can anyone tell you what to do except He (swt)? How can you obey

anyone except He (swt)? This is true not only for yourself but for all creation since everything

belongs to Him (swt). Complete obedience and sovereignty must be only for Allah (swt). Only the

Law of Allah (swt) is the valid Law that can rule the earth, and everyone must obey none but Him

(swt). So we can see how this ayah gives the meaning both at the societal level and at the

individual level all obedience must be only for Allah (swt). At the societal level this means that

only the Law of Allah (swt) can rule the land, and at the individual level this means that you have

to obey only Allah (swt) in everything that you do. For every moment of your life, you have to see

what is the action that is pleasing to Allah (swt) and then do that action. You also have to work to

see to it that the only law that rules the land is the Law of Allah (swt). This is how you can realize

the complete authority and sovereignty of Allah (swt) both in your life and the life of your society.

This is what Allah (swt) wants from you in this part of the ayah. Do you really think that Allah (swt)

will be pleased with you when He (swt) says “To Him belongs whatever is in the heavens and

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whatever is in the earth” and then you live you life the way that you want and you rule the earth

the way that you want. You do in your life that which displeases Allah (swt) and you permit to

exist on the earth that which displeases Him (swt). Do you really think that He (swt) will be

pleased with you then? So this part of the ayah is also a clear evidence for submitting to Allah

(swt) completely in our lives and for working to bring the Islamic State.

Then Allah (swt) says “Who is there that can intercede with Him except by His

permission”. With this part of the ayah Allah (swt) brings our attention to the Day of Judgment.

As we have mentioned, Allah (swt) created us to worship and serve Him (swt). Allah (swt) gave

us the free will to choose whether we will fulfill this purpose for our creation. So for every moment

of our life we are being tested on how well we are worshipping and serving Allah (swt). If Allah

(swt) is truly the illah in your heart, then for as many moments in your life you should try to think

about Him (swt) and for as many moments in your life, you should try to do the actions that are

pleasing to Him (swt). This is how you worship and serve Allah (swt) and this is the test that He

(swt) has given you in the life of this world. And on the Last Day, you will return to Allah (swt) and

He (swt) will judge you on how well you fared on this test. Thus your whole life has really been

leading up to that Day when you return to your Rabb. It is to this Day that Allah (swt) brings your

attention to in this part of the ayah. Then Allah (swt) asks you a question about this Day. Allah

(swt) says “Who is there that can intercede with Him except by His permission”. You know

from Surah Fatihah that Allah (swt) is the Master and the Owner of the Last Day. So you know

that He (swt) is the Only One to Judge you. In this ayah, Allah (swt) asks you if there is anyone

who can intercede with Him (swt) for you on that Day? When the Judgment of Allah (swt) comes

down on you, is there anyone who can prevent or stop that Judgment? Is there anyone who can

change that Judgment? Of course the answer to all of these questions is no because you know

that Allah (swt) is the complete Master and Owner of that Day. So why should you care about

anyone else in your life except Allah (swt)? Is there anyone else besides Him (swt) Who can help

you on that Day? Even the Prophet (saw) who was the best human being to ever walk on the face

of this earth will have to ask Allah (swt) for permission before he (saw) can make intercession?

How then can you place your hopes in those who are less than the Prophet (saw) in the Sight of

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Allah (swt)? So in this part of the ayah as well Allah (swt) is calling on us to make Him (swt) as

the illah in our lives, calling on us to make Him (swt) as the purpose of our lives. Allah (swt) is

reminding us that there is no one else for us besides Him (swt) on that Last Day when our fate for

all eternity will be decided. So why then do you want to give even a moment of your life to other

than Him (swt)? May Allah (swt) give us the enabling grace to do everything that we can to

prepare for that Day, to prepare for that meeting with Him (swt)!

Then Allah (swt) says “He Knows what is in front of them and what is behind them”.

Here Allah (swt) tells us that His (swt)’s Knowledge covers everything. The pronoun “them” in this

ayah refers to all of creation. Allah (swt) Knows the past of every single thing, He (swt) Knows

what happened to it since it’s creation. Similarly Allah (swt) Knows the future of every single thing.

Allah (swt) Knows where every single thing will end up. So even the rock on a mountain, Allah

(swt) Knows whether that rock will one day fall down or not. Allah (swt) Knows all about you as

well. Allah (swt) Knows every moment of your life better than you do. He (swt) Knows all that

happened to you and all that you did since the day you were born and He (swt) Knows all that will

happen to you and all that you will do till the day that you die. So how then can you turn away

from Him (swt)? Allah (swt) Knows every single there is to know about all things. Their past, their

present and their future, as well as all that is hidden about them and all that is out in the open.

Why then should you care about anything or anyone except Allah (swt)?

One lesson that we can take from this part of the ayah is that Allah (swt) Knows us very

well. So you have always remind yourself that Allah (swt) Knows everything about you, He (swt)

Knows all the sacrifices that you make for Him (swt). However much you sacrifice and strive,

Allah (swt) Knows all of your efforts and all of your determination. So you can be sure that He

(swt) will reward you for all your efforts. Allah (swt) Knows what is in front of you and what is

behind you and what is all around you. He (swt) also Knows what is in the deepest recesses of

your heart so any action that you do sincerely for Him (swt), you can be sure that He (swt) Knows

about it and that He (swt) will reward you for it. So why should you worship and serve any but

Him (swt)? Why should you dedicate your life to any but Him (swt)? So turn your face away from

the creation and towards the One Who Knows more than you even know yourself. Seek your

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reward from the One Who Knows all of your striving. Be with the One Who is with you at every

moment of your life. Allah (swt) Knows all about us and may He (swt) Know from us only that

which pleases Him (swt)! May Allah (swt) enable us to know Him (swt) at every moment just as

He (swt) Knows us at every moment!

Then Allah (swt) says ‘and they encompass nothing of His Knowledge except what

He wills”. What is mankind’s greatest achievement other than knowledge? Is there anything that

makes men more proud than their knowledge? Everything that we as human beings have

accomplished is because of the knowledge that we have been given. All of our technological

advancements, all our scientific discoveries and inventions, and these material comforts in which

we live, is only possible because of the knowledge that we have been given. So our knowledge is

our greatest achievement, but it often makes us proud and arrogant. Because we have been able

to accomplish so much through our knowledge, it often leads us to forget our place in the

creation. But in this part of the ayah Allah (swt) reminds us that all of our knowledge comes from

Him (swt) and we cannot take any of His (swt)’s Knowledge except what He (swt) wills. Should

that then not humble us before Him (swt)? We think we are so great because of the knowledge

that we have, we may even think that we know everything there is to know. In this part of the

ayah, Allah (swt) shows us how foolish such thinking is. Allah (swt) shows us how we in reality

know nothing and that all Knowledge is with Him (swt). What little knowledge that we have is what

has been given to us by Allah (swt) and even that was only by His (swt) will and permission. If it

were not for Allah (swt) and His (swt)’s Mercy on us, we would remain ignorant, lost and

confused. If it were not for Allah (swt), then you would not have any knowledge at all. Where then

is your arrogance and pride now? May Allah (swt) forgive us for our arrogance! May Allah (swt)

continue to bestow His (swt)’s Knowledge on us!

We as humans have progressed and evolved in our knowledge since the time that Allah

(swt) placed Adam (as) on this earth. Each generation builds on the knowledge of the previous

generation and so each generation knows more than the previous generation. When it comes to

knowledge of science and knowledge of how this world operates we as human beings have

reached peaks of knowledge that our ancestors had never reached before. We have stood on

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their shoulders and reached heights that they have never reached before. However there is one

negative side effect to this advancement in knowledge that we have reached, it has made some

us believe that we can explain this universe without Allah (swt). We know a little bit about how the

physical world around us works, and we think that knowledge makes us independent of Allah

(swt). We think that we do not need Allah (swt) anymore and we even go to the extent of thinking

that we can explain this universe without Allah (swt). Is this not the height of arrogance and

stupidity? People who think in such a way need to be reminded how little knowledge they

possess, they need to be reminded of all that they do not know, and how they still cannot explain

the existence of this universe without Allah (swt). All knowledge is only with Allah (swt) and we do

not take any of His (swt)’s Knowledge except what He (swt) wants. So we need to remind

ourselves of how little we know and how we will never reach that stage in the evolution of our

knowledge where we can ever be independent of Allah (swt). No matter how smart the scientist

may become and no matter how much he may discover, he will never be able to explain how a

limited and dependent universe can come into existence on it’s own and how it can maintain itself

on it’s own? In his arrogance he may think that he can but he will never be able to do.

Mawdudi mentions in his tafsir of this part of the ayah that because our knowledge is so

limited, we cannot be the ones to come up with a system of life for ourselves. We as human

beings do not know what is best for ourselves because we do not know what is good or bad

about anything. Let us take an example to illustrate this point, imagine for a second that you find

yourself standing in front of a table that has a plate of beef and a plate of pork. Can you yourself

without revelation from Allah (swt), without a Law from Allah (swt), say that the beef is good and

the pork is bad? Is there anything in the smell of the pork or the taste of the pork that tells you

that it is bad? No, rather based on what you can sense about it you cannot say if is good or bad.

In fact the pork may smell very good to you and you may feel like eating it. So there is nothing

about the pork that you can sense with which you say whether it is good or bad. Thus if you

cannot know through your senses that the pork is bad then how can you know that it is bad? It is

only Allah (swt) Who Knows all about it, Who Knows all about this universe Who can tell you that

the beef is good and the pork is bad. This is because He (swt) has all of the Knowledge and you

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have very little knowledge. So how can we be the ones to say what is right and wrong, how can

we be the ones to make the laws for our society and for the people when we ourselves cannot

even sense the good and the bad in a thing? When we ourselves cannot even sense the good or

bad in a thing, how can we be the ones to make laws for our society? How do we, such ignorant

and emotional creatures, know which laws are best for the people? Rather the Only One to say

what is right and wrong and the Only One to make the Law is Allah (swt). Only in the Islamic

State does the Law of Allah (swt) exist, and until the State returns mankind will continue to live in

darkness and oppression. Lead around by fools who think they know what they are doing but in

reality do not. May Allah (swt) help all of mankind to realize that only He (swt) can be the

Sovereign and the Judge in their lives! May Allah (swt) make us realize how ignorant we truly are!

Then Allah (swt) says “His Kursi spreads over the heavens and the earth”. This part of

the ayah is mutashabiyat, this means that it’s true meaning is known only to Allah (swt). Recall

how we said from the previous part of the ayah that the knowledge that Allah (swt) has given us is

only a little. We know from the mutashabiyat ayahs that there are even some ayahs of the Quran

whose true meaning Allah (swt) has been kept hidden from us. However there is still a general

meaning that we can take from these ayahs, and these general meanings still serve their purpose

in bringing us closer to Allah (swt) just like all of the others ayahs of the Quran do. But their true

meaning is known only to Allah (swt), and this is knowledge that He (swt) has not bestowed on

us.

The general meaning that we can take from this ayah is that the word Kursi means the

Knowledge of Allah (swt) as well as the Power and Authority of Allah (swt). So Allah (swt) tells us

in this part of the ayah that both His (swt)’s Knowledge and His (swt)’s Power and Authority

spreads all over the heavens and the earth. There is not one inch of the world where the

Knowledge of Allah (swt) or the Power of Allah (swt) does not reach. This meaning is what is in

conformity with the rest of the ayah where Allah (swt) has described to us His (swt) Knowledge

and His (swt)’s Power and how He (swt) is the Only One Who deserves to be worshipped and

served because of that. Just as the Knowledge and the Power of Allah (swt) spreads to every

corner of the creation, so too does His (swt)’s Authority. He (swt) should rule everywhere.

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 This is the intepretation that the majority of the mufasir have given for this part of the

ayah, including Ibn Abbas (ra), who was the Sahabi for whom the Prophet (saw) himself prayed

to Allah (swt) to give him (ra) knowledge of the Quran. So when the great scholars of our Ummah

have given this interpretation for this ayah, who are we then to come and give another

interpretation? Who are we to say that this ayah must be understood literally? Such would be

utter foolishness because not only does the literal interpretation of this ayah contradict the opinion

of the vast majority of our scholars, but the literal interpretation of this ayah also contradicts the

rational basis upon which we established our Aqeedah. The literal interpretation of this ayah puts

limitations on Allah (swt), and we know that Allah (swt) is Far Above any weakness or limitations.

Praised and Glorified be He (swt)! May Allah (swt) save our Ummah from those who want to put

limitations and restrictions on our Rabb! The ones who want to liken Him (swt) to the creation!

May Allah (swt) save us from them!

Then Allah (swt) says “and He does not tire in preserving them”. Not only does the

Power and the Knowledge of Allah (swt) spread to every corner of the heavens and the earth but

He (swt) does not tire in the least bit in preserving them and maintaining them. Can you then

even begin to imagine the Power of Allah (swt)? Every single thing in the heavens and the earth

is being sustained and maintained by Allah (swt) and it is not tiring Him (swt) in the least. The

very existence of every single thing is being preserved by Allah (swt) and He (swt) does not tire in

the least bit in preserving them and maintaining them. Such is the Power and Majesty of Allah

(swt), what can you do with such a Being except submit to Him (swt) completely? So in this part

of the ayah as well we see that Allah (swt) calling on mankind to submit with their all to Him (swt).

Allah (swt) is the One maintaining and preserving you and the world around you for every

moment of your existence, so why do you want to make anything else as the purpose of your life

other than Him (swt)? He (swt) does not ever tire in maintaining you and the universe around you.

How then can you ever tire in your worship and servitude of Him (swt)? Rather you should make

Him (swt) as the focus and the purpose of your life, you should dedicate yourself to Him (swt)

completely and you should only care about pleasing Him (swt). This is in essence Tawhid and

this is the Message of this ayah and the Message of this Din.

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 Sayyid Qutb also mentions in his tafsir of this ayah how this part of the ayah is a clear

refutation of the Aristotelian belief that “god created the universe and then let it be”. Allah (swt)

clearly shows us in this part of the ayah how not only did He (swt) create the heavens and the

earth but that He (swt) is maintaining and preserving them for every moment of their existence.

Allah (swt) does not tire in maintaining and preserving them, this means that He (swt) has always

been maintaining and preserving them and that He (swt) will continue to maintain and preserve

them till the Last Day. So how can you then ever tire in your worship and servitude of Him (swt)?

It is only the fools who do not perceive the Reality of Allah (swt) who think that they can live a life

without Him (swt). They have the arrogance to think that they can do whatever they like with

themselves and with the earth. May Allah (swt) save us from ever becoming like them!

In the final part of this ayah, Allah (swt) says “And He is Al-Alee Al-Atheem”. These are

two more of the Beautiful Names of Allah (swt). Allah (swt) describes Himself to us with His

(swt)’s Names and so we should seek to draw closer to Him (swt) through these Names. “Al-

Alee” is the One Who has the Perfection in all attributes. For example we say that Allah (swt) is

the One Who is the Most Knowing, the Most Powerful, the Most Wise. All of these attributes have

reached their pinnacle and their perfection in Allah (swt) and that is the meaning given by His

(swt)’s Name “Al-Alee”. This Name does not mean the “Most High” in the literal sense because

we know that Allah (swt) is beyond time and space. He (swt) is not the “highest” in terms of

location, rather all the perfect attributes reach their height of perfection in Him (swt). As always,

Allah (swt) Knows best.

“Al-Atheem” means the Most Great and the Most Majestic. How can you describe Allah

(swt) as anything else other than the Most Great after what you have learned about Him (swt) in

this ayah? Is there anything greater than Allah (swt)? Is there any being that is more majestic

than He (swt)? Just think for a moment about His (swt)’s utter Perfection. Just think for a moment

about how He (swt) can do whatsoever He (swt) pleases. Just think for a moment about how He

(swt) has chosen to forgive us and have mercy upon us time and time again. How can you

possibly ever describe Him (swt) as other than the Most Great? His (swt)’s Greatness is even

beyond our comprehension.

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 When you know all of this about Allah (swt) then is there anything that should be more

important in your life than He (swt)? Is there anything else or anyone else for whom you should

dedicate every moment of your life? So we see how this ayah is nothing but a call to all mankind

to submit completely to Allah (swt). Allah (swt) describes Himself to us and shows us why He

(swt) is the One Who deserves to be worshipped and why He (swt) deserves to be submitted to.

The Message of this ayah was what the early Muslims were striving, struggling and spending to

uphold and carry. It is also what Allah (swt) calls upon us to take up and carry. When you think

about the Greatness of Allah (swt), can you imagine another purpose for your life other than

carrying this Message to mankind? May Allah (swt) give us the enabling grace!

So we see from this ayah how Allah (swt) has summarized for us this entire Message.

This Message is nothing but a call to Allah (swt). A call to spend one’s life in worship and

servitude of Allah (swt). When you truly realize Who Allah (swt) IS that is when you will see that

there is no value to life except spending it in the worship and servitude of Allah (swt). This ayah

tells you Who Allah (swt) IS. The more that you understand the meanings of this ayah the more

that you will realize Allah (swt). The more that you realize Allah (swt) the more that you will see

how there is no point to life except living this Din that He (swt) has sent to you. So we should all

strive to reflect on the meanings of this ayah. We should all strive to memorize this ayah and

recite it to ourselves often. Each time we recite it we should think about our Lord as He (swt) has

described Himself in it and we should seek to draw closer to Him (swt) with it. May Allah (swt)

give us the enabling grace to realize His (swt)’s Perfection and Majesty! May Allah (swt) help us

to realize the right that He (swt) has upon us to be worshipped and served! May Allah (swt) allow

this most beautiful of ayahs be a means with which we can approach Him (swt)!

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257. There is no compulsion in Din. Surely the Right Way has become clear from error. So

whoever does kufr to the Taghut, and has Iman in Allah then surely he has grasped the

firmest handhold that will never break. And Allah is Hearing Knowing.

In the previous ayah Allah (swt) told us what was the essential of this Message, Allah

(swt) told us what was the foundation of this Message. Allah (swt) reminded us how this Message

was nothing but a call to submit to the Oneness and the Absoluteness of He (swt). Allah (swt)

described Himself (swt) to us so that we can realize how He (swt) is the Only One Who deserves

to be worshipped and the Only One Who deserves to be submitted to in all affairs of life. Allah

(swt) reminded us how the propagation of this Message was what we should live for and what we

should strive for. So the spread of this Message to mankind is what we live for, it is what we strive

for, and it is what we sacrifice all that we have for. We realize the Greatness and the Majesty of

Allah (swt) and so we have submitted to Him (swt). Similarly we want to see all of mankind submit

to Allah (swt) as well just like we have. We are so sure and we are so convinced of this Message

that we want nothing more than to see all of mankind believe in this Message just like we have.

But does this then mean that we can go so far as to force this Message on the people? After all it

is the Truth right? How can we leave the people living in ignorance and darkness? Should we not

force this Din upon them? It This is what Allah (swt) answers for us in this ayah.

Allah (swt) says “There is no compulsion in Din”. Basically this ayah means that you

cannot force anyone to become Muslim, you cannot force this Din upon anyone. Allah (swt) says

clearly that there is no compulsion and no force in the Din. So the first meaning that we can take

from this part of the ayah is that it is forbidden for us to force anyone to become Muslim. You

cannot put a gun to someone’s head and tell them to become Muslim or else they would die.

Everybody should be free to choose whether they want to accept Islam or not. So the most

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apparent meaning that this ayah gives is that in no way can we force anyone to accept this Din. If

any Muslim were to force any non-Muslim to accept Islam then he would be doing a great sin for

which he will have to answer to Allah (swt) on the Day of Judgment.

This meaning of the ayah is also a clear refutation of those so called historians who say

that Islam was spread by the sword. Their imaginative stories conjure up images in our minds of

Muslim soldiers entering non Muslim lands and putting their swords on the necks of people telling

them to say that Allah (swt) is One and the Prophet (saw) is the Messenger of Allah (swt). Such

an image could not be further from the truth. Why would any Muslim soldier who is fighting for the

sake of Allah (swt) perform an action that is clearly forbidden by Allah (swt)? We see from this

ayah that Allah (swt) has clearly forbidden compulsion in the Din. The meaning of this ayah is a

fundamental rule that all Muslims knew well. So it is inconceivable that any Muslim would have

forced anyone to accept this Din at the sword, rather these are stories made up by the enemies of

this Message. They know that Islam is the Truth, they see that it is the Truth, but they want to

prevent it from spreading to mankind so they make up these lies about it. They make up these

lies while completely ignoring the fact that Allah (swt) has forbidden compulsion by force in this

ayah, and completely ignoring the fact that millions of non Muslims lived freely and practiced their

religion freely within the Islamic State for the last fourteen hundred years of the State’s existence.

So we can see that all that they say about Islam being a religion of violence and terror and of it

being spread by the sword is nothing fabrications and propaganda to fool the people. Those of

us who have even the most basic understanding of the Quran can see their lies for the falsehood

and the propaganda that they are. May Allah (swt) save us and save the people from the lies and

the deception of the enemies of this Message!

Notice also that Allah (swt) did not say that there is “no compulsion in Islam” but He (swt)

said there is “no compulsion in Din”. So another meaning that this part of the ayah gives is that

there is to be no compulsion in any Din. There cannot exist any circumstance where the people

are being forced to accept one Din over another. Rather all people must be given the freedom to

choose what they want to believe in. Because belief is what in the heart of a person, and you

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cannot force something into someone’s heart. So another meaning that Allah (swt) gives in this

part of the ayah is that no person should be forced to accept any belief.

Now let us look at the secular and materialistic societies that dominate the world today

and let us ask ourselves if people truly have the freedom to choose their Din in such societies.

You might say that they do because such societies claim to guarantee “freedom of belief”. Even

this so called “freedom of belief” can be called into question when we see the oppression and

persecution these societies levy upon Muslims. Even the country that is the champion of

secularism and the originator of secularism is now forcing Muslim sisters to walk in the streets

naked. So now where is their “freedom of belief”? But let us assume for now that even if there is

such a concept of “freedom of belief” or “freedom or religion” in their society, do you still think that

the people are free to choose which Din to follow? Are the people correctly receiving the

Message of Allah (swt) in such societies? Do you think that their governments and their media

are telling them the Truth about this Message? Or are they merely spreading lies and propaganda

by telling their people that this is a Din of “terror” and this is Din that “takes away freedoms”? Let

us even put that on the side for the moment, and let us then make the far-fetched assumption that

the people can still receive the Message of Allah (swt) correctly in such societies. Even if the

people do correctly receive the Message of Allah (swt) in the societies of the West, and this is a

far-fetched assumption, do you think that the kind of society that these people live in is conducive

to make the people accept the Message of Allah (swt)? These people have created a society

where the children are taught from a very early age that they are nothing but intelligent apes. So

basically they are nothing more than animals. What does an animal live for other that satisfaction

of its lusts and carnal pleasures? So how receptive will a person be to the Message of Allah (swt)

when he has grown up thinking that he was an ape and thinking that all that there is to life is eat,

sleep, defecate and satisfy his carnal lusts? How will he respond to a Message that is now calling

on him to submit completely to Allah (swt)? Will he be very receptive to such a Message? Will he

make the effort to find out whether this Message is the Truth or not, or will he prefer to live his life

in ignorance so that he can continue to be a slave of his lusts and desires rather than being a

slave of Allah (swt)? So you can see how by the very existence of such societies, they are forcing

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their people to accept their Din and to accept their way of life. They are preventing the Message

of Allah (swt) from reaching the people. Thus the people in such societies do not truly have the

freedom to choose whether they want to accept the Message of Allah (swt) or not because they

never correctly receive the Message and they live in a society that makes them want to turn away

from the Message.

That is why Allah (swt) legislated that jihad must take place. We are not saying that

people must be forced to accept Islam, even though this Message is the Ultimate Truth we are

still not saying that the people must be forced to accept it. But we are saying that all of the

material obstacles that prevent the Message of Allah (swt) from reaching the people must be

removed. That is why jihad is necessary, to remove the material obstacles that stand in the way

of the dawah. These material obstacles are the governments that rule over the people. The

governments that force the people to accept a corrupted belief and a corrupted way of life without

allowing the Message of Allah (swt) to correctly reach them. That is also why when we look back

to the time of the Prophet (saw), we see that when he (saw) established the Islamic State, Allah

(swt) then commanded the Muslims to fight in order to bring down the governments that

prevented the Message of Allah (swt) from reaching the people. These governments force their

Din on the people, and as Allah (swt) says in this part of the ayah there is to be no compulsion in

Din. So the Prophet (saw) and the Sahabah fought and strove to remove these obstacles to the

dawah and to ensure that the Message of Allah (swt) correctly reached the people. Only then

would the people have the real freedom to choose what they want to believe. Only then did they

all choose Islam. May Allah (swt) give us the enabling grace to reestablish the Islamic State so

that there can be no compulsion in Din once again!

Another reason why it is necessary to fight to establish the Law of Allah (swt) in the land

is because of what we said previously in Ayat-al-Kursi. Everything in the heavens and the earth

belongs to Allah (swt), so this earth belongs to Allah (swt) as well. Therefore it is not right for

anyone but Allah (swt) to rule over this earth. So when the Muslims fight to bring down the

governments of Taghut and replace it with the Law of Allah (swt) they are in effect returning the

sovereignty over the earth to it’s rightful Owner. Once the Islamic State has been established, the

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people are given the freedom to choose as to whether they want to accept Islam or if they want to

keep their religion and practice it in private. The Din is never forced upon the people to accept as

a way of belief, but they must accept Allah (swt) as the Sovereign over the earth because the

earth belongs to Allah (swt) and not to them. So the people are free to keep their religion, but the

law that must rule over the earth is only the Law of Allah (swt). This is not forcing the people to

accept Islam but this is only returning Sovereignty to its rightful Owner. May Allah (swt) help us all

to realize this!

It is also ironic that the Christians and the Orientalists would accuse Muslims of forcing

Islam on the people without looking at their own history. Sayyid Qutb tells us in his tafsir of this

ayah how the Christians were the foremost among those who forced their religion on other

people. For example when Constantine, the Roman Emperor, made Christianity the official

religion throughout his empire, he forced the people throughout the empire to adopt Christianity.

Not just Christianity but the specific version of Christianity that was promoted by Rome. Everyone

across the Roman Empire had to accept Jesus Christ as their lord and savior or else face torture

and death. Similarly when the Christians retook Spain in the fifteenth century, they had the

Inquisitions where they rounded up all those who were not Catholic in Spain and forced them to

believe in Catholicism or face torture and death. Similarly the natives of the New World that they

colonized, exploited and pillaged received the same treatment. The conquistadors would go with

the cross in one hand and the sword in the other. So how dare they accuse us of forcing people

to believe by the sword when the history of their own religion is filled with so much blood?

But then what do you expect from a religion that is so foolish and filled with so much

falsehood? A religion that teaches that “god has a son”, that “god is one yet god is three”, that

“god has a mother”, that “the pope speaks with god”, and other foolish beliefs. How can you

expect anyone to believe in a religion that has such foolish beliefs? So they know that the only

way that they can make the people accept such a ludicrous religion is by forcing it upon the

people. That is why we can see that most of the people entered into Christianity either because

they were forced to or because they saw some benefit in them for it in this worldly life. For

example during the Colonial times, many people knew that it was the religion of the colonizers

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and so they thought that they get some benefit by following their religion. Very few people

adopted Christianity because they were convinced that it was the Truth from Allah (swt). Most of

the people were forced into it in one way or another. So then how dare that they accuse Islam of

forcing people to believe by force? They should first look to their own history. The fact that

Christianity was forced on the people is also why today you can see so many Christians

abandoning their religion for secularism, materialism, atheism, and even the eastern religions.

They can see that their religion is nothing but falsehood. Their religion is nothing but falsehood,

and falsehood knows no end except destruction.

Then Allah (swt) says “Surely the Right Way has become clear from error”. This is

why there can be no compulsion in the Din of Islam. It is the Truth, it is the Right Way, and Allah

(swt) has made it clear from all the ways of error and falsehood. Notice in this ayah how Allah

(swt) emphasizes with certainty that Islam has surely been made clear from all the ways of error

and falsehood. So once Islam has been made clear, why do you need to then force this Message

on the people? Anyone who is sincere and who reflects on it will easily recognize it as the Truth.

There is no other religion in the world today that calls on the worship of Allah (swt) Alone like

Islam does. There is no other religion that presents the Creator as the Perfect One with no flaw or

weakness like Islam does. There is no other religion that presents such clear proofs and

evidences like Islam does. So from this part of the ayah we see that Allah (swt) has made the

Right Way of His (swt)’s Message clear from all of the wrong paths of error and falsehood. So the

people should be free to choose which path they want to follow. You know the Truth, now you

choose whether you want to follow it or not. The people should know that following this Message

was what they were created to do, and if they choose not to accept it then they will have to face

Allah (swt) on the Last Day with their decision.

In the next part of the ayah, Allah (swt) says “So whoever does kufr to the Taghut,

and has Iman in Allah then surely he has grasped the firmest handhold that will never

break”. We saw from the previous part of the ayah that Allah (swt) has made this Message clear

from all of the ways of error and misguidance. So what does it mean to believe in this Message

and to follow this Message? Allah (swt) tells us in this part of the ayah. The first part of following

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this Message is turning away from the Taghut; it is doing kufr to the Taghut. The Taghut are all

of the false gods that are worshipped instead of Allah (swt) and also all of the false masters and

kings who are obeyed instead of Allah (swt). These could be idols or human beings or devils. So

Allah (swt) first demands that you turn away from the worship of any but Him (swt) and that you

turn away from the servitude of any but Him (swt). The next part of believing in this Message and

following this Message is to have Iman in Allah (swt). It is to have the deep and firm conviction in

Allah (swt) as He (swt) has described Himself in the Quran. So you must believe in Allah (swt) as

He (swt) has described Himself in Ayat-al-Kursi and you must believe that Allah (swt) is the only

illah in your life. This belief must make you dedicate your whole life for Allah (swt). If you are able

to do this, then you will be among those whom Allah (swt) has described as “surely he has

grasped the firmest handhold that will never break”. This Iman in Allah (swt) in your heart and

this Din of Islam in your life is what Allah (swt) has described as “the firmest handhold that will

never break”. As long as you hold on to it, it will never leave you, as long as you are sincere to it,

it will never abandon you. This is because this Din is the Truth, and while the falsehood will be

destroyed and will vanish, the Truth will remain. So you can be certain that if you believe in Allah

(swt) with utmost conviction and you practice this Din of Al-Islam to the best of your ability, then

you have grabbed hold of the firmest of handholds that will never break. May Allah (swt) enable

us all to grab hold of this Din of Islam and to hold on to it till the Day in which we meet Him (swt)!

In the final part of this ayah, Allah (swt) reminds us once again that He (swt) is “Hearing

Knowing”. So the Message has been made clear, and the people are free to accept it or reject it.

In this part of the ayah, Allah (swt) tells us that whatever choice the people make, He (swt) is

Hearing and Knowing. If they chose to believe in this Message when they know it is Truth, then

He (swt) Hears their acceptance of this Message and He (swt) Knows that their acceptance was

sincere in their hearts. If they chose to reject this Message when they know that it is the Truth,

then He (swt) Hears their rejection and He (swt) Knows the corruption in their hearts when they

rejected a Message that they knew was the Truth. He (swt) Knows that they knew that this

Message was the Truth, and He (swt) Knows how they turned away from it even when they were

certain that it was the Truth. If they were ignorant of this Message because it never reached them

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correctly, then Allah (swt) Hears that the Message never reaches them and He (swt) Knows their

situation as well. Allah (swt) Knows that they are not to be held responsible because He (swt)

Hears that they have never received this Message. Allah (swt) Hears and Knows all things so

Allah (swt) Hears all those who accept this Message and those who do not, and Allah (swt)

Knows the hearts of all people if they are sincere to Him (swt) when His (swt)’s Message reaches

them. So Allah (swt) reminds us in this part of the ayah as well that there is to be no compulsion

in Din, Allah (swt) Hears all and Knows all and He (swt) Hears and Knows those who accepted

this Message and those who did not. May Allah (swt) Hear from us words that please Him (swt)

and may He (swt) Knows from us sincerity in our hearts!

257. Allah is the Protecting Friend of the ones who believe, He takes them out of every

kind of darkness and into the Light. But as for the ones who do kufr, their protecting

friends are the Taghut, they take them from the Light into every kind of darkness. These

are the companions of the Fire, they will stay therein forever.

In the previous ayah Allah (swt) reminded us that there is to be no compulsion in the Din.

Everyone should be given the free choice as to whether they want to accept this Message or not.

The Truth of this Message has been made clear from the error and the falsehood of all other

beliefs and ways of life. So now the people should be free to decide whether they want to accept

this Message or not, that is after all is the test that every soul have been given in the life of this

world. This Message is nothing but an call to total submission to Allah (swt) Who is as He (swt)

has described Himself (swt) in Ayat-ul-Kursi. The ones who are sincere and who recognize their

own weakness and who recognize the Greatness and the Majesty of Allah (swt) will follow this

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Message, and the ones who are arrogant and who want to follow their lusts and their desires will

turn away from this Message. In this ayah, Allah (swt) tells us what will happen to those who

accept this Message and what will happen to those who turn away from this Message.

Allah (swt) says “Allah is the Protecting Friend of the ones who believe”. The first

thing that Allah (swt) does is that He (swt) establishes this special relationship with the ones who

choose to accept this Message and the ones who choose to believe in it. This then is further

incentive for you to accept this Message because if you do, then you too will have this special

relationship with the Lord and Master of the universe. What is this special relationship that you

will have with Allah (swt)? Allah (swt) will be your Protecting Friend. A friend is someone close to

you, a friend is someone who is always there for you whenever you need him or her, a friend is

someone whom you can take comfort in during times of sadness and difficulty, and someone

whom you can share moments of joy and happiness with. Allah (swt) is telling you in this part of

the ayah, that if you believe in Him (swt) as He (swt) should be believed in, then He (swt) will be

your Friend. Who could have a better friend than Allah (swt)? Does the one who has Allah (swt)

as a friend need any other friends from the life of this world? Do they need anyone else? Allah

(swt) is the Friend Who will always be with you, and Who will never abandon you. Even when you

are in the darkest moments of your life, and you look around and see no one else around you,

you can know that Allah (swt) will be with you during those moments. Even when you are in your

grave, you know that Allah (swt) will be with you. So how can you find a better friend than Him

(swt)? Furthermore not only will Allah (swt) be your friend, but He (swt) will be your Protecting

Friend. This means Allah (swt) will take care of you wherever you go. Allah (swt) has all Might

and all Power, and if He (swt) is your Protector then what do you have to fear from the creatures

of this world. Anything in this world that may seek to harm you is His (swt)’s creation and under

His (swt)’s complete Power and Control. What then can possibly happen to you, what harm or

misfortune can befall you, if you have Allah (swt) as your Protecting Friend? Who in this world

can be a better friend than Allah (swt)? Who in this world can be a better protector than Allah

(swt)? So Allah (swt) reminds us in this first part of the ayah that if we choose to believe in this

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Message that He (swt) has sent, then He (swt) will be our Protecting Friend. This is what Allah

(swt) will do for us if only we believe in this Message that He (swt) has sent to us.

Once Allah (swt) has become your Protecting Friend, what then will He (swt) do to you?

How will He (swt) reward you for your belief in Him (swt) and your total submission to Him (swt)?

Allah (swt) says “He takes them out of every kind of darkness and into the Light”. This is

what Allah (swt) does for those who choose to believe in the Message that He (swt) has sent. He

(swt) takes them out of every kind of darkness and into the Light. The Light here refers to this Din

of Al-Islam and the darkness refers to every single way of life other than it. Notice how Allah (swt)

uses the singular for the Light because there is only One True belief and way of life, and how He

(swt) uses the plural for the darkness because there are so many false beliefs and so many

corrupted ways of life. This Din has been described as “Light” because it brings peace and

tranquility for the people, it also brings justice and equity. It gives people a sense of purpose in

their lives and it shows the way to the Pleasure of Allah (swt) and the Garden in the Hereafter. All

of the other ways of life are darkness because they bring the opposite of this. All other ways of life

bring misery and suffering for the people, injustice and deprivation for the society and they show

the way to the Wrath of Allah (swt) and the Fire. May Allah (swt) save us from the Fire! So for the

ones who choose to believe in this Message, Allah (swt) will take them out of all kinds of

darkness and into the Light of this Message.

What then is the situation of those who choose to reject this Message when they know

that it is the Truth? Allah (swt) says about them “But as for the ones who do kufr, their

protecting friends are the Taghut”. They have protecting friends also but their protecting friends

are the Taghut. Mawdudi tells us in his tafsir of this ayah that Taghut here refers to anything and

everything that takes you away from the complete worship and servitude to Allah (swt). You know

that Allah (swt) is your Creator, and you know that He (swt) is Sustaining your existence for every

moment of your life, even those who chose to reject this Message are aware of this fact. Because

of this you know that you must make Allah (swt) as the purpose of your life, everything that you

do must only be for Him (swt). So anything that takes you away from Allah (swt) is Taghut. This

could be a human being that you adore, this could be a king that you obey, this could be the

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material things of this world that you crave after, this could be money, this could be your lust for

women, or it could even be your own pride. Anything and everything that takes you away from

Allah (swt) is Taghut. Thus for those who choose to reject this Message when they know that is

the Truth Allah (swt) punishes them by appointing the Taghut to be their protecting friends.

What do the Taghut then do to those who have chosen to reject this Message? What

kind of friends are they? What kind of protectors are they? Allah (swt) says “they take them from

the Light into every kind of darkness”. So here Allah (swt) has given these a people a chance

to come into the Light. Allah (swt) has sent them His (swt)’s Message. But they have willfully

chosen to turn away from this Message. Allah (swt) shows us how these people are punished in

the life of this world because of their evil in rejecting His (swt)’s Message that they knew was the

Truth. Allah (swt) appoints for them Taghut to be their protectors and to be their friends. These

Taghut then take these people away from this Message and plunge them further into darkness.

Whatever darkness it was that made them turn away from the Light of Allah (swt)’s Message,

whether it was a false religion or their lusts for this world or their pride and arrogance, these

Taghut take them further into that darkness.

What is the result of their going into darkness and away from the Light of this Message?

What is the result of their turning away from the purpose of their creation? Allah (swt) says,

“These are the companions of the Fire, they will stay therein forever”. Allah (swt) describes

them as being the companions of the Fire. That shows us how close they are to the Fire. Can you

imagine what it is like to be so close to a Fire that is seventy times hotter than the Fire of this

world? Not only are they so close to the Fire but they will be in that Fire forever. Can you even

begin to imagine how terrifying this is. May Allah (swt) save us! May Allah (swt) save us! May

Allah (swt) save us from all of the Taghut that may seek to take us away from Him (swt)!

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258. Have you not looked to the one who argued with Ibrahim about his Rabb because

Allah had given him the kingship. When Ibrahim said “My Rabb is the One Who gives life

and causes death”. He said “I give life and cause death”. Ibrahim said “But surely Allah

brings the sun from the east, so bring it now from the west”. So the one who disbelieved

was confounded. And Allah does not guide the people who do Dhulm.

In the previous ayahs we have seen how Allah (swt) has set the stage for this battle

between those who choose to believe in this Message and those who choose to reject this

Message. The battle between those choose to stand up for this Message and who work to carry it

to mankind and those who choose to suppress this Message and keep it hidden from mankind.

This Message is the Ultimate Truth because it is a call to submit completely to the Ultimate

Reality. In this ayah, Allah (swt) shows us how this battle is just as much a battle of ideas and

thoughts as it is a material battle of swords. Allah (swt) brings our attention to a time when this

battle of ideas took place between one of His (swt)’s noble messengers and a powerful and

tyrannical king. As you read this ayah, look at the powerful and undeniable arguments that Allah

(swt) brings to support this Message and look at the foolishness of the arguments of those

oppose this Message.

Allah (swt) begins this ayah by saying “Have you not looked to the one who argued

with Ibrahim about his Rabb because Allah had given him the kingship”. Here Allah (swt)

brings our attention to the time when Ibrahim (as) debated with Nimrod who was the emperor of

Babylon. Once again we see that Allah (swt) uses the words “Have you not looked”. Why does

Allah (swt) use these words when this was a reality that the Prophet (saw) and the Muslims have

never physically seen? One reason for this is that Allah (swt) wants us to reflect and think about

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this story so deeply that it comes to the point where it is almost as if we perceive it directly. So

imagine yourself now to be in the court of Nimrod. It is a grand and spacious hall because Nimrod

who was one of the most powerful kings who ever ruled over this earth. There sits Nimrod on his

throne and he has his army, his ministers and the rest of his entourage at his side. On the other

side of this battle line is only Ibrahim (as). Now it may seem as if he (as) stood alone, but in reality

he (as) had Allah (swt) with him (as). This is the scene that Allah (swt) wants you to bring to mind.

Notice also that Allah (swt) does not refer to Nimrod as “king” or “emperor” or even by

his name, but rather Allah (swt) refers to him as “the one who argued with Ibrahim about his

Rabb”. This is a derogatory title that Allah (swt) has given for Nimrod. He will forever be known in

the Book of Allah (swt) as the one who argued with the messenger of Allah (swt) about his own

Lord and Master. Such is the fate that he made for himself when he chose to reject this Message.

What did he argue with Ibrahim (as) about? He argued what most kings and men of power argue

about, and that is a refusal to submit to the Authority and the Rule of Allah (swt). Why did he

argue in such a way? Allah (swt) says in the ayah that it is because “Allah had given him the

kingship”. So because he had been given power in the land and the rule over men, he had

become corrupted by this power. Thus when the messenger of Allah (swt) came to him and told

him to relinquish sovereignty of the land to the One to Whom it belongs, he refused to do so.

Rather he argued and debated with the messenger of Allah (swt). He argued only because he

had this power in the land that he did not want to give up. So corrupted was he by this power that

he dared to argue with a man that he knew was the messenger of Allah (swt).

One lesson that we can take from this part of the ayah is to see how power corrupts.

When you are given power over the people then this power that you have been given could take

you away from Allah (swt). It might make you arrogant and proud of yourself and you may see

yourself as something more than an abject slave of Allah (swt). You may think that you are above

prostrating before Allah (swt). You may think that you are above obeying the Law of Allah (swt).

Such is the danger of being in power and being given authority. So if you have been given power

of any kind. Whether you are a leader in the community or the head of your household or even

the teacher of students, you must be careful and not let this power make you arrogant. You must

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be careful and not let this power take you away from Allah (swt). Always remember that it was

Allah (swt) Who gave you your power and remember that He (swt) can take it away at any

moment. Remember this if you ever choose to become arrogant and if you ever choose not to

serve Him (swt). Such is the only way that you can save yourself from becoming like Nimrod and

those who became corrupted by their power.

Now how did Ibrahim (as) begin this battle of ideas with Nimrod? How did Ibrahim (as)

show Nimrod that this Message that he (as) brought was the Truth and that it must be submitted

to? How did Ibrahim (as) show Nimrod that Allah (swt) was the true Lord and Master Who alone

must hold sovereignty? Allah (swt) tells us “When Ibrahim said “My Rabb is the One Who

gives life and causes death””. Allah (swt) is the Only One Who has complete control over life

and death. This fact alone should show anyone why He (swt) is the One True King for all

mankind. Why would you ever want to follow a king who cannot even bring life or cause death?

So in this part of the ayah we see how Ibrahim (as) links the Power and Ability of Allah (swt) with

the fact that He (swt) must be submitted to and obeyed. Allah (swt) is the One Who gives life and

causes death, thus He (swt) has complete Power over all mankind, thus He (swt) must be obeyed

and submitted to by all mankind.

The idiot Nimrod responded to the argument of Ibrahim (as) by saying, “ I give life and

cause death”. Once again notice his foolishness and his stubbornness; his utter refusal to

acknowledge a fact that he knows is the truth. He knew that it was only Allah (swt) who gave life

and caused death but he was so keen on holding on to his power that he was looking for some

argument to bring against what he knew was the truth. He had the audacity to say that he was the

one who gave life and caused death. How evil is a man who claims a Power that belongs

exclusively to Allah (swt) for himself? The narrations tell us that what he did was take two

prisoners from his jail. One was about to be set free and one was about to be killed. He killed the

one who was about to set free and he set free the one who was about to be killed. Based on this,

he claimed that he controlled life and death. Of course we can see the utter foolishness of his

claim. First of all he did not really give life because what Ibrahim (as) meant was that Allah (swt)

can give life to that which has no life, that is a feat which no human being can accomplish. Can

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any human being give life to that which has no life? Secondly Allah (swt) is the only cause of

death. There is not one thing in this universe that causes death. There is nothing that can be

identified as the sole cause of death. People die of various circumstances and of various

situations, so there is no factor that can be identified as the single cause of death. Sometimes

people fall dead for no apparent reason, and sometimes people are in the worst of car accidents

or they fall from the highest buildings and they do not die. So there is no cause for death except

Allah (swt). Allah (swt) is the cause of death in that we will only die when He (swt) has decreed

for us to die. So we see how foolish was Nimrod in thinking that he controls life and death. He

failed to see that the real Controller of life and death was Allah (swt).

Now Ibrahim (as) could have easily shown Nimrod the foolishness of his argument like

we have. But Ibrahim (as) chose to bring an even more powerful argument to counter his

argument, an argument that would completely destroy any claim that Nimrod had to sovereignty

in the land. Ibrahim (as) says “But surely Allah brings the sun from the east, so bring it now

from the west”. Ibrahim (as) shows Nimrod how it is Allah (swt) who controls the movements of

the celestial bodies, does any human being have power to control these? Can even the most

powerful king, even if he rules over the entire earth, bring the sun from the West on even one day

of all the days in which Allah (swt) brings the sun from the east? This universe works according to

the Laws that Allah (swt) has placed over it. Can any of the false kings or legislators who claim

sovereignty change any of these Divine Laws? What right then do they have to be a sovereign on

the land? Ibrahim (as) challenges Nimrod and orders him to bring the sun from the West if he

indeed has any legitimate claim to sovereignty over the land.

Was there anything that Nimrod could do to meet this challenge of Ibrahim (as)? Of

course there was not, thus Allah (swt) describes his situation by saying “So the one who

disbelieved was confounded”. Notice now how Allah (swt) describes Nimrod here as the “the

one who disbelieved”. Mawdudi tells us in his tafsir of this ayah how it was not in Allah (swt) that

Nimrod refused to believe in, but rather it was in the fact that he had to submit to the sovereignty

of Allah (swt). As a king that was what he was refusing to accept. He believed in Allah (swt) as

the Creator and Sustainer, but he refused to accept Him (swt) as King and Master.

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 However such thinking is both foolish and wrong. Allah (swt) must always be believed in

as He (swt) IS and not how we want Him (swt) to be. Nimrod did not want to relinquish the

political authority of his kingdom to Allah (swt), that is why he disbelieved in Allah (swt) as the

Lord and Master. But just because Nimrod refused to believe in Allah (swt) as the Lord and

Master does not change the fact that Allah (swt) is the Lord and Master. So Nimrod was only

deceiving himself as to the reality of his Rabb.

What then could Nimrod do about the challenge of Ibrahim (as) to make the sun rise from

the West? When Ibrahim (as) presented him with this challenge, Allah (swt) describes him as

being “confounded”. This English word does little to convey the sense of utter shock and

helplessness that Nimrod found himself in. There was absolutely nothing he could do to answer

the challenge of Ibrahim (as). He was even at a loss of words. Not only could he in no way

answer the challenge of Ibrahim (as) to bring the sun from the west but there was nothing further

that he could even say to argue that he had a right to be king or hold any power in the land. He

realized now the complete Power of Allah (swt) and he realized his own inability and weakness.

He realized Who was the Master and who was the servant. He realized Who was the Creator and

who was the created. He realized Who was the Controller and who was the one being controlled.

So he had been completely defeated and there was nothing further left for him to say. There were

no more arguments for him to bring. Do you think that he then yielded to the Truth of this

Message?

Once Ibrahim (as) had presented Nimrod with these undeniable arguments that he could

not deny or counter, did he then yield to these proofs and acknowledge this Message as the

Truth? Did he relinquish the sovereignty of his kingdom to Allah (swt) as he knew he should

have? Of course he did not. This is because he had reached a stage in his corruption and his evil

where all he cared about was holding on to his power, he no longer cared for the Truth and he no

longer cared for being sincere to Allah (swt). That is why Allah (swt) then says, “Allah does not

guide the people who do Dhulm”. Allah (swt) could have guided Nimrod to the Truth but He

(swt) did not because Nimrod was among those who did Dhulm. He did Dhulm because he turned

away from this Message when he knew that it was the Truth, and he persisted in acts of great evil

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and oppression. How evil and unjust is a man who refuses to believe in the Message that comes

to him from his Creator? How evil and unjust is a man who dares to usurp the sovereignty of the

land from Allah (swt)? Even when he is warned and told to come back to the Truth, he still

refuses. Even when he is shown clear signs and given undeniable arguments, he still refuses to

give up the power that he is clinging to. Such a person is guilty of the worst forms of Dhulm, and

so he does not deserve the guidance of Allah (swt). Because he has denied himself the guidance

from Allah (swt) it will be that no matter how many signs and arguments he is shown, he will

never accept the Message of his Creator. Such was the case of the fool Nimrod. May Allah (swt)

save us from his fate!

Now ask yourself this, despite his stubbornness and obstinacy, did Nimrod have any

chance of winning this battle of ideas between him and Ibrahim (as)? No, because he was

fighting against the Truth, he was fighting against Allah (swt). So Allah (swt) clearly shows us in

this ayah how there can be only one victor in this battle between Truth and falsehood. This is

because falsehood does not stand a chance against the Truth. The false gods do not stand a

chance against Allah (swt). So the enemies of this Message may argue and debate forever, but

they will never be successful because what they are standing on is falsehood and what they are

opposing is the Truth. In the end they will all end up like Nimrod, completely confounded and

defeated. May Allah (swt) uphold the Message of Truth and keep us firm in it!

This then is the conflict that Allah (swt) brings the attention of the early Muslims to in

these ayahs. The conflict between Truth and falsehood. The conflict between those who submit to

Allah (swt) and those who turn away from Him (swt). The conflict between those who dedicate

their lives to serving Allah (swt) and those who dedicate their lives to serving themselves. This

conflict is at the very core of existence. It is a conflict that takes many different forms. This is a

conflict that rages within the human soul as it rages with ideas and thoughts as it rages with

swords and shields. You now have the choice as to which side you want to take in this conflict.

Remember now Ayat-ul-Kursi and remember how Allah (swt) described Himself (swt) in it. Once

you realize Allah (swt) the choice is clear.

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259. Or like the one who passed by a town that was overturned on its roofs. He said “How

shall Allah give this town life after its death”. So Allah caused him to die for a hundred

years and raised him up again. He said “How long have you remained like this?”. He said

“I have remained like this for a day or a part of a day”. He said “No, you have remained like

this for a hundred years, so look at your food and your drink, they have not spoiled, and

look at your donkey. And thus We have made you a sign for the people. And look at the

bones how we bring them together and how we clothe them with flesh”. So when it

became clear to him, he said “I know that surely Allah has Power over all things”.

In the previous ayah Allah (swt) had showed us how the battle between those who stand

for this Message and those who oppose it is just as much a battle of ideas and thoughts as it is

material battle. Allah (swt) gave us the beautiful example of the debate between Ibrahim (as) and

the tyrant Nimrod. Allah (swt) showed us how Ibrahim (as) completely destroyed any argument

that Nimrod could bring by challenging him to bring the sun from the West if he indeed had any

power or any legitimate claim to sovereignty in the land. Thus Ibrahim (as) demonstrated how it is

Allah (swt) Who has all the Power in the universe and so it is only Allah (swt) Who has the right to

rule over the earth. In this ayah, Allah (swt) continues to give us examples of His (swt)’s Power

and He (swt) continues to show us why it is only Him (swt) Who can rule in the land. Allah (swt)

gives us another story that clearly shows how all Power is with Him (swt) and that is why He (swt)

is the only One Who must be submitted in all affairs of life.

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 Allah (swt) begins this ayah by saying “Or like the one who passed by a town that was

overturned on its roofs”.. Here Allah (swt) tells us about a man who once passed by a town that

had been completely abandoned and ruined. It is not important for us to know who this man was

or where this town was. Once again what we need to look for is the lesson in this story. We need

to look for this ayah can bring us closer to Allah (swt) and we should prevent ourselves from

worrying about unnecessary details. So the identity of the man and the location of the town are

not important for us, rather what is important is the lesson in this story. Allah (swt) describes the

town that this man passed by as being “overturned on it’s roofs”, this is to show how completely

ruined and devastated the town was. Not only were there no people in this town but even the

roofs of the houses and buildings had fallen down and become overturned. It was a completely

abandoned and ruined town.

Upon seeing this town in such a condition, the man said “How shall Allah give this

town life after it’s death”. The town was so devastated and ruined that the man wondered to

himself how Allah (swt) could ever revive this town after it is in such a condition. Imagine that you

also see such a town before you. There is not a single human soul in sight whatsoever. The

houses are ruined and their roofs have fallen down. Even you might ask yourself how life could

ever return to such a devastated place. If you look only at worldly means you can never

understand how life can ever return to such a place.

So Allah (swt) chose to demonstrate to this man how He (swt) had Power to give life to

anything. Allah (swt) says, “So Allah caused him to die for a hundred years and raised him

up again”. Right there on the spot when he had asked this question, Allah (swt) caused this man

to fall down dead. Allah (swt) let his body remain dead for a hundred years, and then after a

hundred years had passed, Allah (swt) raised him to life once again. So see now the Power of

Allah (swt), how easily He (swt) can cause death and how easily He (swt) can give life. We as

human beings, in all our years of existence on this planet, despite all our scientific and

technological advancements, still have not mastered death. The human being knows that if there

were any way for him to overcome death, he would have done so. But he has realized now that

this is a realm upon which he has no power whatsoever. When the time for a human soul comes,

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there is nothing that all of mankind can do to prevent the angel of death from taking it. Death and

life are under the complete Power and Control of the All-Powerful, we as human beings have no

power over it whatsoever. So what right then do we as human beings have to legislate laws in the

land? How can we usurp the power to rule from Allah (swt) when we cannot even control when

we will die? Who are we to tell others what they can do and how they can live their lives?

Then when Allah (swt) had raised this man back to life, Allah (swt) asks him a question.

Allah (swt) says, “How long have you remained like this?”. This part of the ayah has lead to

some confusion among some of the commentators of Quran. They had debated on whether it

was Allah (swt) Who had spoken with this man directly or if it was a human an angel speaking for

Allah (swt), they further debated on whether this means that the man is a prophet or not. But

before we ask ourselves questions like these we once again we need to remind ourselves that

this ayah is giving us a lesson about the Power and Authority of Allah (swt), and for us to realize

that lesson we do not need to know about details such as these. Allah (swt) chose not to tell us

these details so we should not inquire into it too much and we should not make guesses and

assumptions only to satisfy our curiosity. We always have to remember that we are learning the

Quran in order to be guided to Allah (swt), and not to be entertained or to be informed about

history. So when we learn the Quran, we should only look for the guidance and nothing else. We

should look for what is it in the ayah that will bring us closer to Allah (swt). So the general

meaning that we can take from this part of the ayah is that Allah (swt) spoke with the man after he

had awakened. The manner in which He (swt) spoke and whether or not this man was a prophet

is not important for us to get the benefit from the story. May Allah (swt) always guide us to what

will benefit us and may He (swt) save us from what will not!

Now when the man woke up, it must have felt to him like he had just been sleeping, so

Allah (swt) asks him how long he thinks he had been sleeping? The man replies by saying “I

have remained like this for a day or a part of a day”. So the man thought that he was sleeping

for only a day or for only a part of a day. He had been dead for over a hundred years but he could

not perceive it at all, rather he thought he was only sleeping for a day or a part of a day. This

shows how we can often arrive at the wrong conclusion if we do not study the reality of our

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surroundings deeply. This man based his response only by looking quickly at his surroundings

and based on how he felt. He woke up and he saw the sun had moved in the sky, so he made the

assumption that he had been sleeping for a day or for a part of the day. He did not take the time

to study his reality closely. Because of that he arrived at the wrong conclusion, thinking that he

had been sleeping for a few hours when in reality he had been dead for a hundred years. So one

lesson that we can take from this is that we must study our surroundings deeply and gather all of

the information before we reach a conclusion. We should not jump to a conclusion before we

study the reality closely and have all of the information.

In the next part of the ayah Allah (swt) replies to this man by saying “No, you have

remained like this for a hundred years, so look at your food and your drink, they have not

spoiled, and look at your donkey”. So here Allah (swt) tells the man about the truth of his

situation, and to prove it Allah (swt) turns his attention to the reality that he had previously failed

to study. First Allah (swt) tells him that he indeed had been dead for a hundred years, imagine

how much a shock this must have been for the man who as far he was concerned was only a few

hours ago alive and questioning how Allah (swt) could give life to a dead town. Now in order to

prove this unbelievable fact Allah (swt) first tells the man to look at his food and drink. Allah (swt)

shows him how his food has not spoiled at all. Now it seems, and Allah (swt) Knows best, that the

kind of food that this man was carrying with him was the kind of food that spoils very easily and

very quickly. So if the man really had been sleeping for the entire day, as he had claimed to be,

then all of his food and drink would have spoiled. But Allah (swt) shows him how the food and

drink had not spoiled to prove to him that he indeed had not been sleeping for the entire day like

he had thought. Then Allah (swt) tells the man to look at the donkey that he had been riding. The

donkey had died, decomposed and was only scattered bones. Unlike the man, and his food and

drink, the donkey had not been preserved through the passage of time. When the man saw the

skeleton of his donkey next to him, he realized the truth of what Allah (swt) told him. He realized

then that he indeed had been dead for over a hundred years. He finally comprehended the reality

of his situation.

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 Then Allah (swt) tells the man why He (swt) had caused him to die and why He (swt) had

brought him back to life after a hundred years, Allah (swt) says “And thus We have made you a

sign for the people”. It was a sign for all people to demonstrate the Power and Ability of Allah

(swt), Allah (swt) has Power over all things and Allah (swt) is Able to do all things. Who else but

Allah (swt) can cause a man to die and then bring back him to life after a hundred years? When

this man returns to his people, and tells them his story, they would all see clearly the Power and

Ability of Allah (swt). Just think how wondrous it must have been for his people to see this man

returning home after being away for hundred years, returning home without showing any sign of

age. They would clearly see that it is only Allah (swt) Who has the Power to do this. They would

clearly see how it is only Allah (swt) Who controls life and death. Thus the man and his

miraculous resurrection is a clear sign for all people that it is Allah (swt) Who all Power over life

and death. See how this man was questioning how Allah (swt) could give life to a dead town, and

then Allah (swt) had made the man himself a sign for how He (swt) controls life and death. How

Powerful and Wise is our Rabb!

Then Allah (swt) says “And look at the bones how we bring them together and how

we clothe them with flesh”. Now Allah (swt) turns the attention of the man to the bones of his

dead donkey. Allah (swt) then brings the donkey back to life right before the man’s very eyes.

Allah (swt) first brought the bones back together, arranging them in place and then He (swt)

clothed the bones with flesh. The way in which Allah (swt) brought the donkey back to life further

demonstrates how only He (swt) has complete Power over life and death. Who but Allah (swt)

can give life to dead and decomposing bones? Thus Allah (swt) shows the man how just as He

(swt) can bring him back to life after being dead for a hundred years, Allah (swt) can even bring a

animal back to life when it is nothing but scattered bones.

In the final part of this ayah Allah (swt) says “So when it became clear to him, he said

“I know now that surely Allah has Power over all things””. Now we once again see the

reason why Allah (swt) had caused this man to die and had brought him back to life, we see the

reason why Allah (swt) tells us of these events in the Quran, it is to demonstrate His (swt)’s

Power over all things. It is to show how it is only He (swt) Who has complete Power over life and

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death. The man was questioning how Allah (swt) could give life to a town after it had been

completely ruined, and instead of showing the town being revived, Allah (swt) actually caused the

man himself to die only to bring back to him after a hundred years. Allah (swt) then made this

man as a sign for all people to show that it is He (swt) Who has complete Power over all things

and that is He (swt) Who has complete control over life and death. Allah (swt) shows us here how

it is only He (swt) the All-Powerful Who can control life and death, there is nothing in the creation

that has any power over life and death except He (swt). So does that not show how we should

submit completely to Allah (swt)? How can we follow the law of any other sovereign except Allah

(swt)? Who else deserves to be our Lord, Master and King except He (swt)? How could you

follow or obey any king, president or parliament when they are only human beings like you who

cannot even control life and death? Allah (swt) is the only One Who gave you your life and He

(swt) is the only One Who can take it away, so how then can you turn away from Him (swt)?

These false sovereigns cannot even control the moment in which they will die. While Allah (swt),

All-Powerful and Most Magnificent is He (swt), has complete Power over the lives of every single

living creature. Who then is more deserving of your submission and your obedience? Who is

more deserving to rule over this earth? May Allah (swt) help us all to see! May Allah (swt) help us

all to realize that there is no life for us except in serving Him (swt)!

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261. And when Ibrahim said “My Rabb, show me how you give life to the dead”. He said

“Do you not believe?”. He said “Yes (I believe), but it is just that my heart may be at

peace.” He said “Then take four birds, and tame them to your call, then put a part of them

on every mountain, and call them, they will come to you in haste. And know that surely

Allah is Mighty, Wise”.

Before we discuss this ayah, let us take a moment to remember the theme of the ayahs

in this part of the Surah. These ayahs were revealed when the Islamic State had just been

established, and the first Muslim community had just been formed. Now there was finally a city-

state that ruled completely by the Law of Allah (swt), and there was a large group of people who

were ready to take up the Cause of Allah (swt). As Allah (swt) called on these people to strive and

sacrifice for this Message, He (swt) reminded them of the essential of this Message in Ayat-ul-

Kursi. In that beautiful ayah He (swt) told the Muslims about Himself (swt) and He (swt) showed

them how He (swt) deserved all of the worship and servitude because of Who He (swt) IS.

Allah (swt) is the Perfect One, the Creator of every single thing, the Maintainer and

Sustainer of every single thing, the One Who has complete Authority and Control on the Last

Day, the Day on which all of mankind will return to Him (swt). This is Allah (swt), so who else

deserves any worship, servitude or obedience besides Him (swt). In the previous ayahs we also

saw how Allah (swt) reminded the Muslims that it is He (swt) Who has complete control over life

and death. This fact also shows us how it is only Allah (swt) Who deserves all of the worship and

all of the obedience. Now in this ayah Allah (swt) continues to demonstrate for us His (swt)’s

Power and His (swt)’s complete Control over life and death. This then is theme of these ayahs.

They tell us about Allah (swt) and how He (swt) deserves all of the worship and servitude

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because of Who He (swt) IS. Once you realize that it is only Allah (swt) Who controls life and

death then why would you ever want to worship or serve any other than He (swt)? Why would you

ever want to dedicate your life to any being that is less than He (swt)?

Allah (swt) begins this ayah by saying “And when Ibrahim said “My Rabb, show me

how you give life to the dead””. Here Allah (swt) brings our attention to a request that Ibrahim

(as) once made to Him (swt). Ibrahim (as) once asked Allah (swt) to demonstrate for him (as) how

He (swt) gave life to the dead. The reason why Ibrahim (as) had made this request was because

of a curiosity that he (as) had as to how it is that Allah (swt) can restore life after death, it was not

because he (as) in any way doubted the Power of Allah (swt) over life and death. This fact is

proved in the next part of the ayah. First Allah (swt) asks Ibrahim (as) “Do you not believe?”, this

means “do you not believe in My complete power over life and death?”. To which Ibrahim (as)

responds by saying “Yes (I believe), but it is just that my heart may be peace”. Here Ibrahim

(as) shows us that he (as) indeed did believe in the complete Power of Allah (swt) over life and

death, but he (as) only made this request so that his heart may be at peace, so that his curiosity

could be satisfied. The Ability to give life is one of the greatest manifestations, if not the greatest

manifestation of the Power of Allah (swt). Ibrahim (as) believed with utmost certainty in this Power

of Allah (swt), but he only wanted to see how Allah (swt) did it so that his curiosity could be

satisfied and his heart could be at peace. We ourselves may believe in something with utmost

certainty, but it is something so amazing that we might have a curiosity to see how it is

happening, such was the case with Ibrahim (as). So it is important for us to remember from this

part of the ayah that Ibrahim (as) asked Allah (swt) for a demonstration of how He (swt) gave life

only out of curiosity and not of doubt. It is very important for us to believe that all of the prophets

believe in Allah (swt) and all of the Perfect Names of Allah (swt) with utmost certainty.

Then Allah (swt) tells Ibrahim (as) what he must do in order to see how He (swt) gives life

to the dead. Allah (swt) says, “Then take four birds, and tame them to your call”. First Ibrahim

(as) had to take four birds, the scholars say that they were each different kinds of birds. Then

Ibrahim (as) had to tame them to his call, this means that he (as) had to train them to come to him

(as) whenever he (as) called them. So we can imagine that Ibrahim (as) took some time to find

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these four birds, and then take the time to train them to come to his call. This must have been

difficult, but it was necessary for the amazing demonstration that Allah (swt) was going to show

him (as). Despite this difficulty Ibrahim (as) did what Allah (swt) had commanded. Ibrahim (as)

was always one who fulfilled every single order that Allah (swt) gave him (as).

Then Allah (swt) says, “then put a part of them on every mountain”. The scholars say

that what Ibrahim (as) had to do next was that he had to kill each of the four birds. Then he had to

cut their bodies into several pieces, then he had to mix the remains of all four birds with each

other. So the flesh, feathers and bones of one of the dead birds was mixed with another of the

dead birds. Then he had to a put this mixed portion of each bird on a different mountain. So each

mountain had the remains of different birds, and the remains were all mixed together. All of this

meaning that we have described here is given in this portion of the ayah. Notice once again how

Allah (swt) puts so much meaning in only a few words.

Then Allah (swt) says “call them, they will come to you in haste”. So imagine this now,

not only is each of the birds dead, but each of them had been cut up into several pieces, and not

only have they been cut up into several pieces, but the remains of each of them has been mixed

with the remains of another of them and they have all been placed on different mountains. Now

Allah (swt) tells Ibrahim (as) to merely stand in one place and to call out to the birds. Once

Ibrahim (as) did that he saw each of the birds coming towards him. Not only had each of the birds

been brought back to life, but each of the birds was whole and as it should be, none of the birds

had any of their body parts mixed with another bird. When Ibrahim (as) called out to them, he saw

them all coming towards him (as). Not only did they come, but they came in haste. So it must

have been a very short time from the moment that Ibrahim (as) called out to the birds till the time

that he saw them flying towards him (as). Thus not only had Allah (swt) resurrected the birds after

their bodies had been cut up and mixed together, but He (swt) had done in it instantaneously.

Such is the Power of Allah (swt) over life and death.

Then Allah (swt) says “And know that surely Allah is Mighty, Wise”. This is a

command from Allah (swt) to Ibrahim (as). Allah (swt) commands Ibrahim (as) to know with

certainty that He (swt) is indeed Mighty and Wise. Allah (swt) reminds Ibrahim (as) of the reason

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for Him (swt) giving him (as) this demonstration. It is only so that Ibrahim (as) would know that

surely Allah (swt) is Mighty and Wise. The Power of Allah (swt) and the Perfection of His (swt)’s

Names are the reason why we worship and serve Him (swt). So our gaze in the life of this world

must be directed towards looking at manifestations of the Power of Allah (swt). Just like Ibrahim

(as), we ourselves can see several examples of how Allah (swt) gives life in the world around us.

No matter where you are in the world you can see the Power of Allah (swt) in the world around

you and you can draw closer to Him (swt) through your observations. For example if you live in

the West look at how the trees come alive with leaves in the springtime after being dead for a

long winter. Who do you think it is Who gives the trees life once again? If you live in the desert

lands then see how Allah (swt) brings the rain and see how He (swt) gives life to the dead earth

with that rain. Even look at the birds you see in the world around you, look at how Allah (swt)

gives them by life by providing their sustenance. As you see the birds eating in front of you, then

know that it is Allah (swt) Who provides for them and that surely Allah (swt) is Mighty and Wise.

Allah (swt) is Mighty because He (swt) has the Power to give life to all the creatures of the world

and Allah (swt) is Wise because He (swt) gives life to those whom He (swt) in His (swt)’s Eternal

Wisdom deemed to have life. So look at the world around you, and look at yourself, and see the

Might and Wisdom of Allah (swt) all around you. May Allah (swt) allow us to benefit from the signs

in the world around us in drawing nearer to Him (swt) like Ibrahim (as) did!

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262. The example of the ones who spend their wealth in the Way of Allah is as the example

of a grain that grows seven ears, in each ear is a hundred grains, and Allah multiplies for

whom He pleases, and Allah is All-Embracing, All-Knowing.

The two most prized possessions for a human being are his life and his wealth. In the

previous ayahs Allah (swt) reminded us that it was He (swt) Alone Who had complete control over

life and death. Thus Allah (swt) exhorted us to give our lives for His (swt)’s cause. In this ayah,

Allah (swt) brings our attention to that other most prized possession of ours and that is our

wealth. Allah (swt) shows us how we must spend our wealth despite our love for it. To encourage

us to do this, Allah (swt) shows us the immense and uncountable reward that He (swt) has kept

reserved for those who sincerely spend their wealth for Him (swt). Allah (swt) shows us how what

He (swt) has kept reserved with Him (swt) for us is exponentially better than anything that this

world has to offer. Thus He (swt) turns our attention away from the fleeting chattels of the life of

this world and towards Him (swt). Allah (swt) makes us realize how our existence in the life of this

world is nothing but releasing our passions and desires for this life and the material things of this

life and instead journeying towards Him (swt).

To show us exactly how much reward that He (swt) has kept for those who sincerely

spend for Him (swt), Allah (swt) gives us a beautiful parable. Allah (swt) says “The example of

the ones who spend their wealth in the Way of Allah is as the example of a grain that

grows seven ears, in each ear is a hundred grains, and Allah multiplies for whom He

pleases”. Sayyid Qutb tells us in his tafsir of this ayah of the beautiful imagery that this parable

conveys. When you read this ayah in the original Arabic and with a deep comprehension of it’s

meaning, you can almost see a field of grains right there in front of you. You can almost see the

grain opening up and multiplying right before your very eyes. This is how the early Muslims felt

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when they read this ayah. They could picture this image that Allah (swt) gives so vividly in their

minds. When they did then they knew that Allah (swt) was multiplying the reward of anything that

they spent sincerely for His (swt)’s sake. Not only multiplying it once or twice but multiplying it

seven hundred times! Can you even imagine the kind of reward that must be? So for example

look at anything that you have which you give sincerely for Allah (swt). The moment you take this

possession and give it away, the moment it leaves your hand, at that very moment a reward is

generated for you. Then this reward is multiplied, how many times is it multiplied? We see from

this ayah that Allah (swt) multiplies that reward seven hundred times. Seven hundred times. The

reward of your spending is multiplied seven hundred times. Can you even begin to imagine how

much your reward is growing when it is multiplied this many times? Such is the reward from the

Merciful and the Gracious and the Bountiful. How can you expect anything less from Him (swt)?

What exactly is this reward that Allah (swt) has given you? First and foremost, it is the Pleasure of

Allah (swt). When you spend sincerely for the sake of Allah (swt), then you should know that the

One Who created you and the One Who is keeping you alive at this very moment is pleased with

you. If you truly realize Allah (swt) then you will see that this in fact is the best of rewards. Then

the next reward is the eternal pleasure and bliss of the Garden. Then it is the forgiveness of sins

and being saved from the punishment. Then it is peace and contentment in the life of this world.

Then it is sustenance and provisions in the life of this world. All of these are part of the reward of

Allah (swt). When you spend sincerely for Allah (swt), you can be sure that He (swt) will give you

all of this and He (swt) will multiply it for you.

So what is it that you must spend in order to get this reward? Mawdudi tells us that this

ayah is general and so anything that you spend sincerely seeking the Pleasure of Allah (swt) will

earn this reward. First and foremost you should know that it is your family who has the greatest

right to your wealth, so first you must make sure all of their needs are met. The best charity that

you can give is the charity to ensure that the needs of your family are met. Then there is spending

on the orphans, the poor and those of your Muslim brothers and sisters who are going through

times of difficulty. Then it also includes spending for the dawah. Spending to spread the Message

of Allah (swt) to mankind and spending to establish the Law of Allah (swt) in the land. The amount

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to spend is not specified, but the more you spend, the more reward that you will get. The only key

to bear in mind is that your spending must be sincerely for the sake of Allah (swt). You cannot

seek any other objective in your spending other than the Pleasure of Allah (swt). If you ever try to

seek anything from the creation because of your spending, such asking them for a favor in return

or thinking that they owe you in any way, then you should not expect any reward from Allah (swt).

Allah (swt) ends this ayah by reminding us of two of His (swt) Most Beautiful Names,

Allah (swt) says “Allah is All-Embracing, All-Knowing” . The Name Al-Wasi simply cannot be

adequately translated to English. It means the “All-Embracing”, but it means far more than that.

It means the One Who is Boundless and without limits. The Generosity and Bounty of Allah (swt)

is Boundless and has no limits. Allah (swt) will give and give without counting or keeping track.

There is no limit to what Allah (swt) can give. So know that you are being rewarded for what you

give by One Who has no limit in how much He (swt) can reward. Whatever your expectations are

for your reward from Allah (swt), you should know that He (swt) has already exceeded your

expectations. You should also know that Allah (swt) is “All-Knowing”. He (swt) Knows about

every single thing that you spent for Him (swt), and He (swt) Knows the intention that was in your

heart when you spent it. He (swt) Knows exactly how difficult or easy it was for you to spend of

that thing. So what is stopping you from spending sincerely for Him (swt)?

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263. The ones who spend their wealth in the path of Allah then do not follow what they

have spent with reminders of their generosity or with injury, for them is their reward with

their Rabb, they will have no fear on them, nor shall they grieve.

In the previous ayah, Allah (swt) told us about the enormous reward that He (swt) has

kept reserved for those spend sincerely in His (swt)’s Way. In this ayah, Allah (swt) emphasizes

how important sincerity is in the spending. The Prophet (saw) has told us that all actions are by

intentions, so how can you expect to have an action rewarded by Allah (swt) unless that action is

done purely for Him (swt). You should know that if you share the intention that should be only for

Allah (swt) with any other in the creation, then He (swt) will give you no reward for it whatsoever.

As we know from the hadith Allah (swt) is Pure and He (swt) only accepts what is done purely for

His (swt)’s sake. In this ayah, Allah (swt) brings our attention to those who spend sincerely for

Him (swt) and gives them as an example for us to follow. Allah (swt) describes such people by

saying “The ones who spend their wealth in the path of Allah then do not follow what they

have spent with reminders of their generosity or with injury”. First of all we should notice that

Allah (swt) describes such people as those who spend their wealth for Him (swt). Everything that

these people spend, from their wealth to their effort to their time is only for Allah (swt). They do

not spend for themselves but they only spend for their Lord and Master. However it is the second

part of their description that is the key to understanding this ayah. Allah (swt) describes such

people as those who do not follow what they have spent with reminders of their generosity or with

injury. Many scholars say that what Allah (swt) means here by “injury” is demanding favors in

return for what is spent on others. So such people when they have spent on others, they do not

remind the person whom they have spent on of their generosity, nor do they do they ask to be

paid back in any way for what they have spent. Rather they only seek reward from Allah (swt).

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 If you think about it, those people who remind others of their generosity and those who

cause others injury because of their charity are missing the main component of their spending

and that is keeping their intention sincerely for Allah (swt). When they were spending on others,

they never had their intention purely for Allah (swt), because if they did then they would never

remind others of their generosity or cause others harm because of the generosity. They would not

even care about others because their hearts would have been attached purely to Allah (swt). So

ask yourself now, why you should ever want anything from the creation when you know Allah

(swt). Read to yourself Ayat-ul-Kursi and remind yourself of the kind of Rabb that you have. Why

would you ever care about anyone but Him (swt)? What is there in this world that can compare to

Him (swt)? So Insha Allah, whenever we spend on others, let us remind ourselves that they are

not the reason why we are spending on them. Rather let us remind ourselves that we are on a

journey towards Allah (swt), and as we spend our wealth and our time, we are traveling on this

path towards Him (swt). If we even think about any of the creation while we are on this path, then

we might lose our way to Allah (swt). So do not even worry about the creation, but rather give and

give thinking only about Allah (swt). May Allah (swt) give us all the ability to do that!

In the final part of the ayah, Allah (swt) tells us what will be the reward of those who give

sincerely for Him (swt) while seeking nothing from the creation. Allah (swt) says “for them is

their reward with their Rabb, they will have no fear on them, nor shall they grieve”. They

have their reward with Allah (swt) and who is better to reward than Allah (swt)? Can any of the

creation even come close to giving the reward of Allah (swt)? Furthermore such people who give

their all only for Allah (swt) will have no fear on them whatsoever. What do they have to fear when

they know that Allah (swt) is with them and that He (swt) is going to take care of them both in this

world and the Hereafter? They will also not grieve over what they have given away because they

know that they will find it with Allah (swt) with a reward that is multiplied several times over. May

Allah (swt) make us to be among such people!

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264. Kind words and forgiveness are better than charity followed by injury. And Allah is

Free of all needs and wants, Forbearing.

In the previous ayah, Allah (swt) reminded us how anything that we spend must only be

for Him (swt). Allah (swt) reminded us what a great sin it was to spend while seeking something

from the creation. Allah (swt) taught us how to turn our hearts away from the creation and

towards Him (swt). By turning our hearts away from the creation and towards Him (swt), Allah

(swt) also perfected our behavior and character. Allah (swt) turned us into the kind of people who

live for Him (swt) instead of living ourselves. In this ayah, Allah (swt) emphasizes how good

character and behavior are much more pleasing to Him (swt) than any charity that we can give.

Thus Allah (swt) brings us closer to being that perfect human being, that human which is a

representative of Him (swt) on the earth.

In this ayah Allah (swt) says, “Kind words and forgiveness are better than charity

followed by injury”. Here Allah (swt) reminds us that if someone comes to us and asks for our

help, it is much better for us to speak to them kind words and ask for their forgiveness for not

giving them, rather than giving and injuring that person later on with reminders of our favor to

them. Even if what we were to give them is more valuable than the heavens and the earth,

speaking kindly to them and asking their forgiveness is still better than giving and injuring them

later on. Thus Allah (swt) shows us how our behavior with the people, even the beggar who

comes and asks for change, is more important than any charity than we can give. When you give

someone charity, you are only giving them the material things of this world, but when you behave

with someone correctly you are respecting and regarding them as a human being and as a fellow

son or daughter of Adam (as). That is why kindness and forgiveness are much better than the

most valuable of charity. That is why the Prophet (saw) himself has said that he (saw) was not

sent except to perfect the character. May Allah (swt) allow us to inculcate this good character

within ourselves! May Allah (swt) allow us to forgive those who wrong us and may Allah (swt) give

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us the strength to ask forgiveness of them! May Allah (swt) allow us to speak words of kindness

with all people! May Allah (swt) allow us to be that perfect human being that He (swt) created us

to be!

In the next part of the ayah, Allah (swt) says “And Allah is Free of all needs and wants,

Forbearing”. Here Allah (swt) shows us that He (swt) is in no way in need of anything that we

may give, He (swt) is Free of all needs and wants. Sometimes we can become so proud of what

we have given in the path of Allah (swt). We tell ourselves that we spent this and that we spent

that in the way of Allah (swt), and we praise ourselves for how generous and how righteous we

are. Allah (swt) shows us in this part of the ayah, how utterly foolish such thinking is. Allah (swt)

does not need anything from you, so do not feel proud of anything that you may have given Him

(swt). All that you have given Him (swt) is for your own good; it is really a gift that He (swt) has

given you. So instead of feeling proud of what you have spent in the way of Allah (swt), you

should thank Allah (swt) for giving you the enabling grace to spend and to earn your reward

through that spending.

Allah (swt) is also Forbearing in that He (swt) does not punish you immediately for what

you have done, but rather He (swt) pardons you again and again. If you have spent seeking

something from the creation, or you have become proud and arrogant because of what you have

spent, then you should know that Allah (swt) is Forbearing. Allah (swt) could punish you

immediately for your insolence and your arrogance and your ingratitude, but He (swt) pardons

you again and again. Why then can you not purify your intentions so that you give only for Him

(swt) and that you do not feel proud or arrogant because of what you have given? Can you not

see that Allah (swt) has no need for you and yet He (swt) continues to sustain and He (swt)

continues to reward you for your spending and He (swt) continues to pardon you? Again and

again. This is Allah (swt), why then have you turned away from Him (swt). May Allah (swt) help us

to remember His (swt)’s Beautiful Names and may those Names aid us in our journey to Him

(swt)!

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265. O you who believe! Do not render in vain your Sadaqah by reminders of your

generosity and by injury, like him who spends his wealth to be seen of men and who does

not believe in Allah and the Last Day, his example is like the example of a smooth rock

covered with dust, then a heavy rain falls on it and leaves it bare, they are not able to do

anything with what they have earned, and Allah does not guide those who do kufr.

In the previous ayahs, Allah (swt) showed us how important it was that our hearts be

attached only to Him (swt) when we spend anything. When we give away our wealth, and we

know we have a great love for our wealth, we should not seek with the giving away of it anything

of this world, but rather we should seek Him (swt) and we should attach our hearts to Him (swt).

Trying to please Allah (swt) in everything that we do should be all that matters in our life. To do

other than this will be denying ourselves the reward for that spending in the Hereafter. In this

ayah Allah (swt) tells us what will be the consequence if we spend our wealth and seek through

that spending anything of this world.

Allah (swt) says “. O you who believe! Do not render in vain your Sadaqah by

reminders of your generosity and by injury”. See now the consequence of seeking this world

in your charity. If you give expecting favors from others, or even if you give while thinking about

what you are giving and whom you are giving it to instead of thinking of Allah (swt), then you

should know that your entire act of giving in charity might be rendered in vain. All that you do will

be in vain if you do it for other than the sake of Allah (swt). If that should happen then there will be

no reward for your action whatsoever in the Hereafter. Instead as we know from the hadith of the

Prophet (saw), if you give while seeking to win praise from the people because of your

generosity, then you will be earning punishment for yourself. Think about it now, you are giving

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away your wealth and you are getting in return for it punishment from Allah (swt). This shows us

how important our intention is. This shows us how important it is that we keep our intention only

for Allah (swt). Otherwise we will have no reward from Allah (swt) and we would even have

punishment for saying that we are spending for Allah (swt) but seeking instead the creation by it.

May Allah (swt) save us from that! May Allah (swt) allow us to keep our intention only for Him

(swt) so that we can find the reward of what we spend when we meet Him (swt)!

In the next part of the ayah, Allah (swt) says, “like him who spends his wealth to be

seen of men and who does not believe in Allah and the Last Day”. When we give anything in

charity, and then if we remind others of what we have given them or we if demand favors back

from them because of what have given them, then we would be becoming like the hypocrites. We

can clearly see that the one whom Allah (swt) is describing in this part of the ayah is the

hypocrite, the one who only does good deeds to be seen of others and who does not believe in

Allah (swt) and the Last Day. The one who does not believe that he lives only to worship and

serve Allah (swt) and that he will return to Allah (swt) on the Last Day. So if were to spend our

wealth while thinking of the creation instead of thinking of the Creator then we would be going

further away from that perfect human being that Allah (swt) created us to be and we would be

coming closer to the hypocrite. Can you even begin to imagine how frightening a prospect that is?

You know that the lowest depths of the Fire have been promised for the hypocrite. May Allah

(swt) save us from that! Such is the danger of making anything other than Allah (swt) as the

motivation in our works. May Allah (swt) save us from that! May Allah (swt) save us from even

coming close to hypocrisy!

In the next part of the ayah, Allah (swt) gives us a similitude to describe the person who

spends while seeking a reward from the creation. Allah (swt) says “his example is like the

example of a smooth rock covered with dust, then a heavy rain falls on it and leaves it

bare”. Imagine in front of you now a smooth rock that is covered with dust. The dust is all over the

rock, so it looks like there is a lot of dust on the rock. But in reality it is just dust. This is how the

deeds of the hypocrite are, it is also how the deeds of the one whose heart is not attached to

Allah (swt) are. They always think that they have done a lot of good deeds. But in reality it is

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nothing but dust. In reality their deeds mean nothing to Allah (swt). That is why Allah (swt) says

that when a heavy rain comes, it washes away all of the dust that was on the rock. When the

rainwater washes away the dust you can see the smooth surface of the rock. All that they thought

was a lot was only dust. Similarly on the Last Day Allah (swt) will wash away all of the deeds that

the hypocrites and those whose hearts are not attached to Allah (swt) did. They did their actions

seeking something other than Him (swt) so they cannot expect any reward from Him (swt). They

will see the worthlessness of all that they did on that Day. Then the truth of the hypocrisy in their

hearts will be exposed and bare for all to see, just like that rock is exposed and bare when the

rainwater washes away all the dust that is on it. May Allah (swt) save us from that ever happening

to us! May Allah (swt) keep our sincerity only for Him (swt) in everything that we do!

Then Allah (swt) says “they are not able to do anything with what they have earned”.

What good is dust? How will deeds that are not done purely for the Pleasure of Allah (swt) ever

be accepted by Allah (swt)? In this part of the ayah, Allah (swt) tells us how worthless will be all of

their actions that they did for other than Him (swt). They will not be able to do anything with them

whatsoever. These deeds will not bring them the Pleasure of Allah (swt), they will not bring them

the Garden and they will not save them from the Fire. Because they were not done purely for

Allah (swt) He (swt) will not accept them in any way, so they are worthless.

This part of the ayah should frighten even those of us who think that we are sincerely

working to worship and serve Allah (swt). We may work hard and strive with our money, time and

energy to seek the Pleasure of Allah (swt). But at any moment, Shaitan may come and throw

feelings of ostentation and pride into our hearts. We might start thinking that we are the best and

we might start looking down on others. We might start thinking about how pious we are and how

sinful the rest of creation is. Then slowly but surely Shaitan will turn our intentions away from

Allah (swt) and towards the creation. So for example, we would start spending our money while

seeking a reward from the creation. We will boast to people about how much we have spent, or

we might even simply mention it to people, and there will be a dark corner in our hearts that is

looking for their praise. The way to save ourselves from this is by turning to Allah (swt) and asking

Him (swt) to help us purify our intentions. Then we also must strive to make Allah (swt) as the

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only objective in everything that we do. Finally we must avoid telling others about what we have

done and we must try to keep our good deeds as hidden as we can. Do not let anyone know of all

the good that you did, it is enough that Allah (swt) Knows. This may seem to you like it is difficult,

but read this ayah and look at the consequences of what will happen to you if you do not. May

Allah (swt) save us! May Allah (swt) make Him (swt) the goal in all of our actions!

In the final part of this ayah, Allah (swt) says “Allah does not guide a people who do

kufr”. Recall how we said that the word kufr means “to cover”. It could mean covering the Truth

while you know it like the disbelievers have done, or it could mean covering the favors and

blessings of Allah (swt) on you. This second form of kufr could be something that even the

believers can be guilty of. Have we shown Allah (swt) enough gratitude for all that He (swt) has

given us? Have we even tried? The way in which we show gratitude to Allah (swt) is by striving to

worship and serve Him (swt) in all that we do. To make Him (swt) as the intention behind all of

our actions. It is by spending and sacrificing everything that we have only for Him (swt). So if we

spend and think about others while we spend, or if we seek a reward from others for our

spending, are we not then being completely ungrateful to Allah (swt) for all that He (swt) has

given us? Think about all that He (swt) has given you, think about how heavy is the debt that you

have towards Him (swt). When you seek the creation through your spending and your striving are

you not being utterly ungrateful? Are you not doing kufr to all of the favors, blessings and gifts

that He (swt) has given us? What will be our fate if we do that? Allah (swt) tells us in this ayah

“Allah does not guide a people who do kufr”. We know that we are all in desperate need of the

guidance from Allah (swt), we ourselves do not know how to please Allah (swt), we ourselves do

not have the willpower to strive to worship and serve Allah (swt). We need Allah (swt) to guide us,

to show us that which is pleasing to Him (swt) and then to give us the will and the strength to

follow what we know to be pleasing to Him (swt). So if we do kufr to all that Allah (swt) has given

us, then He (swt) will not guide us. How disastrous would that be, if we are not being guided to

Allah (swt) then to where are we being guided? May Allah (swt) save us! May Allah (swt) give us

His (swt)’s guidance!

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266. And the example of the ones who spend their wealth to seek the Pleasure of Allah and

for firmness of themselves is as the example of a garden on a high place, heavy rain falls

on it and it doubles it’s yield of harvest, and if heavy rain does not fall on it, then light rain

suffices. And Allah is with what you do All-Seeing.

In the previous ayah Allah (swt) gave us a beautiful example to describe those who

spend their wealth for other than Him (swt). Those who spend and strive for the sake of the

creation instead of the Creator. Allah (swt) told us how their example was like that of a smooth

rock that was covered with dust. When the rainwater fell on such a rock, it washed away all of the

dust and left the rock bare. Allah (swt) told us how such will be their deeds on the Last Day.

There will be nothing that they could do with those deeds. It will all be rendered in vain. Their

whole life that Allah (swt) had given them so that they could worship and serve Him (swt) in it

would have been a complete waste. Such is the fate of those who attach their hearts to other than

Allah (swt). May Allah (swt) save us from ever becoming like them!

In this ayah Allah (swt) tells us about the opposite of such people. Here Allah (swt) gives

us an example to describe hose who spend their wealth sincerely for Him (swt). Allah (swt) paints

an image in our minds for us to realize the reality of such people. This is the example of the

Prophet (saw) and the Sahabah (ra). They gave everything that they had sincerely for the sake of

Allah (swt). It was through their sacrifices and their sweat and their blood that the Islamic State

was raised from being a tiny farming village into the greatest empire this earth has ever seen.

Such are the great results that can be achieved in this world when one has sincerity in their

hearts. The reward in the Hereafter is even greater. So read this ayah and see for yourself how

pleased Allah (swt) is with these people whom He (swt) is describing, then ask yourself why you

cannot be like them.

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 First Allah (swt) says “And the example of the ones who spend their wealth to seek

the Pleasure of Allah and for firmness of themselves”. Just like those from the previous ayah

Allah (swt) describes these people as those who spend their wealth. But the difference between

these two groups is the intention in their spending. Remember that Allah (swt) described those in

the previous ayah as the ones who spend their wealth to be seen of men, and as the ones who

remind others of their favors and as the ones who seek to get something back from others. They

are the ones whose hearts are attached to the creation and not to Allah (swt), so when they

spend they think about the creation instead of thinking about Allah (swt). But now look at the

intention of those whom Allah (swt) is describing in this part of the ayah. First and foremost they

seek the Pleasure of Allah (swt). They know Allah (swt). They know that He (swt) is their Creator,

they know that He (swt) is their Sustainer and their Nurturer. They know that He (swt) is the

Perfect One with all of the Perfect Names and attributes. So there is no one that they want to

please except Him (swt). Their whole life is nothing but a quest for the Pleasure of Allah (swt).

When they spend they spend only to seek the Pleasure of Allah (swt).

Allah (swt) also describes such people as spending “for firmness of themselves”. The

scholars say that this means that they always check their intentions to make certain that what

they are spending is only for Allah (swt). We spoke previously about how easily pride and

ostentation can come into any action that we originally try to do sincerely for Allah (swt), so here

Allah (swt) shows us here how we must constantly check our intentions to make certain that they

are only for Him (swt). If ever we find our intention beginning to deviate, if ever find ourselves

thinking of other than Him (swt), then we must immediately rectify our intention. We must

immediately return it to Allah (swt). The ones who spend purely for Allah (swt) and who always

check their intentions are whom He (swt) is pleased with, may Allah (swt) make us among those!

Allah (swt) then describes the example of such people by saying “as the example of a

garden on a high place, heavy rain falls on it and it doubles it’s yield of harvest, and if

heavy rain does not fall on it, then light rain suffices”. Gardens that are on high elevations

always yield more harvest because of their altitude. If there is heavy rain, they double the amount

of fruits that they would normally produce. If there is no heavy rain, then even a drizzle is enough

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to produce abundant fruit. Allah (swt) blesses these gardens with more fruits and harvest

because of their high elevation. Such is also the case of the believer who spends sincerely for

Allah (swt) and who always checks his intentions to make certain that they are for Allah (swt). If

he spends more of his wealth, then Allah (swt) will double his reward many times over just like He

(swt) doubles the harvest from the high garden when the heavy rain comes. But even if the

believer spends only a little, Allah (swt) will still reward him just like Allah (swt) still produces fruit

for the high garden even if only a drizzle falls on it. So how beautiful is this example to describe

the true believers who spend their wealth only to please Allah (swt). If they spend a lot they will

be rewarded even more than they spend, but even if they do not spend a lot they are still

rewarded because of their intention for Allah (swt). Their reward is always much more than what

they spent just like the high garden yields much more than the rain that falls on it. All of this is

because of the sincerity that they had for Allah (swt). They do not care about anything else except

pleasing Allah (swt) and coming closer to Him (swt). That is how the Prophet (saw) and the

Sahabah were, and that is how we should try to be as well. Everything that we do must be only to

please Allah (swt). As long as we have our intention sincerely for Allah (swt), then He (swt) will

reward us even if what we spend for Him (swt) is relatively little. So do not worry if you do not

have millions to give in charity. Insha Allah even the smallest of amounts that you give sincerely

seeking Allah (swt) will bring a great reward with your Rabb in the Hereafter.

Allah (swt) ends this ayah by reminding us that He (swt) Sees everything that we do.

There is not one second of your life that Allah (swt) is not Seeing you. This shows us that the

reward that Allah (swt) told us about in the previous part of the ayah is not limited to spending, but

it can be for any action that we do sincerely for Allah (swt). So for any action that you do, you

should know with certainty that Allah (swt) is Seeing you do that action. So do good, do the

actions that are pleasing to Allah (swt). If you do a lot, then know that Allah (swt) will double your

rewards over and over again. Even if you do a little, Allah (swt) will still reward you. There is not a

single action that you can do that Allah (swt) does not See, and so there is not a single action for

which you cannot get reward from your Rabb if you keep your intention sincerely for Him (swt).

So strive to do good with every moment of your life, and remember that Allah (swt) is Seeing.

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267. Would any of you love to have a garden of palms and vines with rives flowing

underneath, in it is all kinds of fruit for him, and when old age has taken him and he has

weak children, a fiery whirlwind should smite it and it be all burnt? Thus does Allah make

His signs clear that you may reflect.

In the previous ayahs Allah (swt) told us how important it was to spend from our wealth in

order to support the dawah and in order to help our Muslim brothers and sisters. Allah (swt) also

reminded us how everything that we spend must be sincerely spent for His (swt)’s sake, our only

objective in spending must be to gain His (swt)’s Pleasure. We must always check ourselves to

make sure that our intentions are purely for Him (swt). Finally we also mentioned that this

sincerity for Allah (swt) is not only in spending wealth but also for any action that we may do.

Every single action that we do must be done sincerely for Allah (swt), with pleasing Him (swt) as

the only objective behind that action. Now what would happen to us if we do not have this

sincerity? What would happen to us if we should lose our sincerity? What would happen to us if

we work for ourselves or for the creation instead of for Him (swt)? In this ayah, Allah (swt) gives

us a beautiful parable to show us the case of those who spend their wealth and do their acts for

other than Him (swt).

Allah (swt) begins this ayah by asking “Would any of you love to have a garden of

palms and vines with rives flowing underneath, in it is all kinds of fruit for him”. So here

Allah (swt) is describing a beautiful garden. It has date palms and grapevines running throughout

it. For the Arabs at the time of the Prophet (saw), dates and grapes were the most sought after

fruits, and so such a garden as Allah (swt) is describing here would have been like Paradise like

them. Allah (swt) further describes this garden as having rivers flowing underneath it and having

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all kind of fruits in it. How beautiful is that? Allah (swt) describes this garden just like He (swt) has

described Paradise in other ayahs of the Quran. Who among us would not want such a garden?

When we read the first part of this question we may tell ourselves that we would all love

to have a garden like that. Such a garden would be the closest to Paradise that we can have on

this earth. But now look at what Allah (swt) says in the second part of the ayah, “and when old

age has taken him and he has weak children, a fiery whirlwind should smite it and it be all

burnt?”. So in the first part of the ayah Allah (swt) described a man who has a beautiful garden. It

provides him with all kinds of fruits so it takes care of all of his needs. No doubt it must have

taken this man a long time to plant and nurture such a garden. Now imagine this man who spent

his whole life making this garden for himself, he hoped that this garden would take care of him

when he reaches old age. But what does Allah (swt) say will happen to the garden? Allah (swt)

says that this garden will be burnt and destroyed by a fiery whirlwind. Now think of yourself to be

in the situation of this man. You spent your whole life making this garden for yourself to take care

of you when you reach old age. You placed all your hopes in this garden. Then a powerful storm

comes and completely destroys your garden. What can you do? You are an old man; you do not

have the energy to plant another garden. Furthermore, as Allah (swt) says in this ayah, you do

not even have children to help you. All of your children are weak, and instead of them helping

you, they are themselves in need of you. Can you imagine yourselves in such a situation? Would

you ever like to be in situation? That is what Allah (swt) is asking you in this part of the ayah.

This is the example of the one who spends his wealth for other than Allah (swt) and who

does his actions for other than Allah (swt). You work hard your whole life; you spend and sacrifice

from your wealth and your time and your energy. You think that you will find these deeds for you

on the Last Day. You think that this wealth that you spent and these actions that you did will take

care of you on the Last Day. But on the Day of Judgment you will see that they are all lost, it is

like a fierce whirlwind came and destroyed all of your deeds. The reason for this is that you did

not have the sincerity purely for Allah (swt) in what you did. There was a small degree of

ostentation and arrogance and seeking repayment from the creation in your actions. So because

you tainted your actions by thinking of the creation instead of focusing on the Creator, He (swt)

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will not accept them. All of your actions will be burnt and turned to ashes just like the garden of

the man whom Allah (swt) is described in this ayah. At that moment when he needed his garden

the most all he found was ashes, similarly will you find only ashes when you need your good

deeds the most. The only way to save yourself from this is by always checking the intentions in

your actions. Are you acting purely for Allah (swt) or are you thinking about the creation even a

little bit? Now do not feel that all hope is lost if you do find some impurity in your intentions, what

is important is that you try your best your clean it. Allah (swt) Knows what is in the deepest

corners of our hearts, and as long we strive to the best of our ability to keep our intentions purely

for Him (swt), then Insha Allah we will find Him (swt) to be Forgiving and Merciful. He (swt) will

pardon us whatever ostentation was beyond our ability to control. May Allah (swt) accept all of

our actions and may He (swt) save us from ever making anything or anyone other than Him (swt)

to be the purpose of our lives! May Allah (swt) save us from our desires for the created things and

may He (swt) help us to turn our attention towards Him (swt)!

In the final part of this ayah, Allah (swt) says, “Thus does Allah make His signs clear

that you may reflect”. This beautiful parable is from the signs of Allah (swt). See how beautifully

it describes the reality of the person who acts for other than Allah (swt). Allah (swt) has made it

harsh and shocking because He (swt) wants to wake you up and make you think about your

reality. It is very easy for us to forget about Allah (swt) and start thinking about the life of this

world, it is very easy for us to start thinking about the creation instead of thinking about our

Creator, that is why Allah (swt) gives us this powerful parable to make us think about the

foolishness of turning away from Him (swt). Only Allah (swt) could have given a parable as

beautiful as this. It is a shame that most of us could not have read it in the original Arabic, there is

so much of the meaning that is lost in the translation. That is why we must all make our best effort

to learn Arabic, it would be one of the best acts of worship that we can do. Even though we do not

have Arabic, from this parable we can see the depth of meaning in it and the relevance of it in our

lives. This parable is from the signs of Allah (swt), and He (swt) has made it clear for us so that

we may reflect on it.

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 So think about this parable, every time you feel like showing off in your actions and every

time you start thinking about the creation in your actions and every time you want to seek a

reward from the creation, think about this parable. Think about that man who lost his garden to a

fiery whirlwind. Only by keeping your intention sincerely for Allah (swt) can you save yourself from

the horror that Allah (swt) has described in here. You know Allah (swt), you know the kind of

Being that He (swt) IS, you know all that He (swt) has done for you, so you know that only He

(swt) is deserving of all of your actions. So why then do you ever want to act for anyone other

than He (swt)? When you know that Allah (swt) Knows the sincerity in your heart and you know

the reward that He (swt) can give you both in this life and the next, why then do you want to take

that sincerity and that purity in your actions away from Him (swt)? That is the lesson of this

parable. It is a warning for us to never turn our intention in our actions away from Allah (swt). May

Allah (swt) give us the enabling grace to benefit from this parable! May Allah (swt) allow us to

keep our intention purely for Him (swt) in everything that we do! May Allah (swt) help us to take

the lesson from all of the signs that He (swt) had made clear for us in His (swt)’s Book!

268. O you who believe, spend from the pure things that you earn, and what we bring out

from the earth for you, and do not aim to spend at that which is bad from it, what you

would not take yourselves except with closed eyes, and know that surely Allah is Free of

all needs and Worthy of all praise.

In this ayah Allah (swt) continues to give us rulings concerning spending in His (swt)’s

way. Spending in the cause of Allah (swt) is one of the most important parts of our worship and

servitude to Him (swt). This is because we as human being all have a natural desire for wealth

and for the material things of this world. We like it when we have something that we can touch

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and feel and take benefit from and call all our own. We do not like it when we part with our

material goods and we especially do not like it when we have to part with our money. So when we

spend sincerely for Allah (swt), it truly demonstrates our submission to Him (swt). This test that

Allah (swt) has given us is nothing but spending from what we love to seek His (swt)’s Pleasure.

As we know this mission that Allah (swt) has given us to establish His (swt)’s Law in the land and

to spread His (swt)’s Message to mankind requires us to spend all that we have. Thus Allah (swt)

continues to give us rulings and injunctions concerning spending in His (swt)’s way.

Allah (swt) begins this ayah by saying “O you who believe, spend from the pure things

that you earn”. Here our Rabb calling out to all of the members of our community and

encouraging us to spend for Him (swt). Once again we should note how Allah (swt) connects the

spending with the Iman. If we are truly believers then we should not hesitate to spend for Allah

(swt). The spending demonstrates and validates our belief in Allah (swt). We can also note how

Allah (swt) tells us to spend from “the pure things that you earn”. The scholars say that what

Allah (swt) means here by “pure” is “lawful”. So Allah (swt) is calling us to spend from the lawful

that we earn. The lesson that we can take from this is that anything that we spend from what is

not lawful will not be accepted by Allah (swt). So if we spend from something that we have stolen,

or if we spend from something that we have earned through interest or insurance, or other

unlawful means, such spending will not be accepted by Allah (swt). Such spending would also be

a sin because Allah (swt) has specifically told us in this ayah to only spend from that which is

pure and lawful. So the person who spends from unlawful wealth would be earning double the

punishment, one from earning the unlawful wealth and one from trying to spend that unlawful

wealth for Allah (swt) when He (swt) has specifically commanded him not to. May Allah (swt) save

us from all the wealth that is unlawful!

Most of the time the wealth that we have earned lawfully is the wealth that we have

worked the hardest to get. It is not wealth that simply fell onto our laps, but it is wealth that

struggled and strived throughout our life to get. So this is the kind of wealth that Allah (swt) would

like us to spend. This wealth is our prized possession, so when we spend this wealth we

demonstrate our love and submission to Allah (swt) more than we would if we spent wealth that

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came to us easily. What we are spending now is not just money or material things but we are also

giving up the efforts and striving that we exerted in order to gain that wealth. As always, the more

the effort and the greater the sacrifice, the more it is beloved to Allah (swt). May Allah (swt) allow

us to spend from what we love only to please Him (swt)! May Allah (swt) save us from gaining

any wealth through unlawful means and may Allah (swt) enable us to only give Him (swt) that

which is lawful!

Then Allah (swt) says “and what we bring out from the earth for you”. So in this part of

the ayah Allah (swt) calls on the Muslims to also spend of what He (swt) has brought out from the

earth for them. How much does Allah (swt) bring out from the earth for us? Firstly there are all of

the different kinds of fruits and vegetables, then there are the minerals and the gems, and there

are also all of the natural resources like oil, coal and natural gas. All of this is from the earth and

Allah (swt) brings it out for us so that we can spend it to seek His (swt)’s Pleasure. Now we know

that this Ummah has the most fertile lands and the richest lands when it comes to natural

resources. The energy resources that the modern world depends on today belongs to this

Ummah. For example most of the oil in the world today flows under the feet of the Muslims. But

do we see the Muslims benefiting from this wealth? No on the contrary what we see is the

enemies of this Message plundering the Muslim lands and taking all of this wealth for themselves.

They use the oil from the Muslim lands for their huge pick up trucks and war machines while the

children of this Ummah are starving. They waste these resources for their pride and their show

and their greed. They waste it while there are so many Muslims in the world today who need it.

But we cannot only blame the West for this catastrophe, we also have to blame the fools and the

puppets who are ruling the Muslim lands today. The ones who are giving our wealth to the

enemies of Allah (swt). So in this ayah Allah (swt) is telling the Muslims to spend what He (swt)

brings out from the earth to seek His (swt)’s Pleasure, but what we see in the world today is the

opposite. We see the Muslim rulers spending what Allah (swt) has produced from the earth to

earn His (swt)’s Wrath! They are giving the wealth of this Ummah to the disbelievers while we are

in desperate need of it. Such is our state of affairs since we have turned away from Allah (swt)

and turned away from ruling by His (swt)’s Law.

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 In the next part of the ayah we see Allah (swt) say “and do not aim to spend that which

is bad from it, what you would not take for yourselves except with closed eyes”. In this part

of the ayah Allah (swt) is telling us that we should not spend for His (swt)’s cause that which is of

low quality and that which we would not like for ourselves. Allah (swt) describes this low quality

wealth and merchandise as that which we would only accept with our eyes closed. This means

that it is of such low quality that we would only accept with reluctance. So we should never spend

for Allah (swt) that which we would not like for ourselves. Rather we should spend for Allah (swt)

from that which is best. Remember that when you spend for the cause of Allah (swt), you are not

simply giving to some Islamic movement or to some poor Muslim but you are really giving to Allah

(swt). Do you think that Allah (swt) would like it if you gave Him (swt) that which is poor quality

and which you would not like for yourself? Allah (swt) Who has given you everything that you

have. Allah (swt) Who is the purpose of your existence. Do you think that He (swt) will like it? So

Allah (swt) commands the Muslims that they should not spend for His (swt) cause that which is

low quality. Rather they should spend from that which is of the very best. Now for the person who

is poor and who can only afford to give that which is of poor quality, Insha Allah, Allah (swt) will

accept that from him if it is the best that he can give. But for the rest of us when we spend for the

cause of Allah (swt) we should spend from the best that we have. May Allah (swt) give us the

ability to do that!

Now this does not apply only to money and wealth, but it applies to anything that we may

have. Whenever we spend anything for Allah (swt), we must only spend from the very best of

what we have. So if we spend our effort to perform a certain task, we have to do it in the best way

possible. This is especially true when we do that task to for the sake of Allah (swt). When we are

doing something for the sake of Allah (swt), we have to make sure that we do it in the best way

possible. Unfortunately many Muslims today fail to realize this. So you would see many brothers

when they are studying for their college courses they would study to the best of their ability, or

when they are doing their work they would do it to the best of their ability. They want that good

grade or that yearly bonus that they think their striving will bring them. But at the same time when

these same brothers are studying Arabic or learning about Islam, you will see them to be very

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lazy and not put much effort into what they are doing. Is this how you want to be? Do you want to

give to Allah (swt) what you will not even give to yourself? Do you not know that Allah (swt) has

prescribed excellence in everything? How much excellence do you think that He (swt) expects

when you work for Him (swt)? Do you want to be like those fools who care more for this world

than they do for their Creator? May Allah (swt) save us from ever being like this! May Allah (swt)

allow us to give to Him (swt) from that which is of the very best!

In the final part of this ayah, Allah (swt) says “and know that surely Allah is Free of all

needs and Worthy of all praise”. Do you think that Allah (swt) needs anything that you give?

No, rather He (swt) is the One Who is Free of all needs. While you and me on the other hand are

in need of so much just for us to exist. So anything that you give Allah (swt) is only for your own

sake, you are the one who stands to benefit from it and not He (swt). So then why would you give

something of poor quality? Do you want your reward to be diminished in the Hereafter? Do you

want your station with Allah (swt) to be lowered? Similarly Allah (swt) is also the One Worthy of all

praise. He (swt) will be praised and thanked by everything in the heavens and the earth

regardless of if you give anything to Him (swt) or not. So you are not hurting Allah (swt) in the

least by giving something of less quality, you are only hurting yourself. So give to Allah (swt), give

Him (swt) your money and your time and your energy. Insha Allah soon a Day will come in which

you will be glad you did.

269. Shaitan threatens you poverty and commands you to faksha, while Allah promises

you forgiveness from Him and Fadl, and Allah is All-Embracing All-Knowing.

So now you know that you must spend from what you have to gain the Pleasure of Allah

(swt). You know that you must make only Allah (swt) as the reason for your spending, never

seeking praise from the people or seeking any favor in return. Not only must you spend your

wealth for Allah (swt), but you must also spend your time, efforts and energy. Not only must you

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spend from what you have for Allah (swt), but you must also spend from the best of what you

have for Allah (swt). Your life is nothing but giving up what Allah (swt) has given you because of

love for Him (swt). But there is one who does not want you to give to Allah (swt). There is one

who does not want to see you spend for Allah (swt) and strive for Allah (swt). This one’s mission

is to take you away from Allah (swt). This one is your worst enemy and he flows through you like

your blood. In this ayah Allah (swt) brings your attention to this one so that you can ask Him (swt)

to save you from him. How can you be safe from your enemy unless you know him?

Allah (swt) says, “Shaitan threatens you poverty and commands you to faksha”.

Shaitan is the one who is your open enemy who seeks to take you away from Allah (swt). In this

ayah, Allah (swt) describes him as threatening you with poverty. Whenever you want to spend for

Allah (swt), he comes and whispers in your ear and tells you that if you should spend for Allah

(swt) then you would become poor. He puts such questions in your head as “what if all your

money runs out?”, “who will take care of you and your family?”, “tomorrow you will be on the

street”, “tomorrow you will have no food”, “who can you go to beg to help you?”. These are just a

few of the questions that he puts in your head because he wants to prevent you from spending in

the way of Allah (swt). He wants to take you away from Allah (swt). But anyone who has even a

little bit of knowledge can see that these are the questions of a fool. Allah (swt) is the One Who

provides us with everything that we have, and so we always have to trust in Him (swt) to take

care of all of our needs. That is why the best defense against Shaitan is the remembrance of

Allah (swt). Insha Allah, when you remember Allah (swt), when you remember Who He (swt) IS

and what He (swt) has done for you and what He (swt) can do for you, then Shaitan cannot come

near you. May Allah (swt) save us from poverty! May Allah (swt) save us from Shaitan!

Allah (swt) also tells us in this part of the ayah that Shaitan commands us to do faksha.

There is no good English translation for this word. It gives meanings of satisfying one’s low

desires, lusts and inclinations. All of the indecent, immoral and lewd sexual acts are covered by

this word. Even greed for material things is covered by this word. So that low desire you have

within yourself for members of the opposite sex, as well as that desire you have to do

unspeakable acts with them, as well as your desire for more and more material things of this

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world, all of these meanings are given by this word faksha. This is exactly what Shaitan

commands you to do. So the next time you have this feeling within yourself, know that it is from

Shaitan. Know also that he is your open and clear enemy, and he wants nothing for you but for

you to suffer destruction and pain and for you to displease your Lord. So when he commands you

to do faksha, do not obey him. No matter how many times he may command you, and no matter

how strong the feeling is, do not give in. Yes it is difficult, but remember that it is for this struggle

that Allah (swt) will love you. It is for this struggle that He (swt) will reward you with nearness to

Him (swt) and the Garden. Shaitan will try to fool you into thinking that these thoughts are not

from him, he will bring to your mind how good it will feel to do what he is telling you to do. But you

should know that this is all tricks and deception. These thoughts are indeed from him and if you

should do what he says it will only bring you pain and misery.

So Shaitan tries to prevent you from spending in the way of Allah (swt) by threatening

you with poverty, and instead he commands you to do faksha. But what does Allah (swt) promise

you? Allah (swt) says in this ayah “Allah promises you forgiveness from Him and Fadl”. How

wonderful is that? How wonderful is that? If you spend sincerely for Allah (swt), He (swt) will first

and foremost give you His (swt)’s Forgiveness. How wonderful would it be to have the

Forgiveness of Allah (swt)? We have all committed so many sins and we have all fallen short on

so many of our obligations to Allah (swt). We are all in desperate need of the Forgiveness of Allah

(swt). So when we spend from what we have sincerely for Allah (swt), He (swt) promises to give

us His (swt)’s Forgiveness. A chance to be cleansed of all of our sins and be a creature that is

worthy in the Sight of Allah (swt). That alone should be enough for an incentive to spend for Allah

(swt). But we see in this part of the ayah, that Allah (swt) promises us even more. Allah (swt)

promises us “Fadl”. In his tafsir of this ayah, Imam Qurtubi says Fadl means provisions in this

world and provisions and expansion in the next. So if we spend sincerely for Allah (swt), He (swt)

promises us more and more both in this world and the next. Allah (swt) will take care of all our

needs in this world, and He (swt) will give us rewards immeasurable and unimaginable in the next

world. This is a promise from Allah (swt) that He (swt) is giving you in His (swt)’s Book. How

wonderful is that?

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 Finally Allah (swt) ends this ayah by saying “Allah is All-Embracing All-Knowing”.

Whenever Allah (swt) mentions His (swt)’s Names in the Quran it is always connected with the

meaning of the ayah. When Allah (swt) uses the name Wasi in this ayah, it means “All-

Embracing”. This Name is connected both with the Forgiveness of Allah (swt) and with the Fadl

of Allah (swt). Literally Wasi means “wide” and “all-encompassing”, and that is how Allah (swt) is

in relation to both His (swt)’s Forgiveness and His (swt)’s Fadl. If you spend sincerely for Allah

(swt), then you will find His (swt)’s Forgiveness to be All-Embracing and All-Encompassing. It will

spread and cover all of your sins and transgressions not matter how big and how numerous they

may be. Imagine if you have an ocean of sins, then know that the ocean of the Forgiveness of

Allah (swt) is even greater, and this ocean will encompass and drown your ocean of sins. This is

how Allah (swt) is Wasi in terms of His (swt)’s Forgiveness. Similarly the Fadl is also Wide and

Encompassing. There is no limit to how much Allah (swt) can give you both in this life and the

Hereafter. If you spend sincerely for Allah (swt), then you will find that He (swt) will give you more

than you could ever ask for and more than you could ever deserve. Allah (swt) will give you more

than you ever dreamed possible.

Allah (swt) also wants us to remember from this ayah that He (swt) is All-Knowing.

Shaitan threatens us with poverty and he tells us not to spend for Allah (swt), rather he

commands us to do faksha. Allah (swt) Knows whether we listened to him or not. Allah (swt)

Knows exactly how much we struggled and strove against Shaitan. When the desires flared

within us so strong, Allah (swt) Knows exactly how much effort we put to fight these desires.

There is not one iota of effort that you made within yourself that He (swt) does not know about.

Allah (swt) Knows the extent of your struggle against Shaitan even more than you do, that is why

He (swt) is the Best to Judge you and the Best to reward you. So remember these two Names of

Allah (swt) and do battle with Shaitan the next time that he comes close to you. May Allah (swt)

give us all success!

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270. He gives Al-Hikmah to whom He pleases and whoever is given Al-Hikmah surely he

has been given abundant good, but none take heed except the people of intellect.

In the previous ayah Allah (swt) commanded us to do battle with Shaitan. Allah (swt)

reminded us how Shaitan would threaten us with poverty every time we tried to sacrifice our time

or money for Him (swt). Allah (swt) also reminded us how Shaitan tempts us with faksha, and

sometimes the faksha can seem very appealing to us. But if we do battle with Shaitan for the

sake of Allah (swt) and we overcome him for the sake of Allah (swt), then Allah (swt) promises to

reward us with Forgiveness and Fadl from Him (swt). There is no better reward for any effort than

Forgiveness and Fadl from Allah (swt). But is it just any person who is able to do battle with

Shaitan and overcome their desires and passions? This is a tremendous challenge, so is it just

any person who is up to it? Allah (swt) brings our attention in this ayah to a certain kind of people,

these are the people who are able to overcome Shaitan and their low desires. We ask Allah (swt)

to make us among these people.

Allah (swt) begins this ayah by saying “He gives Al-Hikmah to whom He pleases”. So

here Allah (swt) is telling us that there are certain group of people to whom He (swt) gives Al-

Hikmah. There are many opinions given by the scholars as to what Allah (swt) means by the

word Al-Hikmah. Some scholars have said that it means “Interpretation of Quran”, others have

said that it means “knowledge of the actions that are pleasing to Allah (swt)”, others have said

that it means “the fear of Allah (swt)”, and other have said that it means “self-control and

restraint”. Allah (swt) Knows best, but it seems that all of these opinions are correct. In other

words, the word Al-Hikmah encompasses all of these meanings. So there is a special group of

people to whom Allah (swt) gives Al-Hikmah, these are the people who are able overcome

Shaitan and fulfill their purpose of worshipping and serving Allah (swt). Allah (swt) gives Al-

Hikmah to whom He (swt) pleases, this means whomever He (swt) wants to. May Allah (swt)

make us among those!

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 Then Allah (swt) says “whoever is given Al-Hikmah surely he has been given

abundant good”. What does it mean to have Al-Hikmah? It means that for every moment of

your life, you know what is pleasing to Allah (swt). It means that you understand the deep and

profound meanings of the Quran. It means that Allah (swt) has opened the doors of His (swt)’s

Book for you. This knowledge, this Al-Hikmah that Allah (swt) has given you generates the fear

of Allah (swt) within you, and the fear of Allah (swt) is what we all seek. It is the fear of Allah (swt)

that prevents us from doing the actions that are displeasing to Allah (swt) and it is the fear of

Allah (swt) that motivates us to do the actions that are pleasing to Him (swt). This then leads us

the Pleasure of Allah (swt), the eternal bliss of the Garden in the next life, and the peace and

tranquility of being close to Allah (swt) in this life. So how good is it if you are among those to

whom Allah (swt) has given Al-Hikmah?

Allah (swt) gives Al-Hikmah to whom He (swt) pleases so your job is to be among those

whom He (swt) is pleased with. You have to be someone who is always attached to the Book of

Allah (swt), someone who is always trying to memorize it and learn more from it. You also have to

be one who is always striving to do the actions that are pleasing to Allah (swt) and striving to

avoid the actions that are displeasing to Him (swt). You also have to be among those who are

always asking forgiveness from Allah (swt) for all of your sins and your shortcomings. Only if you

do this will you be among those whom Allah (swt) is pleased with. Only then will you be among

those who are granted Al-Hikmah.

In the final part of this ayah, Allah (swt) says “but none take heed except the people of

intellect”. Here Allah (swt) is telling us that only the people who use their minds will take heed to

His (swt)’s commands and prohibitions. This Din is not instinctual, you are not born knowing how

to pray or knowing that alcohol is forbidden. You have to use your mind to learn this Din, you

have to use your mind to study the Law of Allah (swt) to know what is pleasing to Him (swt) and

what is not. You even have to use your mind to know Allah (swt), to recognize all of the signs that

He (swt) has scattered across the universe for you. Signs that will help you to recognize His

(swt)’s Existence, His (swt)’s Oneness, and His (swt)’s total Sovereignty over all of the creation.

You also need to use your mind to recognize the signs that Allah (swt) sends with his prophets

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and messengers so that you can know who is a true Messenger from Allah (swt). It is shame that

many Muslims today have completely turned off their minds when it comes to understanding the

Din. They blindly follow scholars without thinking or reflecting. They want their scholars to think

for them, and they just do whatever their scholars tell them to do. You will find that such people

are the most vulnerable to Shaitan. He can easily drive them to sin because Allah (swt) is not on

their minds. To save ourselves from this we have to use our minds to understand this Din and to

reflect on Allah (swt). It is only through our minds that we can reach Allah (swt) in this world.

Now it is true that our mind has limitations, and we also have limitations in our

knowledge that we need to always be aware of. But this does not meant that we should turn off

our minds to this Din, especially when it is only through our minds that we can know Allah (swt)

and know that which is pleasing to Him (swt). We have to seek the knowledge that will benefit us

and bring us closer to Allah (swt) and we should stay away from the knowledge that will confuse

us and that will take us further away from Him (swt). We should not use our minds to think about

that which we have no knowledge of, to think about what will not benefit us in our endeavors to

please our Rabb. Rather we should use our minds to bring us closer to Allah (swt). We have to

always remember that Allah (swt) created us to please Him (swt). He (swt) is sustaining us at

every moment so that we would please Him (swt). This then should be the objective behind even

the thoughts that we have. Only then can we make ourselves among the people of intellect who

will take heed to Allah (swt). The ones who contemplate about Allah (swt) and about the

Greatness and Majesty of Allah (swt) in the deepest corners of their heart. The ones who strive at

every moment of their lives to find out that which is pleasing to Allah (swt). The ones to whom

Allah (swt) has granted Al-Hikmah. May Allah (swt) make us among these people of intellect who

use their minds to come closer to Him (swt)! May Allah (swt) save us from the thoughts that do

not bring us closer to Him (swt)!

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271. And all that you spend of almsgiving and all that you vow of promises, surely Allah

Knows it. And for the Dhalimoon there are no helpers.

In the previous ayah, Allah (swt) reminded us that only those are given Al-Hikmah take

heed to this Message. They are the ones who use their intellect to contemplate on the signs of

Allah (swt) and they use their minds to understand the Law of Allah (swt). They know Allah (swt)

in all of His (swt)’s Greatness and Majesty and they know that which is pleasing to Him (swt). But

we also learned from the previous ayah that Al-Hikmah is something that Allah (swt) must give.

We ourselves cannot get Al-Hikmah for ourselves but rather we need Allah (swt) to give it to us.

So how do we be among those to whom Allah (swt) has given Al-Hikmah? Allah (swt) answers

that question in this ayah.

Allah (swt) says “And all that you spend of almsgiving and all that you vow of

promises, surely Allah Knows it”. All the charity that you give, be it in your money or your

property or your time, you have to be sure that Allah (swt) Knows it. Allah (swt) Knows the

obligatory Zakat that you spend and He (swt) Knows the voluntary Sadaqah that you give. Allah

(swt) Knows what you give secretly and what you give in public. Allah (swt) also Knows what was

in your heart when you spent, He (swt) Knows whether or not your intention was sincerely for Him

(swt) or not. Allah (swt) even Knows the extent of your desire to please Him (swt) that was

present in your heart when you spent. How much did you love Allah (swt) when you spent and

how much of your spending was purely because of love for Him (swt)? So we see that Allah (swt)

Knows all about everything that you spend. Why then would you ever not want to spend for Him

(swt)?

We also see from this part of the ayah that Allah (swt) also Knows of all of the promises

that you make. Allah (swt) Knows whether or not you were sincere when you made those

promises. Allah (swt) Knows which of your promises you fulfilled and which of them you broke.

Even if you broke your promises, Allah (swt) Knows if you even tried to keep them or if you

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always had an intention to break them. Allah (swt) even Knows the reason why you broke your

promise, if it was a valid reason or not. Allah (swt) also Knows all of your obligations that you had

for others. He (swt) Knows whether you lived up to those obligations or whether you failed in

them. So we see that just as Allah (swt) Knows all about your spending, He (swt) Knows all about

your promises and your vows. Allah (swt) Knows even the smallest of good that you do.

Now what is the connection between this ayah where Allah (swt) says that He (swt)

Knows all about your spending and all about your promises and the previous ayah where Allah

(swt) said that He (swt) gives Al-Hikmah to whom He (swt) pleases? The connection is that those

whom Allah (swt) is pleased with, because they spend sincerely for Him (swt) and they always

keep their promises and they fulfill their vows, these are the ones whom Allah (swt) will bless by

giving them Al-Hikmah. This special knowledge with which you can know what is pleasing to

Allah (swt). This special knowledge that will save you both in this life and the next. Allah (swt)

grants it to whom He (swt) is pleased with, and we see from this ayah that the ones whom Allah

(swt) is pleased with are those who spend sincerely for Him (swt) and those who fulfill their

promises and their vows. So we see that Al-Hikmah is a Bounty and Mercy from Allah (swt) that

He (swt) grants to those whom He (swt) is pleased with. To prove ourselves worthy of this, all we

have to do is strive to spend from what we have for Allah (swt) and we have to try our best to

keep all our oaths and promises. May Allah (swt) give us the ability to do that!

In the final part of this ayah, Allah (swt) says “And for the Dhalimoon there are no

helpers”. The Dhalimoon are those who do Dhulm and Dhulm means every kind of “evil”,

“injustice” and “darkness”. Is not the worst of injustices to turn away from your Creator and

Sustainer? Even when a clear Message reaches you from Him (swt), you still turn away from Him

(swt). You turn away from Him (swt) when you know that He (swt) is Allah (swt), the Perfect One,

the One Who is sustaining the heavens and the earth for every second of their existence. You

know all this about Allah (swt) and you still turn away from Him (swt). Can you then be described

as anything that but being from the Dhalimoon? The Dhalimoon are those to whom Allah (swt)

has not granted Al-Hikmah. They are the ones who refuse to spend sincerely for Allah (swt), if

they spend they only to spend to be seen of others. They are also the ones who break their

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promises and fail to live up to their obligations. Would you ever want to be among such people?

May Allah (swt) save us from ever being among the Dhalimoon!

Allah (swt) describes the Dhalimoon in this ayah as the ones who have no helpers. Why

is it that the Dhalimoon refuse to spend sincerely for Allah (swt)? Why is it that they refuse to

give what they have for Allah (swt)? Why is it that they break their promises and fail to fulfill their

oaths? Often times it is because they do not realize their need and their absolute dependence on

Allah (swt). They think that they are independent or self-sufficient, or they think that for whatever

problem they may have there is always someone for them to go to help. They think that their own

power, or their own wealth or their people will save them. Such fools have forgotten about the

Last Day. On that Day they will realize their need for Allah (swt). They will see that there is no one

to help them and no one to save them from Allah (swt). So we see now the situation of those who

do not spend for Allah (swt) and those who break their promises. The ones whom Allah (swt) has

not blessed with Al-Hikmah. They will be left powerless and helpless on the Last Day, that Day in

which you need all of the help that you can get. May Allah (swt) save us from being in that

situation! May Allah (swt) save us from among the Dhalimoon!

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272. If you disclose your Sadaqah, it is well. But if you conceal it and give it to the poor,

that is much better for you, and also it will cover for you some of your sins, and Allah is

with all that you do Well-Aware.

So from these ayahs that we have been studying we can see the extreme importance of

spending to gain the Pleasure of Allah (swt). When we spend from our wealth for Allah (swt) then

we are giving up the material things of this world that we may desire only because of our love of

Allah (swt). Thus we are demonstrating that our love for Allah (swt) is much stronger than our

love for this world. Is that not the perfect demonstration of faith when you sacrifice of this world

because of what you believe? In this ayah Allah (swt) shows us some more benefits to spending

for His (swt)’s sake. All of this reminder and admonition is a Mercy from Allah (swt) for us;

remember that He (swt) does not need our charity. But rather it is we who need to spend in order

to gain His (swt)’s Pleasure and fulfill the purpose of our creation. So even though Allah (swt)

does not need our spending, He (swt) still reminds us again and again to spend for His (swt)’s

cause. All of these reminders and admonitions are for our benefit and not for His (swt)’s. How

Kind and Compassionate is Allah (swt) towards us and at same time how ungrateful and unjust

are we to Him (swt)!

Allah (swt) begins this ayah by saying “If you disclose your Sadaqah, it is well”. Here

Allah (swt) tells us that there is no sin upon us if we make our charity known to others, or if others

find out about it. So it is not an obligation to give charity in secret, we may give charity in public

also. However when we give charity in public what we need to be careful is that we never give to

show off in front of others, we do not spend with the intention of being seen by others. We must

always remember that Allah (swt) created us to worship and serve Him (swt), so everything that

we do must only be for Him (swt). If we can avoid this danger of ostentation, then there are

several benefits to spending in public also. One of them is that when others see us spending, it

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will encourage them to spend as well. You yourself may see others spending, and then you might

ask yourself why you can not spend as well. You might realize the lies that Shaitan has told you

about spending leading to poverty. So the lesson that we can take from this part of the ayah is to

see that there is nothing wrong with spending in public as long as we spend only to seek the

Pleasure of Allah (swt) and not to show off in front of others.

Then Allah (swt) says “But if you conceal it and give it to the poor, that is better for

you”. Here Allah (swt) tells us that if we make secret what we are spending, that would be much

better for us. This means that Allah (swt) will give us much more reward for spending that is done

in secret than He (swt) would give for spending in public. This is because when we spend in

secret, there is the real sincerity to Allah (swt). There is no one to see that act except Allah (swt),

so there is no way for Shaitan to put any degree of ostentation or pride into that act of charity. In

our hearts it will truly be an action that is done purely for Allah (swt). Another advantage to

spending in secret is that the recipient of the charity does not feel bad from everyone seeing him

to be in need. Another benefit that we can see from this ayah is that the poor are among the best

recipients of our charity. Those who do not even have enough for a meal to eat, or clothes to

wear or even a home in which to stay. When we give in secret to them, desiring no reward from

them, but seeking only the Pleasure of Allah (swt) then Insha Allah this is one of the best of

actions that we can do.

Imam Qurtubi in his tafsir of this ayah mentions a narration of Al-‘Abbas (ra) where he

(ra) said “The charitable act is only complete when it contains three characteristics: hastening it,

thinking it small and concealing it”. When you hasten to spend in charity, there is less of a chance

of Shaitan preventing you from spending because we all know that the urge to horde wealth is

always within us. So when we procrastinate there is more of a chance that Shaitan will come and

prevent us from spending. When you think of your spending to be small, Insha Allah you can save

yourself from praising yourself and thinking big of yourself because of your spending. Because

should this happen then you will be reluctant to spend in the future, you will start telling yourself

that you have already spent enough. Finally when you conceal your spending you save yourself

from ostentation and showing off in front of the people. Thus you keep your Sadaqah purely for

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Allah (swt). May Allah (swt) give us all these three characteristics every time that we spend for

Him (swt)!

Then Allah (swt) says “and it will cover for you some of your sins”. Here is yet another

tremendous benefit that we can get from spending in secret. Not only will Allah (swt) reward us

greatly for our spending to only seek His (swt)’s Pleasure, but He (swt) will also cover some of

our sins because of this spending. How many sins have we all done? How desperately in need

are we for Allah (swt) to cover our sins? So for each act of charity that we spend, even if we give

only a half date, we can be sure that Allah (swt) is covering some of our sins. For every sin that

we cover in the life of this world, there is less of a chance that we will find that sin to be a source

of punishment for us in the next world. Thus we should all strive to give more and more to cover

that mountain of sins that we all have. May Allah (swt) give us all the ability to do that!

Allah (swt) ends this ayah by once again reminding us that He (swt) is well acquainted

with all that we do. Do not ever think that any act of charity that you do is in vain, do not even

think that any good deed that you do is in vain. The word khabeer that Allah (swt) uses in this part

of the ayah is to describe His (swt)’s relation to your actions is one of close and intimate

knowledge, as well as full and detailed knowledge. So Allah (swt) Knows all about your actions,

even more than you yourself know. Then what does it matter if anyone else sees your charity or

your good deeds, is it not enough for you that the One for Whom you exist Knows about them?

May Allah (swt) help us to always remember that He (swt) is khabeer with everything that we do

for Him (swt)! May this knowledge allow us to spend more, sacrifice more, and strive more

seeking only Him (swt) through it!

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273. Not on you is their guidance, but Allah guides whom He wills. And whatever you

spend from good it is for yourselves, and you are not spending except to seek the

Pleasure of Allah, and for whatever you spend from good, it shall be paid back to you in

full and you shall not be wronged.

To understand this ayah let us go back to the context in which it was revealed. The

Islamic State had just been established and the Muslim community that was to carry the Message

of Allah (swt) to mankind was being formed. To demonstrate their Iman and to support the

dawah, Allah (swt) was encouraging the Muslims to spend of their wealth. Allah (swt) reminded

the Muslims that the only concern for each of them when he or she spends must be to please

Him (swt). Here in this ayah, Allah (swt) continues to emphasize that all that we spend must be

only for Him (swt). Allah (swt) shows us in this ayah how even inviting the people to Islam cannot

be a reason for our charity, but rather He (swt) must be the only reason for all that we spend.

Allah (swt) begins this ayah by saying, “Not on you is their guidance, but Allah guides

whom He wills”. The scholars say that this ayah was revealed when some of the Muslims at the

time of the Prophet (saw) held back from giving charity to non-Muslims in the hope that this might

invite them to Islam. These Muslims thought that when the poor among the non-Muslims saw

that only Muslims were receiving charity this might then encourage them to inquire about Islam

and be guided to the Truth. So Allah (swt) revealed this ayah telling the Muslims that the

guidance of the people was not upon then, but rather it was upon Him (swt). It is Allah (swt) Who

guides whom He (swt) pleases. In other words, the Muslims cannot make anyone accept Islam

simply by their giving or by their restraining from giving charity, rather it is only Allah (swt) who

can guide the people to Islam and Allah (swt) guides whom He (swt) pleases.

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 Then Allah (swt) says, “And whatever you spend from good it is for yourselves”.

Here Allah (swt) reminds the Muslims that all of the charity that they give is really for themselves

and not for anyone else. Whenever you give charity, you should always think that you are giving it

for yourself and not for others. You are the one who is seeking a reward from Allah (swt) for that

charity in the Hereafter, so it is for you more than it is for anyone else. You should not seek a

return from anyone else for your charity, not even their accepting Islam. Every good deed that

you do is only for your own good. Note also that Allah (swt) describes the charity as being “from

good”. This is to once again emphasize that the charity must be given from lawful sources of

wealth and it must be given with the sincerest of intentions.

Then Allah (swt) says, “and you are not spending except to seek the Pleasure of

Allah”. Here Allah (swt) reminds the Muslims that they are spending seeking only Him (swt). This

should be the only reason for their spending. Likewise for us this should always be the only

reason for our spending; it should only be to seek the Pleasure of Allah (swt). We should not even

try to convert people or bring people towards Islam through our charity; our charity and our

spending must only be for Allah (swt).

In the final part of this ayah, Allah (swt) says “and for whatever you spend from good,

it shall be paid back to you in full and you shall not be wronged”. Here Allah (swt) reminds

the Muslims that every single thing that they have spent for Him (swt) shall be repaid in full. Who

is better at keeping a promise than Allah (swt)? So why should we worry about seeking anything

from the creation from of our spending? Even their guidance to Islam should not be a reason for

our spending. Every single penny that we spend should only be for Allah (swt). We exist only for

Allah (swt) so He (swt) should be the reason for all that we spend and all that we do. If we keep

this intention then we can be certain that Allah (swt) will reward us in full and that He (swt) will not

do us any wrong. If our intention is purely for Allah (swt), then our reward will not be reduced

even a little. So let us turn our focus away from the creation and towards the Creator. We do not

need to seek anything from them because we know that soon we are going to return to Him (swt).

From Him (swt) we can expect a full reward and from Him (swt) we will know no injustice.

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 Now we are not saying from learning this ayah that we should not give dawah to non-

Muslims or that we should not spend to support the dawah. We are simply saying that we should

not refrain ourselves from spending on non-Muslims in the hope that they would accept Islam.

Our hope for their acceptance of Islam should not be the reason for our spending. That was what

some of the early Muslims did and that was why Allah (swt) revealed this ayah. So we should still

carry dawah and we should still support the dawah financially, but our intention in our spending

and our intention in our dawah should never be to convert people. Rather our intention should be

only to please Allah (swt) and we should always remember that it is Allah (swt) Who guides whom

He (swt) pleases.

274. For the poor, the ones who are straitened and detained in the way of Allah, and are

unable to move in the earth. The ignorant one thinks them to be free of want because of

their abstaining from begging, but you will recognize them by their mark, they do not beg

of the people at all, whatever you spend of good surely Allah Knows it well.

In the previous ayahs, Allah (swt) reminded us of the importance of spending sincerely

for Him (swt). Allah (swt) encouraged us to spend and He (swt) reminded us to keep our intention

sincerely for Him (swt). He (swt) told us how even the bringing of the people closer to Islam

should not be a reason for our spending but rather He (swt) should be the only reason for our

spending. Now one question that can be asked at this point is that who is it that Allah (swt) is

most pleased with us to spend on? Who does Allah (swt) like for us to spend on? Which is the

group that is most deserving of our charity? In this ayah, Allah (swt) brings our attention to a

special group of people. These are a people whom He (swt) loves for us to spend on.

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 Allah (swt) says “For the poor, the ones who are detained in the way of Allah”. The

scholars say that this part of the ayah was revealed about a group from among the Muhajiroon.

There was a group from among the Muhajiroon who had left their home and all of their wealth

behind in Makkah to make hijra to Madinah for the sake of Allah (swt). When they reached

Madinah they had dedicated all of their time for the service of the dawah. They spent their days

and their nights fighting in jihad, learning the Din, teaching it to others, and in worship of Allah

(swt). They dedicated their entire lives to Allah (swt). Because they dedicated all of their time in

the service of the Din, it did not leave them any time to seek a livelihood and earn any kind of

wealth for themselves. So they were all extremely poor, they were so poor that they even had to

live in the masjid of the Prophet (saw). They did not have a home of their own. In this ayah, Allah

(swt) tells the Muslims that it is this group from among the Muhajiroon who had dedicated

themselves to the Din who were the most deserving of their charity. When the Muslims spent on

these poor Muhajiroon, they were really spending to support the dawah, they were spending on

the effort to establish the Law of Allah (swt) in the land and the effort to carry the Message of

Allah (swt) to mankind.

In addition to referring to them as poor, Allah (swt) refers to these Muhajiroon as “the

ones who are straitened in the way of Allah”. There are several meanings given in this part of

the ayah. One meaning is that they are straitened in the way of Allah (swt) because they had

given up all of their wealth in the way of Allah (swt). They had left their homes and all of their

property, as well as their profession and livelihood to make hijra for the sake of Allah (swt). Thus

they were straitened in the way of Allah (swt) because of the loss of their wealth and the loss of

their professions as a result of their hijra. Another meaning that this part of the ayah gives is that

the fact that they were part of the Muslim community prevented them from engaging in trade and

business. We know that most of the Muhajiroon from Makkah were traders and businessmen by

profession. When they joined the Muslim community and alienated themselves from the powerful

tribe of Quraysh, they were unable to conduct trade anymore. No one would trade with them

because they were the enemies of Quraysh. This was another way that they were straitened in

the way of Allah (swt). Yet another meaning that this part of the ayah gives is that the fact that

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they were engaged in serving the Din full-time prevented them from earning a livelihood and thus

they were straitened because of their service of the dawah. They were poor because they had

dedicated all of their time and energy for the Din of Allah (swt). In all of these ways they were

straitened in the way of Allah (swt), that was why they were beloved by Allah (swt) and He (swt)

encouraged the Muslims to spend on them.

In the next part of the ayah, Allah (swt) says “The ignorant one thinks them to be free

of want because of their abstaining from begging”. Here Allah (swt) continues to describe for

us those poor among the Muhajiroon who had dedicated their lives to serving the dawah. One of

the qualities of these Muhajiroon is that they would never beg of others. Even though they were

often in desperate need of the most basic of necessities such as food, shelter and clothing, they

would never beg of others. Even though they were working for the salvation of the Muslim

Ummah and the salvation of all mankind, they would never beg of others. One reason for this

could be because they loved their Muslim brothers and sisters and they did not want to put them

through any difficulties by begging them, they knew that their Muslim brothers and sisters were

also in need of their wealth and their food for their own families. So even though these poor

Muhajiroon had every reason to beg, since they were the ones who were carrying out the

important task of serving the Din, they refrained themselves and they controlled themselves from

asking of others. Another reason for their restraining themselves from begging could have been

their humility and their humbleness before Allah (swt). They did not see themselves as deserving

the comforts and material pleasures of the world. Rather they were happy serving Allah (swt). So

they continued serving Allah (swt) by fighting in jihad, learning knowledge, teaching others and

through prayer in the late hours of the night. They still refrained themselves from begging though

they themselves were often extremely hungry, without proper clothes and without a place to call

home. Because they refrained from begging, Allah (swt) says that the ignorant one will think to be

free of want. The ignorant person does not know their situation, he sees them walking in the

streets and he thinks that their needs are all taken care of. He does not know that they do not

have a home to go to and they may not even have had a meal on that day.

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 Then Allah (swt) says “but you will recognize them by their mark”. The scholars differ

as to what Allah (swt) means here by “mark”. Some scholars have said that it means their

humility and their humbleness in behavior, others have said that it is the exhaustion and hunger

that can be seen on their faces, others have said that it is their tattered clothes, others have said

that it is from the fact that they live in the masjid, others have said that it is the mark of prostration

on their foreheads which comes from constant prayer. Allah (swt) Knows best but it seems that all

of theses opinions are correct. So here Allah (swt) is commanding the early Muslim community to

give charity to these poor Muhajiroon and He (swt) is telling them that these are some of the

signs by which they can be recognized.

Then Allah (swt) says, “they do not beg of the people at all”. They are often in

desperate need but they do not beg of the people at all. Here Allah (swt) is praising the poor

among the Muhajiroon for their restraining themselves from begging. This shows us that begging

and constantly asking of others is an action that Allah (swt) is not pleased with. As much possible

we should refrain ourselves from asking of others and depending on others. Rather we should

always depend on Allah (swt) to take care of us and to provide for us. May Allah (swt) make that

easy for us!

Sayyid Qutb tells us in his tafsir of this ayah how beautifully these words of the Quran

describes and brings to life the plight of these poor among the Muhajiroon. If you were to read

this ayah in Arabic with a deep comprehension of the language, it would be as if you have come

face to face with these people. This is how vividly Allah (swt) describes their situation in this ayah.

Using only a few words Allah (swt) describes their situation in such detail that it is almost as if you

are actually in their shoes and you can feel their pain and you can experience their plight. May

Allah (swt) give us all the ability to learn the Arabic language in depth so that we can taste the

beauty of the Quran just like Imam Shaheed Sayyid Qutb did! May we realize that one of the keys

to gaining the full understanding of the Quran is a deep understanding of the Arabic language!

Finally Allah (swt) ends this beautiful ayah by saying “whatever you spend of good

surely Allah Knows it well”. So here Allah (swt) is encouraging the Muslims to spend on these

poor among the Muhajiroon, and He (swt) tells them that whatever they spend He (swt) Knows it

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well. So any kind of support that they offer to these poor Muhajiroon who are serving the dawah,

no matter how big or small that it may be, they have to know that Allah (swt) Knows it well. The

fact that Allah (swt) Knows our good deeds is a source of great hope for us. When we know that

Allah (swt) Knows about each and every one of our good deeds, it gives us great hope because

we know that every single action that we do might earn us the Pleasure of Allah (swt). This is

what we live for so we should not belittle any good deed, rather we should strive to do as much

good as we can. May Allah (swt) give us the ability to do that!

One lesson that we can take from this ayah is to see that the students of knowledge are

among the best recipients of our charity. Even today there are brothers and sisters who have

dedicated themselves to serving the Din full-time by spending all of their time in seeking

knowledge of the Din. We as an Ummah have reached a level where our knowledge of this Din

has plummeted to levels that it had never reached before, and so we as an Ummah today are

totally ignorant of this Message that Allah (swt) has sent us. If we are ever going to be a revived

nation once again, if we are ever going to try and change our pathetic situation then we need to

go back to the Quran and Sunnah to find a way out. We need to produce an ijtihad that details a

methodology on how the revival of our nation can be achieved. In other words, we need brothers

and sisters to study the Quran and Sunnah in depth and find out the way in which our desperate

situation can be rectified. We have to believe that the answer is there in the Quran and Sunnah, it

is only up to us to strive to find that answer or at least to financially support those who are

performing this task. So we should try to find those who are studying this Din with the objective of

gaining the knowledge that will revive this Ummah, and we should do what we can to support

them financially. If we ourselves are unable to take up this task of reviving this Ummah then the

least that we can do is to support those that do. May Allah (swt) give us the enabling grace to do

that!

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275. The ones who spend their wealth by night and by day, secretly and openly, for them

their reward is with their Rabb, no fear shall be upon them nor shall they grieve.

In the previous ayah Allah (swt) told us how among those who are the most deserving of

our Sadaqah are the ones who were serving the dawah full-time. They are the ones who have

dedicated all of their time and energy to learning the Din in the hope that they can find a way to

revive our Ummah from the desperate situation that we are in. Because they are spending all of

their time and energy in studying the Din, they need for us to support them financially. Now what

should we expect for ourselves if we do spend our money to support these brothers and sisters,

or if we ourselves are from among them? What should we expect for ourselves in return? In this

ayah, Allah (swt) answers these questions.

Allah (swt) says “The ones who spend their wealth by night and day, secretly and

openly, for them their reward is with their Rabb”. This task of serving the Din; of reviving the

Ummah, of establishing the Law of Allah (swt) in the land and of carrying the Message of Allah

(swt) to mankind, is a task that requires all of our time, all of our effort and all of our wealth. We

should try to be among those who are actively working for this Din by studying it, or we should be

among those who are supporting them to the best of our ability. Either way it would be a task that

takes all of our time and all of our wealth. That was how the early Muslim community was when

the Islamic State was first established. The Muslims in Madinah at that time knew the great

responsibility that was on their shoulders. So all of them were either actively engaged in the

dawah themselves or they were supporting it to the best of their ability. We should try to be like

them, the ones who dedicated their all for the Message of Allah (swt). This ayah should be more

than enough of an incentive for us to try to be like them, simply read again what Allah (swt) is

saying in this ayah. Allah (swt) is saying that the ones who sincerely spend all of their wealth for

His (swt)’s sake will have their reward in full with Him (swt). Allah (swt) is telling you that you will

have your reward in full. Can you even begin to imagine the kind of reward that this will be?

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 Just look at how beautifully Allah (swt) describes such people in this ayah. Allah (swt)

describes such people as spending their wealth night and day for Him (swt), so there is no hour of

their life that is not dedicated to Allah (swt). Not even a minute in their life goes by except that

they are dedicating in spending what they have for their Rabb. They are spending both secretly

and openly. So there are moments in their life when others see the sacrifices that they make, and

there are also moments when no one sees their sacrifices except Allah (swt). They are dedicating

all that they have only for Allah (swt). That is how we should try to be as well. Nothing should

matter in our life except spending every moment that we have in the service of our Rabb. Of

course this is a very high ideal but it is what we should always be striving to reach.

What can we expect as a reward when we do this? Allah (swt) says that our repayment is

with Him (swt). Allah (swt) Knows the exact extent of our sacrifices and our striving. The human

being is given to laziness and lethargy. Our nature is that we would rather spend the moments of

our lives in heedlessness to Allah (swt). But when we strive to remember Allah (swt) and we

strive to do what is pleasing to Him (swt), even though it may be difficult for us, then we have to

be sure that Allah (swt) Knows our striving. Allah (swt) Knows how hard we fought against

ourselves to remain true to Him (swt). The human being is also given to stinginess and

miserliness. We do not like to give away the things that we have, least of all we do not like to give

our money. But when we sacrifice for Allah (swt) from the things that we love, we have to know

that He (swt) Knows our sacrifices. He (swt) Knows all about our sacrifices and our striving and

He (swt) is telling us in this ayah that our reward and our repayment is with Him (swt). Can you

then even begin to imagine the kind of reward that Allah (swt) has kept with Him (swt) for you if

you sincerely sacrifice and you sincerely strive for Him (swt)? Allah (swt) the One Who is rich

beyond all needs and the One Who has all of the treasures of the heavens and the earth is telling

you in this ayah that He (swt) has a repayment for you with Him (swt). Can you even begin to

imagine the reward that Allah (swt) has for you? Can you imagine how wonderful and how

bountiful it will be? It is a reward that will be beyond your dreams and further than your

imagination. All that you have to do to receive it is strive sincerely for Allah (swt). May Allah (swt)

make us among those who give everything that they have for Him (swt)!

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 Then Allah (swt) says, “no fear shall be upon them nor shall they grieve”. Such is the

condition of those who dedicate themselves to Allah (swt). Such is their condition both in this life

and the next. When you give your all for Allah (swt), do you not think that He (swt) would not then

love you? When Allah (swt) loves you then how can you expect your situation to be both in this

life and in the Hereafter? What do you have to fear from this world when you know that Allah

(swt) is with you? What do you have to fear in the Hereafter when you know that you are

returning to Allah (swt)? Why should you be sad in the life of this world when you know that all the

good and all the bad in your life is from Allah (swt)? When you know that He (swt) will reward you

for you gratefulness with the good and He (swt) will reward you for your patience with the bad?

When you realize all this then how can you be in a state other than of peace and contentment?

When you give yourself completely to Allah (swt), just as you will know no grief or fear in the life

of this world, you will also know no grief or fear in the Hereafter. This then is the situation of those

who spend all that they have for Allah (swt), so why then do you not want to be from among

them? May Allah (swt) give us all the ability!

Allah (swt) is the Most Loving and the Most Merciful. All of the love and mercy that every

mother has for a child is only a tiny fraction of the Mercy of Allah (swt). So when Allah (swt) tells

you in these ayahs to spend sincerely for Him (swt), then you have to believe that it is for your

own good. Allah (swt) does not need anything that you give Him (swt). Rather every single thing

that you spend and every single thing that you do seeking with it only the Pleasure of Allah (swt)

is only for your own good. All of this encouragement and motivation that Allah (swt) is giving you

in these ayahs is only from His (swt)’s Love and Mercy for you. Allah (swt) wants you to be happy

in the life of this world. He (swt) wants you to be saved from the Fire in the Hereafter. He (swt)

wants to give you the Garden. He (swt) desires this for you because He (swt) loves you. That is

why He (swt) is encouraging you again and again to spend for Him (swt). The more sincerity that

you have in your actions for Allah (swt), the more that your reward will be, the more your reward

is the better it is for you. So why then do you not want to strive and spend for your Lord? Give

everything that you have for Him (swt) and know that you will never be disappointed.\

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276. The ones who eat riba will not rise up except as rises the one whom Shaitan has

driven mad by his touch. That is because they say, “trade is just like riba”, but Allah has

permitted trade and forbidden riba. Then to whomsoever the admonition has come from

his Lord, and he desists, he shall have what has already passed and his affair is with

Allah, but whoever returns to it these are the inmates of the Fire, they will stay there

forever.

The basis of the Islamic Economic System had been given in the previous ayahs. In

those ayahs Allah (swt) showed us how our economic system was built on Zakat and Sadaqah, it

was built upon a system where the wealth and resources of the land are shared by all of the

members of the society. A system where every member of the society has a great incentive to

give in order to help and support others. This principle of social corporation and charity is the

foundation upon which the Islamic economic system is built. The government exists to serve the

people and to ensure that the needs of everyone in the Islamic State are taken care of.

As a sharp contrast to the Islamic economic system, in this ayah Allah (swt) brings our

attention to the basis upon which the economic systems of the enemies of this Message are

based. Their economic systems are based on an idea that the goal of the human being is to

hoard as much wealth as possible. It is based on a principle that the government should do as

little as possible to take care of the people. The result of their economic system is a society in

which the vast majority of the people have very little while most of the wealth is concentrated in

the hands of a few people. To facilitate this idea they have made riba as the basis of their

economic system. Riba is any kind of interest or usury. There are actually several different forms

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of riba, in fact the Prophet (saw) has even told us that there are over seventy different forms of

riba. We advise the reader who is interested in finding out the different forms of riba to consult

the books of fiqh that deal with this subject. For our purposes we will think of it as any kind of

interest or usury, and we will look to what Allah (swt) says in these ayahs about those who deal in

it. When you hear what Allah (swt) has to say about riba you then ask yourself if He (swt) would

be pleased with Muslims living contently in any county whose economy is based on this.

Allah (swt) begins this ayah by saying “The ones who eat riba will not rise up except

as rises the one whom Shaitan has driven mad by his touch”. Most of the commentators are

of the view that in this ayah Allah (swt) is describing the Day of Judgment. Allah (swt) is

describing what will be the condition of the people who used to deal with riba when they are

resurrected on the Last Day. We see from this ayah that such a person would be brought back to

life in a state of madness and insanity. When they rise up from their graves they will be totally

insane. They would not know anything or recognize anything, but instead they would have totally

lost their minds. Can you imagine how humiliating it will be for them and for their family and for

the rest of mankind to see them in this state? A state of complete madness and lunacy. Running

around and shouting like a complete fool. But this is only the beginning of their punishment in the

Hereafter for the horrible sin that they committed in the life of this world.

Sayyid Qutb however is of the opinion that this ayah is not only referring to the Day of

Judgment but is also referring to the condition of those who deal with interest in the life of this

world as well. He says that we can see how those who consume riba are possessed with a kind

of madness. Their greed for wealth has driven them to almost the point of insanity, and they are

willing to do anything to increase their wealth. All that these people care about is their wealth, and

all that they desire is an increase in their wealth. This is a form of madness that the people who

consume riba suffer from in the life of this world. And who else is the source of such madness

except Shaitan? He has made money as the illah in these people’s hearts and they have gone

mad in their love for it and their desire for an increase in it. They will do anything for an increase

in their wealth, even selling their souls to the devil. This is the madness that consumes them. May

Allah (swt) save us from ever becoming like them!

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 This madness is not only restricted to those who deal with riba but to the society as a

whole. This is because in the world today riba has covered every aspect of the society and there

is no one who lives in such societies who has been able to escape it. Even Muslims who want to

abide by the Law of Allah (swt) by staying away from riba are still affected by riba in one way or

another. As long as you live in a society whose very foundation is based on riba, there will be no

way for you to escape it. Riba in such societies is like a madness that will spread to every person

within it. There is no one who can remain safe from it. As the Prophet (saw) told us that even if

we try our best to stay away from it we would still be touched by the smoke of it.

We can see the effects of this madness in the societies of the world today. First and

foremost is the grossly unfair distribution of wealth and resources that exists at a global level. If

you were to look at every single human being that is living on this planet right now, you will find

that the vast majority of them have very little. Many of them are suffering from abject poverty and

many of them are dying of starvation. The reason why the people in these countries have so little

is because the countries themselves are very poor. These countries do not have the

infrastructure or the industry in place to compete with the wealthy nations on a global level. They

do not even have a proper education system with which they can educate their people to be

skilled workers. One of the main reasons why these countries are so poor is because they are

spending all of the wealth that they have to pay interest on the loans that they borrow. The fact

that they are in debt also leaves them at the mercy of their lenders and allows their lenders to

control their economy. So the result is that the people in these countries and the countries as a

whole remain very poor. At the same time you will also find that the wealthy have wealth beyond

imagination. Not only do they have exceeding amounts of wealth, but also they waste and

squander this wealth on frivolous and useless luxuries. Everything from caviar dinners to high rise

hotels to luxury jets. For them life is nothing but the satisfaction of their desires and the showing

off of their wealth and status. Even the so-called “middle-class” that supposedly exists between

these two extremes are nothing but workers who toil away for most of their days and who in

reality own or have very little. Everything that they have is owned by some bank or some lender

and they themselves spend their whole lives to pay back the interest on the loans that they took.

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 This unfair distribution of wealth is only the first effect of an economic system that is

based on riba. This in turn creates several other tragedies at both the individual and societal

level. At the individual level you will find people suffering from all kinds of anxiety and depression.

They know that the world order in which they live has created a world in which the resources and

wealth of the society is very limited, so all of the people are always afraid that they will find

themselves in poverty tomorrow and that they will not be able to take care of themselves and their

families. These makes the people extremely anxious and often distressed. They spend most of

their time working and they neglect their families. At the societal level you will find nations and

tribes going to war with each other for control over land and control over the material resources of

the land. These conflicts result in bloodshed and even more suffering for the people. All of this

because of an economic system that is based on riba and a belief system that is based on the

worship of wealth and resources. The whole world is gripped by this madness as if they have

been touched by the devil just as Allah (swt) describes in this ayah. This is a world that feeds

itself on what is displeasing to its Creator. May Allah (swt) save this world from the evils of riba!

May Allah (swt) bring back the Islamic State so that the wealth of this earth can be shared fairly

by the people! Our only hope as the human race is in returning to our Lord.

Now some Muslim scholars think that we can save ourselves from riba by simply

eliminating it from the economic systems of Muslim countries. But such scholars fail to realize that

the evils of riba are not simply limited to the economic system of one Muslim county. Rather the

economic systems of the entire world today are based on riba and we can never be free of it until

this entire world order is changed. As the world moves closer towards globalization, the

economies of all of the world nations will become even more integrated and dependent on each

other. So even if a few Muslim countries were to try and rid their economies of riba they would still

not be able to escape it. That is why we can never be free of riba until the Islamic State returns

and the entire earth comes under the Sovereignty of Allah (swt) as it should be. Until it does all of

mankind will be consumed by this madness for wealth that the devil has injected into us. As long

as we are consumed by this madness the only result will be suffering and misery for all people in

one way or another, and even worse is that we would be earning the Wrath of Allah (swt).

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 In the next part of the ayah Allah (swt) says, “That is because they say, “trade is just

like riba””. In this part of the ayah Allah (swt) tells us the reason why the ones who deal with riba

are made to suffer this humiliating punishment on the Day of Judgment and why their lust for

wealth has driven mad in the life of this world. It is because they claim that trade and riba are the

same. What kind of a fool would ever think that trade and riba are the same? Anyone who uses

their mind can clearly distinguish between trade and riba. There are so many differences between

the two even at the most fundamental level. Trade is the simple exchange of goods and services

while riba is taking interest payments on loans. Only those who make money by riba, whose very

business is riba would ever make such a claim that trade and riba are the same. For these people

their business itself is riba. But even for such people who say that trade and riba are the same, it

is clear that they never believed in it. They know the difference between trade and riba because

the differences are so obvious. Rather they only make such a claim as an excuse for themselves

to continue to deal with riba. Because of their lies and because of their excuses, Allah (swt) will

give them madness in this life of this world and on the Last Day they will rise up as truly insane.

May Allah (swt) save us from ever becoming them!

Then Allah (swt) says “but Allah has permitted trade and forbidden riba”. The

difference between trade and riba is clear, and Allah (swt) tells us here that He (swt) has

permitted trade and forbidden riba. Look at the comprehensiveness in these words. In these few

words, Allah (swt) has permitted all kinds of trading and He (swt) has outlawed all kinds of riba.

So any kind of trade be it you exchanging one dollar for a can of soda, or ten thousand dollars for

a car, or your services at a company or business for a salary, any kind of trade is permitted with

this ayah. Similarly any kind of riba, any kind of loan that is repaid with any kind of interest above

the capital, is forbidden in this ayah. Not just in this ayah but in these few words. See then the

Power of the Quran in that it is able to give so many rulings, so much meaning, with only a few

words. Can any legislative text except the Book of Allah (swt) be capable of such?

In the next part of the ayah, Allah (swt) says “Then to whomsoever the admonition has

come from his Lord, and he desists, he shall have what has already passed and his affair

is with Allah”. The meaning of this part of the ayah is that anyone who has made profits from

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riba in the past before they knew about its prohibition are allowed to keep the profits that they

have earned. In other words they are not obliged to return the profits that they made from riba

before riba was forbidden. Their affair is then up to Allah (swt), and He (swt) will take care of

them. We know that Allah (swt) will not punish for what is done in ignorance, so we have to

believe that such people have a great hope for Mercy from Allah (swt). But the key lesson to take

from this part of the ayah is that these people desist in dealing with riba once they know that it is

forbidden. They hear the admonition that comes from their Lord prohibiting riba and they stop

dealing in it as a true and obedient servant should. Only then are they allowed to keep their

profits and only then will Allah (swt) take care of their affair. So once you know that riba is

forbidden and once you know that there are several different forms of riba, you have to stop

dealing in it. People today try to put several different labels on riba such as “finance charges”, or

“time value of money”, or “bank fees” or “bonus points” and so forth. It is up to you to find out if

what you are paying or giving is riba or not. Once you know that it is riba or even if you are not

sure if it is riba, then you have to stop dealing with it. This is the only way to save yourself from

the reality that Allah (swt) describes in the next part of the ayah.

Allah (swt) says “but whoever returns to it, these are the inmates of the Fire they will

stay there forever”. There are very few sins for which Allah (swt) has specifically promised the

Fire. Mostly the Fire is only promised for those who know that this Message is the Truth and they

then reject it. But dealing in riba is such a terrible crime that Allah (swt) has promised the Fire

even for the Muslims who deal with it. This is how hateful riba is to Allah (swt). The Prophet (saw)

has said that there are over seventy different forms of riba, and the least hated of them to Allah

(swt) is still a greater sin than committing incest with your own mother. Can you then even begin

to imagine how hated this action is by your Rabb? It is an action that is so hated by Allah (swt)

that He (swt) describes those who deal in it in His (swt)’s Book as the companions of the Fire and

as staying there forever. May Allah (swt) forgive us! May Allah (swt) save us from ourselves!

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277. Allah will destroy Riba, and give increase to Sadaqah and Allah does not love every

ungrateful sinner.

In the previous ayah Allah (swt) told us about the evils of riba and the horrible fate that

awaits those who deal with it. We saw how it brings nothing but pain and destruction to the

people who deal in it and the societies that are built upon it. This is what the people have done to

themselves by choosing to deal in riba. In this ayah Allah (swt) tells us what He (swt) Himself will

do to riba. This only shows us once again how hateful this action is to our Lord. Allah (swt) then

shows us what He (swt) does to Sadaqah, which is the opposite of riba.

Allah (swt) says “Allah will destroy Riba, and give increase to Sadaqah”. The English

word “destroy” does not fully convey the meaning of the Arabic word yamhaq that Allah (swt)

uses to describe what He (swt) will do to riba. In addition to destruction, it gives meaning of curse

and blight and being deprived of all good and being stripped of all blessings. This is what Allah

(swt) promises that He (swt) will do to riba. We ourselves can see how Allah (swt) has done that

to riba in the world today. In the previous ayah, we mentioned all of the pain and suffering that

riba has brought to the world today. Even the ones who actually consume riba and think that they

have become wealthy because of it in reality live a life of misery and suffering. They may have

wealth but they are always in constant fear of losing their wealth and so their life is nothing but

anxiety and misery. They are always lusting for more wealth and so this only adds to their misery

and suffering, And this is only in the life of this world, we know of the unspeakable and

unimaginable horror that awaits them in the next world. This is how Allah (swt) destroys riba. He

(swt) brings pain and suffering to all those who choose to deal in it and all that they have is

deprived of all good and blessing. May Allah (swt) save us from that!

That is what Allah (swt) will do to riba. Sadaqah on the other hand is the opposite of riba,

and so Allah (swt) will do to Sadaqah the opposite of what He (swt) will do to riba. While riba is

stealing wealth from the people because of your love for yourself, Sadaqah is giving your wealth

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to the people because of your love of Allah (swt). So Allah (swt) will bless Sadaqah and He (swt)

will cause it to grow more and more. Allah (swt) will also give peace and tranquility to the one who

gives Sadaqah in the life of this world. Such a person knows that they are spending their wealth

for Allah (swt) and they know that Allah (swt) will love them if they spend their wealth sincerely for

Him (swt). As Allah (swt) told us in a previous ayah such people will have no fear upon them and

they will not grieve. We also know that for such people in the Hereafter they have their reward

with their Rabb. Allah (swt) is the Owner of all the treasures of the heavens and the earth, and He

(swt) can reward them to an extent that is beyond all imagination. So for the one who spends

their wealth sincerely for Allah (swt) in Sadaqah, they will see an increase of their wealth in the

life of this world, they will see peace and tranquility in the life of this world, and they will have a

reward that is beyond imagine in the Hereafter.

In the final part of this ayah Allah (swt) says, “Allah does not love every ungrateful

sinner”. Those who deal with riba are all ungrateful sinners. They are sinners in that they are

specifically doing an action that their Lord and Master has told them not to do, and they are

ungrateful in that they are showing ingratitude to their Creator and Sustainer for all that He (swt)

has given them. Allah (swt) has told you that dealing in riba is forbidden, He (swt) has also told

you exactly how displeasing it is to Him (swt), and He (swt) has even told you what are the evil

consequences of it in this world and the next world, How then can you continue to deal with riba?

How can you be so disobedient to Allah (swt) when you know that He (swt) is your Lord? How

can you be so ungrateful to Allah (swt) for all that He (swt) has given you? If you should continue

to deal with riba after all that you know now, what other words can be used to describe you other

than being an “ungrateful sinner”? Know now that should you continue to deal with riba not only

would you be an “ungrateful sinner”, but you will also be deprived of the Love of Allah (swt).

What does it mean to be deprived of the Love of Allah (swt)? Allah (swt), your Creator, the One

Who is sustaining you and maintaining you for every moment of your existence. Allah (swt), the

One to Whom you will return and the One Who will judge you and decide whether your eternal

home will be one of pleasure or pain. This is Who Allah (swt) IS. You think now to yourself

whether you would ever want to be among those who are deprived of His (swt)’s Love.

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278. Surely the ones who believe and do good deeds and establish Salah and give Zakat,

for them their reward is with their Rabb. There will be no fear on them and they will not

grieve.

In the previous ayah, Allah (swt) told us how He (swt) does not love all those who deal in

riba and how He (swt) will curse, blight and destroy all the riba in this world. Allah (swt) also told

us how everyone who deals in riba while they know that it is wrong is an ungrateful sinner. Such

people are deprived of the Love of Allah (swt) and there is no greater tragedy that can befall any

human being than losing the Love of Allah (swt). Now if these are the people whom Allah (swt)

has cursed and who have lost His (swt)’s Love, then who are the people who have His (swt)’s

Love? For those who have dealt in riba and realized how evil it was, how can they regain the

Love of Allah (swt)? How can we gain the Love of Allah (swt)? How can we save ourselves and

be worthy in the Sight of Allah (swt) once again? Allah (swt) answers such questions in this ayah.

Allah (swt) says “Surely the ones who believe and do good deeds and establish

Salah and give Zakat, for them their reward is with their Rabb”. These are the ones who have

the Love of Allah (swt). In this ayah, Allah (swt) reminds us of those actions that are the most

beloved to Him (swt). This is what we must do to gain the Love of Allah (swt). First and foremost

we must believe. We must believe in Allah (swt) as He (swt) has described Himself in His (swt)’s

Book and on the words of His (swt)’s Messenger (saw). We must believe in Him (swt) as the One

and Only, the Creator and the Sustainer of all, the Lord and Master of everything, the Perfect One

with all of the Perfect Names. We must also believe in the Angels and the Books and the

Prophets and Messengers. We also need to believe in the Last Day and the eternal life after this

one in Paradise or the Fire, may Allah (swt) save us from the Fire! So if you want Allah (swt) to

love you then the first thing you must do is believe in Him (swt) and you must believe in all that

He (swt) has told you in His (swt)’s Book and on the words of His (swt)’s Messenger (saw).

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 After belief we see that Allah (swt) tells us to do the good deeds. Good deeds are all the

actions that are pleasing to Allah (swt). So doing good deeds means always doing the actions

that Allah (swt) has made obligatory and trying to do as many of the actions that He (swt) has

made recommended as possible. It also includes always staying away from the actions that Allah

(swt) has made forbidden and trying one’s best from to avoid the actions that are disliked to Him

(swt). Doing good deeds is asking oneself for every moment as to what would be the action that

is most pleasing to Allah (swt), and then striving to do that action.

Then Allah (swt) specifically mentions two of these actions that are especially beloved to

Him (swt). The Salah and the Zakat are the foundations of this Din and they are the best of

actions that you can do to gain the Love of Allah (swt). Salah is when you establish your

connection with Allah (swt), you submit your entire body to Him (swt). As always we can see that

Allah (swt) does not simply tell us to perform the Salah, but He (swt) commands us to establish

the Salah. This means the Salah must be performed with all of its conditions and it must be done

in a state of total submission to Allah (swt). Similarly the giving of Zakat is also an action that is

beloved to Allah (swt). When you give your wealth only for Allah (swt), the wealth that you love

and the wealth that you strove hard for. When you give it only to gain the Pleasure of Allah (swt),

such an action is beloved to Him (swt).

What will be for you once you gain the Love of Allah (swt)? Allah (swt) says “for them

their reward is with their Rabb. There will be no fear on them and they will not grieve”.

Think to yourself again as to who can reward better than Allah (swt). Think to yourself how

beautiful it would be to live without fear and without grief. How much peace and tranquility would

you have in the life of this world? How much joy and bliss would you have in the next world?

Contrast this now with the misery and anxiety felt by those who deal with riba in the life of this

world and with the pain and torment that awaits them in the next life. For you to be saved from

that and get what Allah (swt) is promising in this ayah, all that you have to do is believe in Allah

(swt) and do the actions that are pleasing to Him (swt). Why then can you not do that? So even if

you have done sins as great as riba, you should know that your Rabb is Forgiving and Merciful. If

only you would give up dealing in riba and if only you would believe and do the actions that are

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pleasing to Him (swt), then He (swt) will forgive you and reward you both in this life and in the

Hereafter. What could be better than that? What could be better than Forgiveness from Allah

(swt) and a reward on top of that? Such Mercy and Bounty even after we have committed sins as

great as riba. May Allah (swt) give us the strength to leave all riba! May Allah (swt) make us

among those who always remember His (swt)’s Mercy and Forgiveness!

279. O you who believe, have Taqwa of Allah, give up what remains due to you from riba, if

you are truly believers.

In the previous ayahs Allah (swt) had told us about the fate of those who chase after this

world and their desires by dealing in riba and He (swt) had also told us the fate of those who

chase after His (swt)’s Forgiveness and Mercy by believing in Him (swt) and doing the actions

that are pleasing to Him (swt). Although dealing in riba is one of the greatest sins, its prohibition

was one of the last of rulings that Allah (swt) revealed to the Prophet (saw). So when the

prohibition came down from Allah (swt), there were still some Muslims who were dealing in riba

and there were still some Muslims who were owed money through riba. It is with this later group

of Muslims whom Allah (swt) deals with in this ayah.

Allah (swt) says “O you who believe, have Taqwa of Allah, give up what remains due

to you from riba, if you are truly believers”. Once again notice how Allah (swt) begins this ayah

by addressing the Muslims through their belief in Him (swt). Thus notice the link that Allah (swt)

makes between the belief and the actions. It is as if Allah (swt) is saying that if you are truly

believers then you have to demonstrate your belief through your actions. If you are truly believers

then you have to give up your riba and if you do not give up your riba then there is something

wrong with your belief. Then we see Allah (swt) tells the believers to have Taqwa of Him (swt).

The scholars say that whenever Allah (swt) gives a ruling that is difficult to implement, Allah (swt)

always reminds the believers to have Taqwa of Him (swt). It is this fear of Allah (swt) that should

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motivate you to implement even the most difficult of rulings. What you fear the most is Allah (swt),

you know that He (swt) can punish you more than anyone else and you know that He (swt) can

cause you pain like you have never known. So you do not care how much pain and suffering that

you have to go thorough in this world and you do not care how much loss that you have to bear,

you will do anything just as long as Allah (swt) is not displeased with you. That is why though this

Taqwa you are even able to implement the most difficult rulings Insha Allah.

Then Allah (swt) commands the believers to give up all that remains due to them from

riba. Many Muslims, including the Prophet (saw)’s own uncle Al-Abbas, had large sums of money

owed to them through riba. Here Allah (swt) commands all of them, including the Prophet (saw)’s

own uncle, to forsake and dissolve all of the debts that are owed to them through riba. They are

not allowed to ask others for the riba that is owed to them nor can they accept it if is offered to

them. See now how detestable a sin dealing with riba is in the Sight of Allah (swt). Not only has

Allah (swt) prohibited riba, but Allah (swt) has also prohibited the collecting of riba that is owed

from before the prohibition. These Muslims had this riba owed to them before it was made haram,

but Allah (swt) still forbade them from asking for it. This shows how great an evil riba is in the Din

of Allah (swt).

Notice also how Allah (swt) ends this ayah by saying “if you are truly believers”. Once

again we see Allah (swt) link the action with the belief. Allah (swt) reminds all of the Muslims that

if they are truly believers, then they must forego all of the riba that is owed to them. Even if it is

an extremely large amount of money, you must still let it go. How can anyone who truly believes

in Allah (swt) deal with something that is so detestable to Him (swt)? Do you not realize who your

Lord IS? Have you forgotten Ayat-ul-Kursi? Do you not see that you are in need of Him (swt) for

every moment of your existence? Can you not see that Allah (swt) has made dealing in riba

forbidden and it is an action that it hated to Him (swt)? Allah (swt) has told you that He (swt)

would rather See you have intercourse with your own mother inside the Kabbah then deal with

riba, can you then even begin to imagine how hated this action is to Him (swt)? So how then can

you claim to be a believer in Allah (swt) and go near riba? The only explanation is that there is

something seriously wrong with your belief. Because if you are truly a believer then you will not

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even go near riba when you know now how hated it is to Allah (swt). Even if you did not know

about all of the evil that riba brings for both you and your society, even if it means you losing your

money, you still would not do it because you know how hated it is to your Rabb. May Allah (swt)

help us all to realize the evils of riba! May Allah (swt) give us the enabling grace to demonstrate

our belief to Him (swt) by staying away from riba even though it is difficult for us!

280. And if you do not, then be warned of war from Allah and His Messenger, but if you

repent then for you is your principal, do not wrong and you will not be wronged.

In the previous ayah we saw Allah (swt) call out to all of the believers and tell them to

give up what remains due to them of riba. For the Muslims at the time of the Prophet (saw) like

the uncle of the Prophet (saw), they had to give up the riba that was owed to them even if it a

large amount and even if they had made those riba contracts before Allah (swt) had forbidden it.

Thus Allah (swt) showed us what an evil and detestable action dealing in riba was. In this ayah,

Allah (swt) tells the Muslims what are the consequences that they would have to suffer if they do

not obey His (swt)’s command and give up the riba that is owed to them.

Allah (swt) says “And if you do not, then be warned of war from Allah and His

Messenger”. What a frightening prospect is this? What chance does a feeble human being have

against Allah (swt)? Can you even begin to imagine what are the consequences for Allah (swt)

declaring war on you? If you were to declare war on someone you try your best to obliterate your

foe in every way possible. Now think about Allah (swt) declaring war on you, in how many ways

could He (swt) cause you pain and suffering? Yes, Allah (swt) is Kind and Merciful, but He (swt) is

also the Strictest in Punishment. So when you want to continue to deal with riba, when you want

to keep your money in that savings account, when you want to keep that mortgage, are you sure

that Allah (swt) has not waged war on you? Perhaps all of the pain and suffering that you are

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going through now is because of the war that Allah (swt) has waged on you. If this is the case

then you should rush to rid yourself of all traces of riba. You should know that if Allah (swt) has

truly waged war on you then the pain and suffering that you may feel in this life is only the

beginning. The real punishment awaits you in the Hereafter. Ibn Abbass (ra) has said in his tafsir

of this ayah that the person who deals with riba and refuses to give it up will be given weapons on

the Day of Judgment and they will be told that they are going to fight with Allah (swt). Can you

imagine yourself fighting with Allah (swt)? That will be a battle in which you will know nothing but

pain upon pain. May Allah (swt) save us from that ever happening to us!

This is what it means to be at war with Allah (swt), pain and suffering in this life and a

terrible punishment in the Hereafter. But now what does it mean to be at war with the Messenger

of Allah (saw)? Because Allah (swt) also says that a declaration of war must be taken from the

Prophet (saw). The scholars say that this is a command from Allah (swt) to the Prophet (saw) for

him (saw) to declare war on all those who continue to deal in riba. The ones who are refusing to

stop even when they have been explicitly commanded to. It is a command to fight against those

who ask for the riba that is owed to them and against those who accept the riba that is given to

them. It is a battle against all who deal with riba. So if a Muslim province deals in riba, it becomes

an enemy of the Islamic State. The Prophet (saw) or his (saw)’s Khalifah can attack that

community and force them to give up dealing in riba. As for the individual Muslim who deals in

riba, they are given a choice. They can either repent and give up all of their claims to riba or else

they would have to be put to death by the sword. That is how evil riba is! May Allah (swt) save us

from ever dealing in it!

Then Allah (swt) says “but if you repent then for you is your principal”. Here Allah

(swt) tells the Muslims that if they repent and give up all of their claims to riba then they are

allowed to keep their principal. So for the lender who gave out a loan on which he had charged

riba, all that he could ask for in return was the principal of the loan. He could not ask for any

interest over that principal. From this point onwards there was to be no riba in the Islamic State

and the Muslim community. This is how Allah (swt) cleansed that nation of all that was

displeasing to Him (swt).

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 Finally Allah (swt) ends this ayah by saying “do not wrong and you will not be

wronged”. To take riba when your Lord and Master has specifically told you not to, and when He

(swt) has told you that it is the most detestable of actions to Him (swt) is the most wrong of

actions that you can do. Allah (swt) assures the believers in this ayah that if they can refrain

themselves from this wrong action, then no wrong would be done to them. No wrong would be

done to them in the Hereafter or in this world. Some people may think that being asked to give up

all of their wealth is truly unfair for them. They know that they have worked hard to acquire that

money and they know that they and their family need that money, so they may be thinking that it

is wrong for them to give up all the money that is owed to them. Allah (swt) assures such people

that no wrong would be done to them. Rather if they are sincere to Allah (swt), then He (swt) will

reward for all that they did for Him (swt), He (swt) will reward them in this world and in the next.

Even if they may have had to sacrifice some of their money, they can be assured a reward for all

that they spent both in this life and the next. They will not be wronged in any way; this is a

promise from Allah (swt) and who is better at keeping promises than He (swt)?

281. And if the debtor is in difficulty, then let there be postponement until a time of ease,

but if you remit the debt it is better for you, if only you knew.

In the previous ayah Allah (swt) told the believers of the consequences that they would

have to face if they did not give up riba. They would have to face war with Allah (swt) and His

Messenger (saw). They would face pain and suffering both in this life and the next. The only way

that those who ate riba could save themselves from this declaration of war was to give up all the

riba that was due to them. All that they could ask of their debtors was the principal amount that

they originally lent to them. They could not even ask for a dirham or penny of riba over that

amount. No matter how big the loan was and for not matter how long it was borrowed, all that

they could ask for in return was their principal.

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 In this ayah Allah (swt) shows us how even in asking for that principal to be returned

they have to be merciful and understanding to their debtors. Allah (swt) says “And if the debtor

is in difficulty, then let there be postponement until a time of ease”. Look here at the Mercy

and Kindness of Allah (swt) for all the members of this Ummah. In the previous part of the ayah

Allah (swt) told the creditors that they would be allowed to have their principal if they forego the

interest that was due on it. But here Allah (swt) tells them that if their debtors are in some

hardship then they should give them time to repay the loan. Even here we see how Allah (swt)

ensures that fairness and justice is done for all people of this Ummah. This ruling is good for the

debtors because it saves them from having to give up their money if they are in a time of difficulty,

it may very well be that for them to return the money at that moment would mean them losing all

of their money. However this ruling is even better for the creditors because when they give those

debtors who are in difficulty some time to repay the loan they are doing an action that is pleasing

to their Rabb. They are doing an act of worship and servitude to Allah (swt) for which they can

seek a reward from Him (swt). So see how Kind and Merciful is Allah (swt) to all Muslims with this

law where He (swt) has legislated that the debtor in financial difficulties must be given time to

repay their loan.

Finally Allah (swt) says “but if you remit the debt it is better for you, if only you

knew”. Here Allah (swt) tells the debtors that for them to give up the debt that is owed to them

would be even better for them. It is usually the case that those in financial difficulties are in

desperate need of the money. So it would an act of great charity for the creditor to allow the one

who borrowed the money from them to keep that money. It would be action that is most beloved

to Allah (swt). Allah (swt) says that such would be better for them. Allah (swt) loves when we give

up the things of this world to seek His (swt)’s Pleasure. So to give up their money in this situation

is what is better for the creditors.

Now the fools and those whose hearts are attached to this world would question how it

would be better since they would be losing their money. But the true believers know that it is

indeed better because it is the action that is the most pleasing to Allah (swt). They know that

nothing should be more important in their lives than earning the Pleasure of Allah (swt). So they

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would gladly sacrifice their money to attain this goal. Allah (swt) also says in this ayah “if only

you knew”. If only we knew the reality of the world in which we live. If only we knew that this

world is only an illusion when compared to the Real. If only we knew how short our life in this

world would be. If only we knew how the Day of Judgment would be like. If only we knew how the

pleasure of the Garden and the pain of the Fire would be like. If we knew then we would definitely

realize that it is far better for us to allow the debtor to keep the money if we can see that they are

in a difficult situation than to demand its return. Such would be best because such would earn the

Pleasure of Allah (swt). May Allah (swt) help us to realize the reality of this world as it is!

282. And have Taqwa of the Day when you will return to Allah, then every soul will be paid

back in full what it has earned, and they will not be wronged.

Most of the scholars agree that this ayah was the very last ayah that was ever revealed

to the Prophet (saw). Some scholars even say that this ayah was revealed only three days

before the Prophet (saw) left us. Before you even think about the meaning of the ayah, think

about what it means for this ayah to be last ayah of the Book of Allah (swt). These words are the

very last words that Allah (swt) has chosen to speak to mankind through revelation. So these

words should suffice mankind till the Day we all return to Him (swt). And it is to this very Day that

Allah (swt) brings our attention to in this ayah. This very last ayah that Allah (swt) sent as

revelation to mankind. Can you then even begin to imagine it is?

Allah (swt) says “And have Taqwa of the Day when you will return to Allah”. To have

Taqwa is to have fear and to have consciousness. It is to seriously think about it and it is to worry

about it. How often do we seriously think about the Day in which we will return to Allah (swt)?

How scared are we of that Day? Have you really even thought about the consequences of that

Day? Can you think to yourself now how it would be like for you on that Day? You should think

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about it, you should picture yourself standing before Allah (swt) on that Day. When you are

standing before Allah (swt) on that Day you will curse yourself. You will curse yourself for not

spending more of the moments of your life worshipping and serving Allah (swt). You will curse

yourself for the sins and transgressions that you have done. You will curse yourself for not giving

up more of what you had for Allah (swt). You will curse yourself for not dedicating more of your

actions for Allah (swt). You will cure yourself for not realizing the true reality of this universe. So in

this ayah Allah (swt) commanding all of us to remember this Day, to have fear of this Day, and to

do everything in our power to prepare for this Day. Your entire life will be shown to you on this

Day, every moment of your life will be shown to you. Then your final abode for all eternity will be

decided on this Day. How then can you not think of this Day? Even more important is that this is

the Day on which you will return to Allah (swt). This is the Day on which you will meet Allah (swt).

Can you then even begin to understand the Greatness of this Day? Can you begin to realize how

much you must prepare for it?

Then we see Allah (swt) say “then every soul will be paid back in full what it has

earned”. This is what will happen to you on the Day of Judgment. You will be paid back in full for

all that you have done. You will be paid back in full for all of the evil that you have done and you

will be paid back in full for all of the good that you have done. There is no sin that you have done

that will escape Allah (swt) and there is no good deed that you done have which Allah (swt) did

not record. So you will see all the good and evil that you did. You have to believe that every

single deed that you have ever done will be presented before you on this Day. Do not think that

there is even one deed that you can do that has escaped Allah (swt). If you think in such a way

then you do not understand your Lord and Master. So look back at your life now, do you think that

you have done enough good? Do you think have avoided enough evil? If you think you have then

you are deluding yourself, and you are not giving Allah (swt) the right estimation. When you truly

realize Allah (swt) then you know that you can never do enough for Him (swt). Rather your whole

life must be a struggle to do as many good deeds as possible and to avoid as many sins as

possible. So always remember this Day, and remember that is Allah (swt) Himself Who will judge

you on that Day. Insha Allah this reminder should be enough to prepare you for this Day.

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 Finally Allah (swt) ends this beautiful ayah by saying “and they will not be wronged”.

One thing that you can be certain of is that absolutely no injustice will done to you on the Day of

Judgment. Allah (swt) Knows your own actions more than you know them and He (swt) Knows

your heart more than you know it. So He (swt) Knows how much love you have for Him (swt) and

how much you strove for Him (swt) because of that love. He (swt) Knows the exact extent of the

efforts that you made. He (swt) Knows what was the intention in the deepest corner of your heart.

So when it comes to your good deeds, Allah (swt) will reward you more and more, even more

than you deserve. When it comes to your sins, He (swt) will only punish you as much you

deserve, and He (swt) may even forgive you many of your sins or even all of them if He (swt) so

pleases. We ask Allah (swt) for that! But no injustice whatsoever will be done to you.

So your life in this world is what you must give for Allah (swt) and on the Day of

Judgment, He (swt) will reward you on how well you lived your life for Him (swt). This is a

transaction in which you will suffer no injustice whatsoever. No wrong will be done to you

whatsoever. So what are you scared of? Why do you hesitate? Why do you not resolve that from

this moment on you are going to try your best to give everything that you have for Allah (swt)?

You will not regret it when you meet Allah (swt) on that Day. Know now that for every second of

your life that passes that Day only comes closer. May Allah (swt) help us all to do everything that

we can to prepare for it!

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283. O you who believe! When you borrow from one another a debt for a fixed term, then

write it down. Let a scribe write it down in justice between you, and the scribe should not

refuse to write as Allah has taught him, and let him who owes the debt dictate, and he

should have Taqwa of Allah his Rabb, and not diminish anything of what he owes, but if he

who owes the debt is of low understanding, or weak, or unable himself to dictate, then let

his guardian dictate with justice, and let it be witnessed by two witnesses from among

your men, and if two men are not available then a man and two women, of such as you

approve to be witnesses, so that if one of the two women should forget the other can

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remind her, and the witnesses should not refuse when they are summoned, and be not

averse to writing it down whether it be small or large, along with it’s appointed time of

payment, that is more just with Allah and stronger as evidence, and the best way of

avoiding doubt between you, except when it is a trade that you carry out on the spot

among yourselves, then there is no blame on you if you do not write it down, and have

witnesses when you sell to one and another, and let no harm be done to the scribe or the

witness, and if you do it is certainly a sin on your part, and have Taqwa of Allah, and Allah

is teaching you, and Allah is with every single thing All-Knowing.

This is the longest ayah in the Quran. In this ayah, Allah (swt) details for the Muslims how

all loans and financial agreements are to be conducted. After telling Muslims about the evils of

riba and reminding them of the Day in which they will have to return to Him (swt), Allah (swt)

brings their attention in this ayah to how they should conduct all loans and financial agreements.

Allah (swt) wants fairness and equity to be established between all members of the community in

all affairs of life. Even in matters relating to the affairs of this world there must be equity and

justice. Even in matters relating to the affairs of this world must be for Allah (swt). This is so that

Allah (swt) is always remembered and the unity of this community is always preserved.

Before we begin our discussion of this ayah we should see how this ayah is a precise

legal document. In this ayah Allah (swt) gives specific and detailed rules about how loans and

financial agreements are to be conducted. Allah (swt) addresses every possibility that could arise

in the formation of these contracts, and He (swt) tells us exactly what must be done should these

circumstances arise. But despite the fact that this ayah is an exacting legal document, it still does

not lose the literary Miracle of the Quran. That ability of the Quran to convey a depth of meaning

using only a few words is still present in this ayah despite the fact that it is such a precise legal

document. Furthermore while transmitting that deep meaning the beautiful and harmonious tone

of the Quran is still present in the ayah despite the fact that is a legal document. Now if you were

to read any legal document that has been written by any human writer, it would probably be the

most boring work you have ever read. It would be so dry and it would not sound the least bit like

poetry in any way. There would be no beauty in the words because it is only a set of dos and

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don’ts, only a set of terms and conditions. But this not so with the Quran, here Allah (swt) has

given us the most precise and exact legal document detailing how financial agreements are to be

conducted but He (swt) has presented it to us with the beauty and the harmony of words that are

found throughout the Quran. You could listen to this ayah like you would listen to a song or poem

and it would ease your soul and move your heart just like all of the other ayahs of the Quran do.

You could even listen to it again and again without ever becoming bored of it, but in reality what

you are listening to is a legal document detailing rules on how loans and financial agreements are

to be conducted. Who would think that people would ever listen to a legal document just for the

sake of listening to it? Who would think that there would be beauty in the words of a legal

document? This is part of the Miracle of the Quran that it could present a subject that would

normally be so dry and dull in a way in which it moves your heart and brings you closer to Allah

(swt). Just listen to this ayah in the original Arabic and you can see for yourself, Insha Allah then

you will see that none but Allah (swt) could have composed such a Book.

Sayyid Qutb mentions in his tafsir of this ayah how this ayah is even more an evidence

for the Miracle of the Quran because since it is a legal document, it has to be exact and precise.

No human writer could have composed a precise and legal document such as this while still

maintaining the beauty and depth of meaning that is present in the Quran. Such a feat is

impossible for the human writer to ever achieve. If you think that you can do it then why don’t you

try. May Allah (swt) help us all to ponder on this fact and realize through it that this Book could

have come from none but Him (swt)!

This ayah is also a clear evidence against those who say that Islam has no practical

relevance in the life of this world. These people say that Islam should only be for the Hereafter.

These people say that Islam is nothing but a religion like Christianity or Hinduism where you

simply prepare for the next life through ritual acts of worship. Such people are proved wrong in

this very ayah where Allah (swt) has given detailed rules pertaining to all financial agreements.

See then how Islam has a direct impact on the lives of the human being as they conduct their

affairs in this world. See how Islam is not simply prayer and fasting, but it is a complete way of life

that addresses every aspect in the life of the human being. It is only Shaitan who wants to make

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you think that Islam is only a religion like Christianity and Hinduism. This way you will only

remember Allah (swt) when it is time for the five prayers or only in Ramadan instead of at every

moment of your life like you were created to do. May Allah (swt) save us from their lies! May Allah

(swt) allow us to live Islam!

Before we discuss this ayah we once again have to emphasize that this is not a tafsir of

fiqh. Contract law in Islam is a very detailed subject, so here we are not going to give all the rules

here on how contracts should be formed. Such is not the intention of our tafsir. So you should not

refer to it as a manual of fiqh to be used in your everyday life. If you desire to know how contracts

are to be formed in Islam, we advise you to consult the books of fiqh or a scholar that you know

and trust. For our purposes we are only going to give a general overview of this ayah and we are

going look for the general guidelines and benefits that we can apply in our lives. Success comes

only from Allah (swt)!

Allah (swt) begins this ayah by saying “O you who believe! When you borrow from

one another a debt for a fixed term, then write it down”. Here Allah (swt) is telling the Muslims

that whenever they loan out money to each other, or whenever they enter into any kind of

financial obligation where they have to pay back each other over a period of time, they should

then commit the terms of their agreement to writing. So any kind of agreement where money is

borrowed or money has to be exchanged over a period of time must be committed to writing.

Notice here the emphasis that Allah (swt) has placed on writing down the terms of the agreement,

Allah (swt) specifically says to “write it down”. That shows the importance that Allah (swt) has

pressed on writing these contracts down. We should remind ourselves at this point of the people

to whom this ayah was first revealed. The Arabs at the time of the Prophet (saw) hardly wrote

anything down. Almost all of their contracts and debts were through oral agreements and

promises. Another factor that we have to bear in mind is that writing instruments and materials

were scarce in their culture, they did not have computers or even pen and paper like we have

today. Despite this fact that writing was very uncommon in their society, Allah (swt) still orders

that all loans and financial agreements be written down. From this we can see the great

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importance that Allah (swt) has placed on making sure all of these contracts are written down.

Each and every single term of the contract must specifically be written down.

Then Allah (swt) says “Let a scribe write it down in justice between you”. Once again

we see the emphasis on writing, Allah (swt) specifically says that a scribe must be present to

write down the agreement between the two parties. Although the debtor or the creditor may

themselves be lettered and capable of writing down the contract, Allah (swt) still mandates that a

third party be present. This is to ensure that the document will be impartial since it has been

written by someone who is not affiliated with either of the two parties. We can also see the

emphasis on fairness from the fact that Allah (swt) commands the scribe to write with justice, so

he must not be biased to either of the two parties. When the scribe writes the terms of the

contract he must be fair and equitable to both parties because the contract is written by his very

hands. He must not add anything of his own or remove anything without letting both parties know

about it. Thus we see Allah (swt) commands that the contract must be written down by a scribe

and that the scribe must write with justice. We see the emphasis that Allah (swt) has placed on

fairness and equity, this is so that the love between brothers is never broken and that the unity of

our community is always preserved.

Then Allah (swt) says, “and the scribe should not refuse to write as Allah has taught

him”. Here Allah (swt) is saying that if any scribe is called upon to write this contract between two

Muslims, then he must come and write. He should not refuse when he is called upon to write.

Allah (swt) reminds the scribe that it was He (swt) Who had taught him to write and given him that

ability. So the scribe must be grateful to Allah (swt) and he must not refuse this duty when he is

called upon to fulfill it. This is the right of Allah (swt) between two of the servants of Allah (swt)

which he must help to complete with the gift that Allah (swt) has given them,

Then Allah (swt) says, “and let him who owes the debt dictate”. So the debtor is the

one who should dictate to the scribe the terms of the agreement. Sayyid Qutb tells us that this is

because the debtor is the one who is the weaker of the two parties in this agreement. The debtor

is the one who owes the money so this contract is against him. The creditor on the other hand

has the power because the money belongs to him and the contract is supporting him. From this

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we can once again see the Love and Mercy that Allah (swt) has for the weak in the society. The

debtor is the weak one, he is the one who is in need of the money and he is the one with the

responsibility to repay the money, so Allah (swt) allows him to be the one who will dictate the

terms and conditions of the contract to the scribe. The terms of the contract should also include

how much is borrowed and for how long. The debtor is the one who would know this because he

is the one who knows how much he needs and he knows when he can pay it back. Another

reason for allowing the debtor to dictate is that when he is the one who dictates the contract that

contract would always be on his mind. He will always think about this contract, its terms and

conditions, and so he will always remember that it is a responsibility that he has to fulfill.

Even though Allah (swt) has allowed the debtor to dictate the terms of the contract, Allah

(swt) also says “he should have taqwa of Allah his Rabb, and not diminish anything of what

he owes”. So even when he is dictating the terms of the contract, the debtor must always

remember Allah (swt), he must be aware of Him (swt) and he must be fearful of Him (swt). Thus

we see how even the writing of business contracts is part of our worship of Allah (swt). In Islam

there is no separation between the “worldly life” and the “spiritual life”, your whole life should be

nothing but submission to Allah (swt). For us even economics and politics is part of religion.

When the debtor remembers Allah (swt) as he is dictating the terms of the contract, he should

remember that the creditor is also his Muslim brother. He should realize that Allah (swt) would not

love for him to cheat his Muslim brother or diminish his Muslim brother from what is due to him.

So this taqwa of Allah (swt) will ensure that he dictates the contract in a manner that is fair to him

and to the creditor who is his brother in Islam. If this taqwa is built into the people and they always

remember Allah (swt), just think to yourself how much better the society would be. The people

would not be trying to cheat each other and deprive each other of their rights and property. The

people would realize that they live for a greater purpose than merely accumulating wealth or

satisfying their desires. They will realize how Allah (swt) should be the purpose of their existence

and how every single thing that they do must only be for Him (swt). Even when they make

business contracts, it must be done to please Allah (swt). May Allah (swt) give this Ummah the

enabling grace for us to realize the completeness of our Din!

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 Then Allah (swt) says “but if he who owes the debt is of low understanding, or weak,

or unable himself to dictate, then let his guardian dictate with justice”. Here Allah (swt) says

that if the debtor is unable to dictate the terms of the contract, for whatever reason, then the

person who is his guardian may dictate for him. See once again the precision and detail of this

legal document and how it accounts and addresses every possibility. Most of us would never

think that the debtor would be someone who is unable to dictate a contract because most of us

are capable of doing it. Thus we would never think to add a clause such as this in the contract.

But Allah (swt) Knows us more than we know ourselves so He (swt) accounts for this possibility.

Allah (swt) Knows that there will be some debtors who are of weak understanding, and some

debtors who are not strong enough to stand up for what they want, and some debtors who are

unable to dictate because they have a problem speaking or who do not speak the language of the

scribe. There could be several reasons why the debtor is unable to dictate the terms of the

contract, should any of these conditions arise while the contract is being formed then Allah (swt)

allows for the guardian of the debtor can dictate on his behalf.

We can also see here how Allah (swt) also commands that the guardian must “dictate

with justice”. Once again we see a command to establish justice, all praise and thanks be to

Allah (swt), how Merciful and Just is He (swt) with this Ummah. Even the guardian of the debtor

must be sure to dictate the terms of the contract with justice. He has to be just both to the creditor

and the debtor. He has to be just with the creditor so that he does not cheat him or take his

money unfairly, and he has to be just with debtor so that dictates fairly on his behalf. So just as

the guardian has a responsibility to the creditor in that he does not put in any unfair terms in the

contract, he also has a responsibility to the debtor in that he must represent his interests fairly.

Allah (swt) has mandated that every guardian is responsible for those who under their care. They

must always do what is in the best interest of those under their care. May Allah (swt) help all of us

who are guardians to fulfill our responsibilities to those who are under our care!

In the next part of the ayah Allah (swt) says, “and let it be witnessed by two witnesses

from among your men”. From this part of the ayah we see that it is not enough to simply write

down the contract, but there must also be two witnesses presiding over it. We can see from here

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how many a precaution Allah (swt) is giving us in order for us to avoid conflict between us. How

many a precaution Allah (swt) is giving us to ensure that the brotherhood and unity of our Ummah

is always maintained. Do you yourself not know of all the fights and quarrels that arise between

Muslim brothers and sisters because of debts that are not paid or money that is owed? Such

conflicts are known to tear at the very fabric of our community and our families. In order to avoid

such conflicts Allah (swt) has mandated several safeguards that we must take. First we should

put the agreement that is between us in writing, we ourselves cannot write the contract but a

scribe must write it to ensure that it is impartial and fair. Then, as we see from this part of the

ayah, Allah (swt) has also mandated that there be not one but two witnesses present to witness

the contract. Notice also the language that Allah (swt) uses. Allah (swt) says that the contract

must be “witnessed by two witnesses”. Allah (swt) repeats the word for “witness” both in the

verb of witnessing and the noun of witness, thus He (swt) emphasizes that every part of the

contract should be carefully witnessed. Allah (swt) also says in this ayah that the witnesses must

come from “from among your men”. This means that the witnesses must be two Muslim men,

the scholars also add that they must be sane and mature. A weak-minded person or a child are

not qualified to be witnesses. So from this part of the ayah we see that the contract must be

witnessed by two male witnesses.

To understand the next part of the ayah we have to remind ourselves once again of the

context in which this ayah was revealed. When this ayah was revealed both men and women in

the Muslim community played the particular role that Allah (swt) had created each of them for.

Allah (swt) has given the man the role of providing for the family and He (swt) has given the

woman the role of looking after the children and the home. Both of these roles are equally

important roles, and Allah (swt) has created both men and women to best fulfill their particular

role. We cannot say that men have been given a better role than women nor can we see that

women have been given a better role than men. In fact one can even say that the role of the

woman is more important because it is she who raises the children. It is she who looks after the

child, and nurtures the body and the mind of the child. This child who will be given the

responsibility of being the representative of Allah (swt) on the earth, Allah (swt) has given the

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woman the duty of taking care of and bringing up this child. Now ask yourself is there any role in

this whole world that is more important and more honorable than that? Allah (swt) has created the

woman to fulfill this important role, she has been created in such a way. She may not be

physically strong like the man who needs to go out into the world and work, but she has the deep

emotional attachment with the child and she meticulously and carefully looks after the child. This

patience and this mercy is something that men can never have. But this is just what the child

needs. So the place of the woman is at the home with the children, that was the role for which

Allah (swt) created her. This is what we must bear in mind as we learn this part of the ayah.

So when this ayah was revealed it was mostly Muslim men who went to the marketplace

and it was mostly Muslim men who made contracts such as these. That is why Allah (swt) first

legislated that two men must be called upon to witness the contract. Men were the ones who

were experts in the affairs of the marketplace, and so they knew best about these contracts. It is

not because Allah (swt) has shown favor to men over women, as we have already discussed all

human beings are the creation of Allah (swt) and He (swt) does not prefer a man over a woman

only because he is a man. Even the best and most pious men today do not even come close to

the nearness to Allah (swt) that women like Khadija (ra) and ‘Aisha (ra) had. So we see that the

only reason why Allah (swt) legislated that men be given preference in witnessing these contracts

is because men are knowledgeable in the how to conduct business and trade. This was the role

for which Allah (swt) created them.

Now it was the case when this ayah was revealed that many Muslim men would leave

the Islamic State to go out in the path of dawah and jihad. To establish the Law of Allah (swt) on

the earth and to spread His (swt)’s Message to mankind. So sometimes the situation would arise

when Muslim men were not to be found to be witnesses over these contracts. Now recall how we

said that Allah (swt) accounts for every possibility in the rulings that He (swt) gives, so He (swt)

also accounted for the possibility of two male witnesses not being present. If such a case should

arise, Allah (swt) says “and if two men are not available then a man and two women”. Some

ignorant people read this part of the ayah and think that Allah (swt) has discriminated against

women because He (swt) has made the testimony of a woman to be equal to half that of a man.

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They claim from this ayah that the Quran treats women as intellectually inferior to men. People

who think in such a way are totally ignorant of this Din, not to mention the utter insolence and

disrespect that they show to their Lord and Master by thinking in such a way about Him (swt).

Those people need to be told that first and foremost the Quran is from Allah (swt), and it is not

our place to question Him (swt). Once we establish without a doubt that the Quran is indeed from

Allah (swt), then our only task is to submit to it completely. The place of the servant is only to

submit to the Master. If you think that this Quran is not from Allah (swt) then produce another like

it. When you can see that you cannot then submit to it completely like you know that you should.

This should be the way of the sincere. There should be no questioning but rather there should

only be complete submission.

Once we have established this fact then we can then show them that there is a very

good reason why Allah (swt) has legislated that there be two women in place of one man. It is as

we said that the woman is inexperienced in the affairs of the marketplace, such is not meant to be

her realm. So she may be unfamiliar with the way that such contracts are written, she may be

unfamiliar with the rules and conditions of buying and selling. That is why it is only for business

contracts that Allah (swt) says that two women must be used in place of one man. For all of the

other situations in which witnesses may be called, such as witnessing of various crimes for which

a punishment is due or even the witnessing of the Muslims above mankind, the witness of a

woman is equal to that of a man. The witnessing for these issues is far more important than the

witnessing of business contracts. So if the woman really was intellectually inferior to a man why

would not Allah (swt) make her witness to be half of a man in such situations as well? Why would

Allah (swt) give her the important task of raising up the children of this Ummah if she was

intellectually weak like these people claim that the Quran says? We also know that a large portion

of this Din has been transmitted to us through women like ‘Aisha (ra) and Umm Salamah (ra),

why would Allah (swt) decree this if they were intellectually inferior to men? Would Allah (swt)

have allowed us to learn our Din from women if they were intellectually weak? So those who

make such a claim are ignorant about this Din. It is only in the specific area of witnessing

business contracts that Allah (swt) has legislated two women to take the place of a man.

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 Then Allah (swt) says “such as you approve to be witnesses”. In this part of the ayah,

Allah (swt) tells us that those whom we choose to be witnesses must only be those whom we

approve of being witnesses. So it must be someone who is trustworthy, who has a good memory,

who is not known to tell lies, and it must be someone who we can be sure will be impartial and

fair to both parties. The Muslims’ objective in writing this contract must be to please Allah (swt),

thus it must be a contract that achieves equity and fairness for both parties. Remind yourself once

again that in this Din there is no difference between the affairs of this world and the affairs of the

Hereafter. There is no separation between church and state. Rather our entire life, every action

that we take, is part of our worship. Everything that we do is only to please our Creator. Even

when we write business contracts we have to strive to be fair and impartial. So the witnesses who

preside over this contract must be those who will aid in achieving this objective. This is what we

must always keep in mind when we choose witnesses.

In the next part of the ayah, Allah (swt) says “so that if one of the two women should

err the other can remind her”. We already mentioned in a previous part of the ayah how most

women were inexperienced with business contracts and financial agreements, so in this part of

the ayah Allah (swt) tells us why He (swt) legislated that two women are required to witness over

the contract. It is so that if one of the women should forget or make any mistake, then the other

can remind her and correct her. They can each support each other and help each other in their

role of witnessing over the contract. We should not think of this part of the ayah as being unfair to

women but instead we should see it as a great Mercy that Allah (swt) has given to our sisters. If

they are ever called upon to witness over a business contract, they can be sure that there will be

someone there to help them. So we see that the two principles that are recurring in all of the laws

that Allah (swt) legislates are Mercy and Justice.

Then Allah (swt) says, “and the witnesses should not refuse when they are

summoned”. This could be either to witness the actual contract being written or it could be being

summoned to court to give a testimony of their witness. In either case the witnesses should

respond when they are asked to come forward. Notice again see the importance that Allah (swt)

has placed on witnesses, whenever they are summoned they should not refuse to come.

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 Then Allah (swt) says “and be not averse to writing it down whether it be small or

large”. Here Allah (swt) tells us that every single loan or debt that is undertaken between Muslims

should be written down, there are no exceptions. Sayyid Qutb asks us to note from this ayah how

beautifully Allah (swt) has legislated laws that take into account the very nature of the human

being. Human beings are by nature lazy, we often think to ourselves that if the debt is only for a

small amount then there is no reason for us to write it down. We always want to find the easy way

out for everything, we always want to do the least amount of work. This is how we are by nature.

So Allah (swt), Who Knows our nature better than we do, specifically tells us to write down all of

our contracts. We are also forgetful by nature in that we would often forget to write it down. We

always think about the money, and what we can do with the money and when we can repay the

money, that we often forget to write down the terms of the loan. Here Allah (swt) tells us that

there should be nothing that prevents us from writing down all of our loans and debts in the

manner that He (swt) has legislated in this ayah. This should be so regardless of how small or

large that loan may be.

Allah (swt) also says, “along with its appointed time of payment”. So the date on

which the loan is to be returned must be clearly documented. This is where conflicts often arise

with debts and loans. When people make loans or financial agreements, they leave the date on

which the money is to be returned or the date on which the goods are to be shipped as vague.

This then leads to conflicts between both parties because both parties have a different idea in

their minds about the when the date is. In order to prevent this confusion and this conflict

between Muslim brothers, Allah (swt) clearly legislates that the due date of the loan must be

specified in the contract.

Then Allah (swt) says “that is more just with Allah and stronger as evidence”. Why

did Allah (swt) mandate for at least two witnesses to be present? Why did Allah (swt) order the

witnesses to come forward when they are summoned? Why did Allah (swt) order the debt to be

put in writing? Why did Allah (swt) mandate that the time in which the loan is to be repaid be

clearly specified? Allah (swt) answers such questions in this part of the ayah, Allah (swt) says that

such is more just with Him (swt). Allah (swt) is the Just and He (swt) loves for justice to be done

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among His (swt)’s servants. When there are safeguards such as witnesses and written

documents then we can be certain that justice will be done for all parties. It would be very difficult

for anyone to cheat anyone else or for anyone to be unfair with anyone else. In the case that such

conflicts should ever arise, the witnesses and the contracts would provide for the best evidence to

resolve those conflicts. No one can change the ink on paper and no one can change the words of

the witnesses if they are true to Allah (swt). So here we see the reason why Allah (swt) legislated

for all of these safeguards to be in place, it is to provide justice for all parties and to establish the

strongest evidence.

Then Allah (swt) says “and the best way of avoiding doubt between you”. As we said

it is human nature to be forgetful. This is how Allah (swt) created us. So Allah (swt) has legislated

the presence of these safeguards to prevent us falling from into situations where we would forget

and where we would doubt. When the contract has been detailed in writing, and when there are

two witnesses presiding over it, then there is less of a chance for anyone to forget what is in the

contract and so less of a chance for anyone to doubt. Everything has been clearly detailed in

writing and there are witnesses to support what has been written. So here we once again see the

Mercy of Allah (swt) for this Ummah in that He (swt) has legislated laws that will prevent us from

doubt and confusion in our business contracts. Avoiding such doubts helps to avoid conflicts

between Muslim brothers and helps to keep the community strong. All praise is for Allah (swt)!

In the next part of the ayah, Allah (swt) says “except when it is a trade that you carry

out on the spot among yourselves, then there is no blame on you if you do not write it

down”. This is the exception in which a contract would not have to be made. When a transaction

begins and ends on the spot, then there is no need to record that transaction in writing. So if you

were to buy some fruits in the market and you paid the entire price for them right there, then you

do not have to record it in writing. This is because the transaction ended right there, there is

nothing further concerning it that needs to be recorded and remembered for the future. No one

owes anyone else in the future anything as a result of that transaction, all the debts are settled

right there on the spot. So these are the only transactions for which writing is not required. Once

again see the Mercy that our Rabb has for us. How He (swt) does not want difficulty for us.

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 Then Allah (swt) says “and have witnesses when you sell to one and another”. In the

previous part of the ayah Allah (swt) told us that for transactions that begin and end on the spot

there is no need to record them in writing. From this part of the ayah we see that witnesses must

still be present to witness such transactions. Allah (swt) tells the Muslims that whenever they buy

and sell from each other, there should be witnesses present to witness the transaction. Most of

the scholars say that the presence of witnesses in this situation is only a recommendation and not

only an obligation. However we can still see how the presence of witnesses, especially for

transactions involving large sums of money would be helpful. As we mentioned human beings are

forgetful and we all have a desire for the material goods of this world. Insha Allah when there are

witnesses present it ensures that we will all deal fairly with each other and that we would not try to

take advantage of each other. So Insha Allah we should try to abide by this recommendation that

Allah (swt) has given us and have witnesses present when we buy and sell goods and services

that cost a large sum of money.

Then Allah (swt) says “and let no harm be done to the scribe or the witness, and if

you do it is certainly a sin on your part”. Most of us cannot even imagine members of the early

Muslim community who were with the Prophet (saw) doing any kind of harm to the scribes or

witnesses in order to serve their own material interests. All of the Sahabah knew how fleeting this

world was and they knew what a great sin it was to harm any Muslim in any way. But Allah (swt)

revealed this Quran for all generations of Muslims, and He (swt) Knew that the generations who

would follow that early community would not be as pious as they were. So for all those who were

not so pious, for all those who had greed for this world, He (swt) gives them this admonition. Also

as we have mentioned, Allah (swt) accounts for every possibility in the laws that He (swt)

legislates, so He (swt) also legislated laws for the possibility of people abusing the scribes or the

witnesses for their own benefit. Thus Allah (swt) specifically says that no harm is to be done

either to the scribe or the witnesses. Anyone who harms them will be carrying a great sin on his

neck. We all should realize by now how frightening it is for Allah (swt) Himself to call you a sinner

in His (swt)’s Book. Such should be enough to prevent anyone, no matter how greedy they are,

from harming the scribes or the witnesses.

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 In the next part of the ayah, Allah (swt) says “and have Taqwa of Allah, and Allah is

teaching you”. Many people would read this ayah about contracts and they would think that the

writing down of contracts is not terribly important. They would not think of it like they think of

prayer and fasting. Such people have a mentality that this Din is only for the Hereafter and it has

nothing to do with the life of this world. These are Muslims who have been heavily influenced by

the ideology of secularism that dominates the world today. This is an ideology which completely

disconnects religion from the daily affairs of life. Such Muslims might even be shocked to find an

ayah like this in the Quran, for them Islam is nothing but praying, fasting and going to Hajj. In this

ayah Allah (swt) reminds such people to have Taqwa of Him (swt) and He (swt) reminds such

people that it is He (swt) Who is teaching them these laws. The rulings in this ayah are from

Allah (swt), it is what He (swt) has taught us. So carrying them out is every much a duty upon us

like our Salah and our fasting are. Who are we to decide which are the rulings that we are going

to follow and which we are not going to follow? As Allah (swt) has told us already we have to

enter into this Din completely. We cannot pick and choose which of the rulings we want to follow

and which we do not want to follow. Just because we live in a world today where all of the other

religions have been compromised so that they become compatible with the ideology of

secularism does not mean that we can do the same with Islam. Those other religions are

falsehood and you can compromise on falsehood. You can change it to whatever suits your

whims and desires because it is falsehood. But you cannot do that with this Din. This Din is from

Allah (swt), it is what He (swt) has taught us. Can you even begin to realize this? Can you even

begin to understand Who He (swt) IS? So if we think about changing it, we should have Taqwa of

Him (swt) first. Fear Allah (swt) and fear what He (swt) can do to you if He (swt) is displeased with

you. May Allah (swt) save us!

Finally Allah (swt) ends this beautiful ayah by saying “and Allah is with every single

thing All-Knowing”. Once again Allah (swt) links the rulings that He (swt) has given in the ayah

with His (swt) Names. This time Allah (swt) reminds us how He (swt) Knows every single thing.

There is not a single thing that escapes His Knowledge. Allah (swt) gave our community several

rulings in this ayah, He (swt) Knows exactly those who carried it out, and those who were lazy.

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He (swt) Knows those who had fear of Him (swt) and those who did not. He (swt) Knows those

who were true and sincere to His (swt)’s Din and those who try to change it to suit their whims

and desires and to suit the society in which they live. Allah (swt) Knows every single thing and

one Day soon He (swt) is going to gather me and gather you to Him (swt). How do you think that

you are going to answer Him (swt) then if you failed to carry out these rulings? Always think about

that Day on which you will be judged how well you lived your life according to this Din. So realize

now that this Din is not simply your prayers and your fasting but rather it is your entire life.

Everything that you do is part of this Din. Then remember what Allah (swt) tells you in this part of

the ayah. He (swt) Knows every single thing. He (swt) Knows every single action that you have

taken. So always remember that every moment that passes, every action that you take, could be

the moment and could be the action that determines where you will abide for all eternity.

284. And if you are on a journey and cannot find a scribe, then let there be a pledge with

possession, but if one of you trusts the other, then he who is trusted should deliver his

trust and let him have taqwa of Allah his Rabb, and do not conceal the testimony, and

whoever conceals it his heart is surely sinful, and Allah is with all that you do Knowing.

In the previous ayah, Allah (swt) gave us important rulings on how to conduct loans and

financial agreements that extend over a period of time. We saw the completeness of our Din and

how it addresses every sphere of our lives. We also saw how Allah (swt) addresses every

possibility that could arise in the rulings that He (swt) gives. Now what if we find ourselves in a

situation where we have to make a financial agreement and we do not find a scribe or we do not

find proper writing instruments or we do not find qualified witnesses, what should we do in such a

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situation? Allah (swt) answers such questions in this ayah. Once again you should note the

completeness and the thoroughness of this Divine Law, and how it covers every situation that

could arise in the lives of the Muslims.

Allah (swt) says “And if you are on a journey and cannot find a scribe”. The scholars

say that being on a journey is only one example of the many situations in which a scribe would

not be available. So the ruling that Allah (swt) gives in this ayah applies for journeys and it also

applies for any other situation in which a scribe is not to be found, it even applies for the situation

in which writing instruments are not to be found. The ruling in this ayah covers every situation in

which writing would not be possible. Notice once again how the rulings cover every single

possibility that the Muslim community could face, could these laws then have come from any but

the All-Knowing? Allah (swt) has given us rulings for every aspect of our lives, but how many

Muslims today apply the Din in their lives? How many Muslims allow the Law of Allah (swt) to

guide their behavior? May Allah (swt) allow this Ummah to wake up from her slumber!

In such a situation where a scribe is not to be found, Allah (swt) says “then let there be a

pledge with possession”. Here Allah (swt) tells the Muslims that when they are in a situation

where a scribe is not to be found then they can give a pledge with possession. This is basically

something of value that the creditor holds on to as collateral until the debtor returns his loan. So

for example the narrations tell us of an incident when the Prophet (saw) took some barley from a

Jew in Madinah. The Prophet (saw) allowed the Jew to hold on to a shield that belonged to him

(saw) until he (saw) was able to return the barley. The scholars tell us that the creditor cannot use

what he is holding on to in any way, he cannot derive any benefit from it. All that he can do is hold

on to it until the debtor returns what was borrowed from him. Mawdudi says that one exception to

this rule is cattle, the creditor can take the milk from the cattle in exchange for the fodder that he

feeds to the cattle while he is holding on to it. Once again we can see the completeness of this

Din and how it addresses every situation that can arise in the life of our community.

In the next part of the ayah, Allah (swt) says “then he who is trusted should deliver his

trust and let him have taqwa of Allah his Rabb”. This part of the ayah is addressing both the

creditor and the debtor, both of them have a trust with the other. The debtor has a trust that he

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will return whatever it is that he has borrowed, and the creditor has a trust that he will take care of

whatever it is that he is holding as collateral. They both have a trust to each other and they both

have a trust to their Creator. So Allah (swt) reminds both of them that they are each trusted by the

other and He (swt) then links this trust to taqwa of Him (swt). If you think about breaking the trust

that you have made with your Muslims brother, then you should first fear Allah (swt). Remember

that Allah (swt) is your Rabb, the One Who created you, the One Who sustains you and the One

to Whom you will return. Do you want to displease Him (swt) by betraying your Muslim brother

over the fleeting things of this world? Are a few material possessions of this world worth the

Wrath of Allah (swt)? So we see here how Allah (swt) moulds the behavior of the Muslims by

reminding them of Him (swt).

Then Allah (swt) says “and do not conceal the testimony”. This is a command to both

the creditor and the debtor as well. Each of them gave a promise to the other that they would

return each other’s property. The debtor has to return what he borrowed, and the creditor has to

return what he is holding as collateral. If either of them dared to steal from the other, then that

one would have to hide the testimony that he has given, he would have to hide the promise that

he made to return what he took. So here Allah (swt) commands both the debtor and the creditor

not to steal, and also not to hide the promises that they made to each other.

Sayyid Qutb tells us in his tafsir of this ayah that this command not to hide testimony is

not only restricted to the testimony taken for pledges, but it is also a general command not to hide

any testimony. So it is prohibited for us to hide any testimony. A Muslim always has the

responsibility to stand up for the truth and to speak the truth. He or she should always be a

beacon of good in the society; they must do whatever they can to benefit others around them.

This means never concealing the truth that they know. When they know that something is the

truth, they should not hide it in order to serve their own interests. By doing so they harm

themselves and the society in which they live. They harm the society because the truth is hidden

from the people and justice is not done, and even worse they harm themselves by earning the

Wrath of Allah (swt) and by bringing down the punishment of Allah (swt) on themselves. May

Allah (swt) save us from that! May Allah (swt) save us from ever hiding the Truth that we know!

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 In the next part of the ayah, Allah (swt) says “and whoever conceals it his heart is

surely sinful”. Anyone who conceals such a testimony is surely sinful. They are sinful because

they are hiding the Truth only to get some material benefits of this world. Not only are they sinful,

but Allah (swt) specifically says that their hearts are sinful. What does it mean to have a sinful

heart? It means that they have a heart that does not wish to submit to Allah (swt), a heart that

would rather serve it’s desires than serve it’s Creator and Sustainer, it’s Lord and Master. A heart

that is far from Allah (swt), a heart that does not realize the Greatness and Majesty of Allah (swt),

a heart that is heedless of the Real (swt). This is why their heart is given to sin. This is why their

heart thinks only about the life of this world. It is a heart that is far away from Allah (swt). May

Allah (swt) save us from ever having a heart like that! May Allah (swt) allow us to return to Him

(swt) with a heart that is dedicated purely to Him (swt)!

Finally Allah (swt) ends this ayah by reminding us that “Allah is with all that you do

Knowing”. We do so many actions from the time that we open our eyes in the morning till the

time that we do to bed at night. We have done so many actions from the time we came out of

mother’s womb up to this moment in time. Many of these actions that we have done were not

witnessed by any person. There are many actions that we do which we ourselves do not know

about and there are many other actions that we do that we ourselves forget. In this part of the

ayah Allah (swt) reminds us once again that He (swt) Knows about every single one of our

actions. Allah (swt) Knows very well every single action that we have ever done from the time that

we entered this world right up to this very moment in time. Can you then even begin to imagine

Who Allah (swt) IS? Can you even begin to realize Who Allah (swt) IS? He (swt) Knows in great

detail every single action that you have ever done from the time that you came into this world up

to this moment. Now look back at your life and ask yourself are there more actions that you have

done which Allah (swt) would be pleased with or which He (swt) would not be pleased with. If you

are truly sincere in this reflection you will find many actions that Allah (swt) would be displeased

with and only a few actions that He (swt) would be pleased with. This realization should make you

strive to improve yourself. When you know that Allah (swt) Knows every single thing that you do

then why do you want to allow even a moment in your life to pass while you are not doing

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something that is pleasing to Him (swt). Have you forgotten Who He (swt) IS? Have you forgotten

that one Day soon you are going to return to Him (swt)? May Allah (swt) give us the enabling

grace to do what is pleasing to Him (swt) at every moment of our lives!

285. To Allah alone belongs all that is in the heavens and all that is in the earth, and if you

disclose what is within yourselves or you conceal it, Allah will call you to account for it,

then He will forgive whom He pleases and He will punish whom He pleases. And Allah has

Power over every single thing.

With this ayah Allah (swt) begins the last section of Surah Baqarah. In this Surah, Allah

(swt) has given us several important rulings that serve as the foundation of our servitude to Him

(swt), and He (swt) has given us several important lessons that we can learn from the previous

nations who came before us. Foremost among these lessons were those that we learned from

the children of Israil who were the nation that bore this Message before us. This was the Surah

that Allah (swt) revealed to build the first Muslim community when the Islamic State was first

established. So in many ways this Surah contains the foundations and the essence of Islam.

There are rulings in this Surah concerning the pillars of our Din including the prayers, fasting,

spending in charity and the pilgrimage. There is also much mention of dawah and jihad, as well

as laws pertaining to the family life and marriage. However as Allah (swt) ends this Surah, He

(swt) brings our attention back to Himself (swt), because in the end He (swt) should be all that

matters in our life. This entire Din is nothing but bringing mankind to Allah (swt).

Allah (swt) begins by saying “To Allah alone belongs all that is in the heavens and all

that is in the earth”. Here Allah (swt) reminds us that every single thing in all of creation belongs

only to Him (swt). Everything belongs to Allah (swt) completely and it belongs only to Him (swt).

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The Arabic letter “lam” that Allah (swt) uses here to indicate possession is also a tool of

exclusiveness, so in addition to giving the meaning that all things belong to Allah (swt) it also

gives the meaning that all things belong only to Him (swt). So all of your possessions that you

think you own really belongs to Allah (swt). Thus you can only use everything that you have in a

way that is pleasing to Him (swt). Even you belong completely to Allah (swt), so do not think that

you are free to do whatever you like with your life. Rather you are the complete slave of Allah

(swt), so you can only do with your life that which He (swt) is pleased with you doing. Think about

it, would any owner like it if what belonged to him was used in a way that was displeasing to him?

So when you know that everything that you have belongs only to Allah (swt), how can you think

that He (swt) would like it if you used what was His (swt) in disobedience to Him (swt)?

If only mankind today would realize the meaning of this ayah then we would not see all

of the problems that we find in the world today. Everyone is fighting for the things of this world

without realizing that everything really belongs to Allah (swt). Everyone cares only for themselves

without realizing that they should only live for Allah (swt). We waste and squander the resources

of this world without realizing that everything that we have really belongs to Allah (swt), and it is

only a trust that we have been given. If only the people would live for Allah (swt) as they had been

created to do, then we would not see all of the misery and suffering that we find in the world

today. How can a heart know sorrow or fear when that heart is attached to Allah (swt)? May Allah

(swt) help us all to realize the meaning of this ayah!

This ayah is also a clear evidence that all of the sovereignty on the earth must belong

only to Allah (swt). How can you say that the earth belongs only to Allah (swt) and then you make

the rules for how the earth is to be governed? What did you do to make this earth yours for you to

do with it whatever you pleased? We are all the property of Allah (swt) and so we must submit to

Him (swt) in everything that we do. We must submit to Him (swt) as individuals and as a society

as a whole. Only then could we realize what Allah (swt) has commanded us to do in this ayah. So

how unfortunate is it that today there is no land in this earth where sovereignty belongs only to

Allah (swt) when He (swt) clearly says in this ayah that this whole earth belongs only to Him (swt).

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 In the next part of the ayah Allah (swt) says “if you disclose what is within yourselves

or you conceal it, Allah will call you to account for it”. The scholars say that what Allah (swt)

means here by what is “within yourselves” are the thoughts that you have in your mind. So in

this part of the ayah Allah (swt) is saying that for all of the thoughts that are in your mind, it does

not matter if you disclose these thoughts with your words or you disclose them with your actions

or instead if you keep them hidden to yourself, Allah (swt) will still take you to account for all of

them. So we see from this ayah that Allah (swt) will hold us to account even for the thoughts that

are in our minds. Now when this ayah was first revealed it troubled the Companions of the

Prophet (saw). So they went to the Prophet (saw) and told him (saw) that Allah (swt) had given

them a burden that is more than they can bear. They said that they are able to control the actions

that they do, but they are often not able to control the thoughts that they have. Sometimes

thoughts come into their minds that they do not like and they do not want Allah (swt) to take them

to account for those thoughts. So after the Sahabah (ra) went and complained to the Prophet

(saw), Allah (swt) then revealed the ayah where He (swt) said “Allah does not burden a soul more

than it can bear”. One of the meanings of this ayah was that a Muslim would not be held

accountable for those thoughts that come to his mind involuntarily that he does not act upon and

that he does not speak out. This is actually the last ayah of this Surah and Insha Allah we will

discuss it some more when we reach it. So the last ayah of this Surah then abrogates this ayah

where Allah (swt) says that He (swt) will take us to account for our thoughts. In this ayah Allah

(swt) says that He (swt) will take us to account for our actions and words that we disclose and

also for our thoughts that we keep hidden to ourselves. In the last ayah Allah (swt) abrogated the

second of these rulings and so now we are only responsible for our actions and our words and

not for our thoughts.

So in the last ayah of this Surah Allah (swt) absolved us of being responsible for the

thoughts that we keep hidden. However the scholars say that are some thoughts that we have for

which Allah (swt) will take us to account. These are the thoughts that we voluntarily have and that

we voluntarily keep in our minds. So Allah (swt) will not take us to account for the thoughts that

involuntarily come into our minds but He (swt) will take us to account for the thoughts that we

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voluntarily have. An example of the voluntary thoughts for which we will be taken to account are

the thoughts where we are determined to carry out an evil action or say an evil word, but for

which we never got the chance. So suppose for example that you had a firm resolve in your mind

to go to the bar and drink beer. You know that such an action would be displeasing to Allah (swt),

but you still did it anyway to satisfy your lusts and desires. Now suppose that on your way to the

bar you met with an accident and died. So you never actually performed the action of drinking

beer in the bar, but since you had the resolve to in your mind Allah (swt) will still take you into

account for it. This is an example of a thought that although it was hidden in your mind and you

never disclosed it with your action of actually drinking the beer, Allah (swt) will still hold you to

account for it because you had the firm intention to carry out the action. Thus from this ayah we

should learn to be terrified of Allah (swt), we should not even think about sin. If the thought of a

sin comes to our mind we have to destroy that thought as quickly as we can. If we entertain that

thought and we think about committing that sin then we must know that we are walking down a

very dangerous path. May Allah (swt) save us!

Another category of voluntary thoughts for which you will be taken into account are what

the scholars call “the diseases of the heart”. These are thoughts such as hatred, envy, pride,

arrogance, miserliness, and thoughts similar to these. All of these are thoughts that you are

forbidden to have, so you will be held accountable for each of these thoughts. There are also

some thoughts which you are obliged to have, and if you do not have these thoughts you will also

be held accountable just like you will be held accountable for not having all of your prayers or all

of your fasting. These are thoughts such as having patience through times of hardship, being

grateful for bounties and favors from Allah (swt), being sincere in all of your actions to Allah (swt),

being humble before Allah (swt), and having love for Allah (swt) and love for all that Allah (swt)

loves as well as having hatred for all that Allah (swt) hates. These are thoughts that we are

obliged to have. All of these are only thoughts that we have in our minds, but as we see from this

ayah, we will be held accountable for these thoughts just like we will be held accountable for our

actions. These thoughts are hidden in our hearts, and often times nobody else knows about these

thoughts except us. But Allah (swt) Knows about them, and He (swt) will hold us to account for

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them. However we should once again note that it is only for those thoughts that we voluntarily

have for which Allah (swt) will take us to account for. Allah (swt) will not hold us to account for

those thoughts that we cannot control. So say for example that there was a Muslim brother, and

for whatever reason you do not like this brother. If you keep this hatred within yourself, and you

allow this hatred to grow, only then will Allah (swt) take you to account for this hatred that you

have. Even if you never act on this hatred or you never express this hatred with your words, Allah

(swt) will still hold you to account for it because of the fact that you did not fight this feeling when

it came to you and you allowed it to linger and grow in your heart. So this was hatred that you

voluntarily had in your heart and so Allah (swt) will hold you accountable for it. If on the other

hand, you told yourself that this person is still your Muslim brother, and that whatever he did

wrong you still have to love him for the sake of Allah (swt), and you fight this feeling of hatred that

you have in your heart, then Insha Allah Allah (swt) will not hold you to account for this thought

that came into your heart. Rather He (swt) will reward you because you strove to love for His

(swt)’s sake. Even if this evil thought still lingers in your mind, Insha Allah Allah (swt) will not

punish you for it because you saw that this thought was wrong and you tried to clean your heart

of it. So we see from this part of the ayah that there are some thoughts that we have in our minds

for which Allah (swt) will hold us accountable. Among these are the thoughts where we resolved

to perform acts of disobedience to Allah (swt), and among these are thoughts where we do not

fight the corruptions of our heart like jealousy, hatred and arrogance. May Allah (swt) perfect our

thoughts and feelings as He (swt) has allowed to perfect our behavior!

In the next part of the ayah, Allah (swt) says “then He will forgive whom He pleases

and He will punish whom He pleases”. Allah (swt) Knows what we do in the open and what we

keep hidden. Allah (swt) Knows the actions that we show and the words that we say as well as

the intention that was in our hearts when we did those actions or spoke those words. Allah (swt)

even Knows the actions that we did which no one else saw! Everything that we do is in the

Knowledge of the All-Knowing. In this part of the ayah Allah (swt) says that He (swt) will forgive

whom He (swt) pleases and He (swt) will punish whom He (swt) pleases. All authority, decision

and judgment rests only with Allah (swt). Only He (swt) will be the One to say who will be forgiven

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and who will be punished. Whoever Allah (swt) wants to be forgiven He (swt) will forgive and

whoever Allah (swt) wants to be punished He (swt) will punish. He (swt) has all of the Power to do

as He (swt) pleases. Do you realize from this then how much you must strive to please Allah

(swt)? You must strive to please Allah (swt) both in your thoughts and in your actions, because

only if Allah (swt) is pleased with you will you find contentment and tranquility both in this life and

the next. Only He (swt) has the Power to give you the fulfillment of the purpose of your creation,

all of the material things of this world will only give an extremely fleeting pleasure but leave you in

thirst and misery. So we see from this part of the ayah that Allah (swt) has all of the Power to

forgive whom He (swt) pleases and punish whom He (swt) pleases. We should then turn to no

one but Him (swt) and seek His (swt)’s Forgiveness with every fiber of our being and we must flee

His (swt)’s punishment with every fiber of our being. May Allah (swt) help us to realize Who He

(swt) IS and may He (swt) give us the enabling grace to worship and serve Him (swt) as is His

(swt)’s right!

Another lesson that we can take from this part of the ayah is that we must never feel safe

from the punishment of Allah (swt), and at same time we must never give up hope on the Mercy

of Allah (swt). Allah (swt) can punish anyone, and He (swt) can forgive anyone. So no matter how

many good deeds you may have done, you must never feel sure that Paradise is guaranteed for

you. If Allah (swt) wanted, He (swt) could still punish you for the sins that you have, and you know

that you have done many sins. At the same time no matter how many sins you have committed,

you should never give up on the Mercy and Forgiveness of Allah (swt). If Allah (swt) wanted He

(swt) could forgive you even if you came to Him (swt) with a mountain full of sins. Allah (swt)

could forgive all of those sins if He (swt) so pleases. So know that Allah (swt) forgives whom He

(swt) wants and He (swt) punishes whom He (swt) wants, and if He (swt) wanted He (swt) could

forgive you and if He (swt) wanted He (swt) could punish you. The matter is completely up to Him

(swt), so why then should you seek to please anyone but Him (swt)?

Finally Allah (swt) ends this ayah by saying “And Allah has Power over every single

thing”. Allah (swt) can do whatever He (swt) wants to, there is nothing that is outside His Power.

If Allah (swt) wanted to He (swt) could forgive the worst of sinners and if He (swt) wanted He

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(swt) could punish the most pious of men. There is nothing that He (swt) cannot do; He (swt) is

not bound by rules and laws. Rather He (swt) does whatever He (swt) pleases and He (swt) can

do all that He (swt) pleases to do. So nothing should matter in our lives except He (swt). No one

else has any power to bring us any harm or any benefit except He (swt) and He (swt) has Power

to do all things. So for every moment of your life that passes, try to spend that moment trying to

please Allah (swt). As long you believe that you have pleased Allah (swt) then you should be

content. No matter what happens as long as you spent that moment sincerely trying to please

Allah (swt) then you should know that that moment is a treasure that is waiting for you when you

leave this world. On the other hand if a moment of your life passes you by and you think that you

may have displeased Allah (swt) in that moment, then you should seek His (swt)’s Forgiveness

and rush to bring yourself back to Him (swt). May Allah (swt) give us the enabling grace!

286. The Messenger believes in all that was revealed to him from his Rabb, and (so do) the

believers. Every single one of them believes in Allah and His angels and His books and His

messengers, (they say) “we do not differentiate between any of His messengers”, and they

say “We hear and we obey, Your Forgiveness our Rabb and to you is the journeying”.

These last two ayahs of Surah Baqarah are among the most special of ayahs in the

entire Quran. There are many hadith of the Prophet (saw) that tell us of the virtues of these two

ayahs. The Prophet (saw) encouraged us to memorize these two ayahs and recite it to ourselves

often, he (saw) especially encouraged us to recite them before we go to bed. So every night

before you go to bed you should recite these two ayahs to yourself. Many scholars are even of

the opinion that these two ayahs are the only two ayahs in the entire Quran that were not

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revealed to the Prophet by the angel Gibreel (as), but rather they were given to the Prophet (saw)

directly by Allah (swt) when he (saw) journeyed to his Rabb on the miraj. This shows us how

special these two ayahs are. There is an endless ocean of meaning in these two ayahs, and we

could never hope to capture all of that in our humble tafsir. Rather we are only going to scratch

the surface of these meanings and we ask Allah (swt) to guide us all.

Allah (swt) begins this ayah by saying “The Messenger believes in all that was

revealed to him from his Rabb”. The Prophet (saw) believed in every single thing that was

revealed to him (saw) by Allah (swt). Allah (swt) created the human being to know Him (swt), to

believe in Him (swt) and to serve Him (swt), and Allah (swt) made the Prophet (saw) as the

perfect model that all humans can emulate if they want to fulfill this purpose of their creation.

There is nothing that is more important than Iman or certain belief in Allah (swt), and if we want to

have the most perfect Iman then the Prophet (saw) is the best of examples for us to follow. The

Prophet (saw) believed in Allah (swt) with a firmer conviction than any of us could even hope to

achieve, so if should we desire to have Iman then the example of the Prophet (saw) is what we

should follow. That is why Allah (swt) emphasizes the fact in this ayah that the Prophet (saw)

believes, Allah (swt) tells us that if we want to believe with that level of certainty then we should

look to the Prophet (saw) as the example to follow. We should do what he (saw) did in order to

even hope to come close to the Iman that he (saw) had. Nothing is more important than Iman and

following in the way of the Prophet (saw) is the way to achieve Iman. This is because no one had

a more perfect Iman than the Prophet (saw). May Allah (swt) give us the enabling grace to follow

the Prophet (saw) in everything that we do!

In addition to an exhortation to the believers to follow in the way of the Prophet (saw), this

part of the ayah is also a consolation for the Prophet (saw). Allah (swt) is reminding the Prophet

(saw) that he (saw) does indeed believe. There is nothing that is more beloved to Allah (swt) than

Iman in Him (swt), and here Allah (swt) consoles the Prophet (saw) by reminding him (saw) that

he (saw) does have Iman. Not only does he (saw) have Iman, but he (saw) has the most perfect

Iman. Thus he (saw) is the most beloved to Allah (swt). Imagine how difficult it must have been

for the Prophet (saw) to have carried this Message. He (saw) was surrounded by disbelievers and

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hypocrites. Everyone came to him (saw) with doubts and arguments. Even those few believers

who were with him (saw) constantly looked to him (saw) as a source of support. So how heavy

was the responsibility on his (saw)’s shoulders? That is why Allah (swt) consoles the Prophet

(saw) here by reminding him (saw) that he (saw) did indeed believe. Not only did he (saw) believe

but he (saw) had the most perfect belief. May Allah (swt) bestow on us the Iman and the

nearness to Him (swt) that the Prophet (saw) had!

Then Allah (swt) says “and (so do) the believers”. Here Allah (swt) praises all of the

believers by linking their belief to the belief of the Prophet (saw). Even though none of us will ever

reach the certainty of belief that the Prophet (saw) had, Allah (swt) still connects our belief with

his (saw)’s belief because of His (swt)’s Love for us and also because the Prophet (saw)’s love

for us. Can you even begin to imagine how wonderful this is? Allah (swt) is connecting our Iman

with the Prophet (saw)’s Iman. Who is greater than Allah (swt)? Who is more special than the

Prophet (saw)? What is more valuable more than Iman? How wonderful is it that Allah (swt)

Himself links your Iman with that of the Prophet (saw)’s? So in this ayah Allah (swt) praises all of

the believers by affirming their belief in Him (swt). From this fact alone you should realize how

honorable a station you have because Allah (swt) has blessed you with belief in Him (swt). Allah

(swt) has blessed you with belief in the Message that the Prophet (saw) brought. Can you then

imagine the Love that Allah (swt) has for you? So know that even if the whole world should hate

you, you are still loved by Allah (swt) because of your belief in Him (swt).

So one lesson that we can take from this ayah is to see how much Allah (swt) has

praised the believers. This shows us that we should not have any hatred for any Muslim. Just by

the fact that that person believes in the Message that the Prophet (saw) brought makes him

beloved to Allah (swt) because of that belief. Belief in the Message that the Prophet (saw)

brought is the difference between eternity in Paradise and eternity in the Fire. We know that even

the worst of sinners will eventually go to Paradise only because of their belief. So belief in this

Message is the most important thing, and we should find within ourselves to love all of the

believers because of their belief. No matter what they may have done, no matter how much

Shaitan may try to put animosity for them in our hearts, we should still love them for the sake of

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Allah (swt). So spread Salams between your brothers and try your best to love them because

they are Muslims. Allah (swt) Loves them because they have believed in this Message so why

can’t you? May Allah (swt) give us all the ability to do that!

Allah (swt) then further describes the believers by saying " Every single one of them

believes in Allah and His angels and His books and messengers”. Although Islam requires of

us to believe in more than this, this is the foundation of our belief. The central tenet of our Iman is

our belief in Allah (swt), the angels, the Books, and the Messengers. Our entire Din is based on

the belief in Allah (swt), the Creator, the Source from where we all originated. The Sustainer Who

maintains our existence for every moment of our lives. The Lord Who we must obey in everything

that we do. The Journey’s End to whom we must all return. Allah (swt) sent us our Din through

the angels who brought down the revelation from the heavens. This Message that the angels

brought down was in books, and the books were brought to us by the Messengers. So we see

how belief in Allah (swt), and belief in the angels, and belief in the books, and belief in the

messengers serves as the foundation for our belief in everything else. Everything else that we

believe in, including our belief in the Last Day and our belief in the Garden and the Fire, is

because of our belief in Allah (swt), His (swt)’s angels, His (swt)’s books, and His (swt)’s

messengers.

Allah (swt) is the One Who tells us what to believe in through the Message that He (swt)

sends to us. Allah (swt) sends that Message through the angels in books that are conveyed to us

by the messengers. This is the path that revelation takes in order to reach us. So our belief in

each of these is the foundation of our belief in everything else. Notice also how Allah (swt)

reminds us that the angels, the books, and the messengers all belong to Him (swt). This is

because this Message is from Allah (swt), and all of these are merely intermediaries that bring us

the Message from Him (swt). So even though our belief has been conveyed to us by a

messenger who brought a book that was given to him by an angel, the source of our belief is still

Allah (swt). This is why we must believe in everything that is in this Quran with utmost certainty.

The Source of this Book is the All-Knowing.

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 Then Allah (swt) says “(they say) “we do not differentiate between any of His

messengers””. In this part of the ayah Allah (swt) relates to us the speech of the believers. Allah

(swt) shows us how the believers are those who not only believe in the messengers, but they also

do not make any distinction or differentiation between any of the messengers. We believe in all of

the messengers equally as being from Allah (swt). All of the prophets and messengers are from

Allah (swt) so what right do we have to differentiate between them? Who are we to say that we

will accept some of them and reject others? No, rather we believe in all of the prophets and

messengers as being sent by Allah (swt), we make no distinction between any of them and we

believe in all of them. So we can see how this part of the ayah is a direct attack to the Jews and

Christians. They differentiated between the messengers of Allah (swt), they chose to follow some

of the messengers and they choose to reject others. They only made this choice and this

distinction based on their desires. They were certain that these prophets and messengers that

came to them were indeed from Allah (swt). But because they wanted to follow their lusts and

their desires they rejected the messengers who brought them a Message that they did not like.

But this is not the way of the believers, the ones whom Allah (swt) is pleased with, they live only

to worship and serve Allah (swt) so they believe in all of the prophets and messengers that Allah

(swt) has sent to them without making and differentiation between them.

Another lesson that we can take from this part of the ayah is that we affirm that all of the

messengers were indeed sent with the same Message. By the fact that we do not make any

distinction between any of the messengers shows that we affirm that all of the messengers were

sent with the same Message. If any two messengers were sent with a different message then we

would not be able to affirm all of them. So when we say that we believe in all of the messengers

we are saying that they were all sent with the same Message. This Message is nothing but a call

to the absolute Oneness of Allah (swt). This Message is nothing but a call to spend our whole life

in worship and servitude to Allah (swt). Total submission to Allah (swt) both at the level of the

individual and that of the society, this was the Message of every single messenger. This is the

Message that Allah (swt) sent all of mankind to live by until the Day that He (swt) destroys the

world.

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 Then Allah (swt) describes the believers as saying, “We hear and we obey”. After belief

in the messengers that Allah (swt) has sent, this is what He (swt) expects next of the believers.

They should hear what the messengers tell them and they should obey what they heard. There

should be total obedience. There should not be any questions asked, or any hesitations, or any

doubts. You have to listen to what the Prophet (saw) tells you to do and then you should do it.

The lesson that we can take from this ayah is that our relationship to the Prophet (saw)

must be one of complete obedience. We know that he (saw) has been sent to us from our Lord

and Master, and we know that every command that he (saw) gives us is indeed from Allah (swt).

So whatever the Prophet (saw) tells us to do we should do it without question or hesitation. We

hear the command and we obey it. This is what is pleasing to Allah (swt) and what is there to this

life except seeking the Pleasure of Allah (swt)? When you realize that this is your goal then how

can you ignore what the Messenger of Allah (swt) says? May Allah (swt) give us the enabling

grace to follow every single command that reaches us from the Prophet (saw)!

Finally Allah (swt) describes the believers as saying “Your Forgiveness our Rabb and

to you is the journeying”. In the previous parts of the ayah Allah (swt) told us that we have to

believe in the Message that He (swt) has sent us through His (swt)’s messengers, and then we

must hear and obey every single command that our messenger gives us. This is what Allah (swt)

created each and every single one of us to do. This is what He (swt) created you and me to do.

But do we always live up to this ideal? Do we always dedicate every moment to Allah (swt)? No

of course not. There are many times when we fall short of this ideal. There are many commands

that the Prophet (saw) has given us that we did not do, and there are many prohibitions that

Prophet (saw) told us to stay away from that we indulged in. Because of this transgression we

may have earned the Wrath of the One Who sent the Prophet (saw) to us. Because of this

transgression, Allah (swt), the One Who is our reason for being may be displeased with us. If this

is our situation, then what should we do? What is it that we need? All that we can say in such a

situation is “Your Forgiveness our Rabb”. We call out for the Forgiveness of Allah (swt). There

is nothing that we crave more than the Forgiveness of Allah (swt). We acknowledge that the

Forgiveness comes only from Allah (swt) and we call out to Him (swt) to grant it to us.

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 Notice in the language of the ayah that the believers do not even explicitly ask Allah (swt)

for Forgiveness but rather they just say “Your Forgiveness our Rabb”. This is because what

else could be our relationship with the Forgiveness of Allah (swt) except to desire it eagerly. The

reason that we desire the Forgiveness of Allah (swt) so eagerly is because we have all committed

so many sins and we have all fallen short on so many obligations. Did you know that looking at

any woman who is not your wife with any kind of desire is a major sin, did you know that speaking

anything about a Muslim that he would not like you saying is a major sin, did you know that

missing even one prayer on purpose is a major sin, did you know that living in the land of kufar

and not carrying dawah is a major sin, did you that dealing with riba in any way is a major sin, did

you know that not working to bring back the Islamic State is major sin. How many of us are guilty

of these major sins? It is only from the great and tremendous Forgiveness of Allah (swt) that you

and me are not in the Fire right now. It is only Allah (swt), the Perfect One, Who could have this

much Forgiveness and Mercy. So how much should you crave the Forgiveness of Allah (swt)?

After the believers beg Allah (swt) for Forgiveness they then say, “to you is the

journeying”. Our whole life is a journey, and Allah (swt) is the end of our journey. Think about it,

your whole life is nothing but a journey to Allah (swt). Look at your life now and reflect on whether

or not you are living your life as a journey to Allah (swt). How often during your day do you think

about Allah (swt)? How many of your actions that you do throughout your day do you do for Allah

(swt)? If you were sincere with yourself, you will not be satisfied with yourself in your answers to

these questions. Thus you have to constantly remind yourself that your life is nothing but a

journey to Allah (swt). It is nothing but a journey to Allah (swt) and with every breath that you take

and with every moment that passes you are coming closer and closer to your destination. So

everything that you do must be in preparing for the end of your journey. In your thoughts and in

your actions you must strive to please Allah (swt), this is how you make your journey and this is

how you prepare for arriving at your destination. By making Him (swt) as the purpose of your

existence. To make the journey to Him (swt) with every action that you do and with every thought

that you have. May Allah (swt) give us the enabling grace to make this journey!

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287. Allah does not burden any soul more than it can bear, for it is what it has earned and

against it is what is has deserved, our Rabb do not punish us if we forget or if we make a

mistake, our Rabb do not place on us a burden like you placed on those before us, our

Rabb do not place on us a burden that we do not have the strength to bear, and pardon us

and forgive us and have mercy on us, you are our Maulana, so give us victory over the

people who do kufr.

This is the last ayah of Surah Baqarah. With this ayah Allah (swt) completes this

wonderful Surah. Now that you have completed Surah Baqarah, ask yourself what you can walk

away with as you leave this Surah and move on to the rest of the Quran Insha Allah. Ask yourself

why Allah (swt) placed this Surah at the very beginning of the Quran even though it was revealed

during the later years of the Prophet (saw)’s mission. We know that one reason is because this

Surah contains the foundations and essence of this Din. Every aspect of this Din from matters of

Aqeedah to laws and regulations to stories and narrations advice and exhortations are present in

this Surah. In many ways it is a summary of the rest of the Book.

If you look closely you will see that this last ayah is nothing but a dua. The dua began in

the previous ayah and it concludes in this ayah. The Prophet (saw) said “dua is ibadah”, in other

words supplication is the very essence of worship. Our worship of Allah (swt) is nothing but our

expressing our complete need for Him (swt). So why did Allah (swt) choose for this last ayah of

this most important of Surahs to be a dua? It is to show us how important dua is. Not only is the

dua one of the best of deeds that we can do, a deed that carries a lot of reward, but also the dua

itself demonstrates our need of Allah (swt). It demonstrates how we are weak and how Allah (swt)

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is Strong. It shows how we are unable and how Allah (swt) is Able. So when we make dua to

Allah (swt) we are showing Him (swt) that we need Him (swt). We are acknowledging how we are

nothing and how He (swt) is everything. When we humble ourselves before Allah (swt) through

our dua in such a way, it is an action that we do that He (swt) is well pleased with. That is why

Allah (swt) shows us the importance of dua by making this ayah into a dua. May Allah (swt) give

us the ability to turn to Him (swt) in dua again and again!

Allah (swt) begins this ayah by saying, “Allah does not burden any soul more than it

can bear”. We touched briefly upon this part of the ayah in a previous ayah when we talked about

how Allah (swt) revealed this part of the ayah to console the Muslims by letting them know that

He (swt) would not take them to account for the thoughts that involuntarily came into their minds.

Recall in that ayah how Allah (swt) was telling us that He (swt) Knows what we disclose and what

we conceal and that He (swt) would take us to account for both what we disclose and what we

conceal. But we cannot control the thoughts that come into our minds, sometimes dark thoughts

come into our minds that we do not want to express in words. In this part of the ayah Allah (swt)

tells us that He (swt) will not hold us accountable for such thoughts. This is because controlling

the thoughts that enter into our mind is beyond our ability, it is a burden that is more than we can

bear. So Allah (swt) will not impose this on us. This is part of the Love and Mercy of Allah (swt)

upon us. He (swt) will not hold us to account for what we do not have the power to stop. So the

first lesson that we take from this part of the ayah is that Allah (swt) will not hold us to account for

thoughts that involuntarily come into our minds.

Another meaning of this part of the ayah is that Allah (swt) will not hold us accountable

for what we do out of forgetfulness, what we do out of coercion, what we do by accident or what

we do by mistake. So for example suppose you missed one of your prayers because you truly

forgot, you were busy with your day and the time for a prayer came and went without you even

remembering to pray. Since you genuinely forgot to pray we see from this ayah that Allah (swt)

will not hold you accountable for it. Or suppose you drank some water in Ramadan while you

forgot that you were fasting, in such a case as well Allah (swt) will not hold you accountable for

what you did. Of course we should still make our best effort to remember that we are fasting and

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to remember our prayers, but in case we forget we know from this ayah that Allah (swt) will

forgive us. Similarly if we are forced to do something we will not be held accountable for that

either. So for example supposing that someone forces you to eat pork, and they threaten you or

your family if you do not, in such a situation you are allowed to eat and Allah (swt) will not hold

you accountable if you do. Even though pork is clearly forbidden, you are excused in this situation

because you were forced to eat by coercion. So another meaning of this part of the ayah is that

we will not be accountable for what we are forced to do. Similarly Allah (swt) will also not hold you

accountable for anything that you do by accident or by mistake. So for example if you hit your

Muslim brother by accident and you caused him harm, you will not be held accountable for that

action if that action was completely unintentionally on your part. No matter what wrong that you

may have done, you will not be held accountable for that wrong if you did not intend to do it. So

we see that yet another meaning that this part of the ayah gives is that the believers are absolved

of all of the wrongs actions that they have done unintentionally. Allah (swt) will not hold them to

account for those actions because such would be a burden that is more than they can bear. How

Merciful and Compassionate is Allah (swt) with this Ummah!

Yet another meaning that this part of the ayah gives is that here Allah (swt) promises that

He (swt) will not give us any rulings that are more than our capacity to bear. So we know from

this part of the ayah that every single command that Allah (swt) has told us to do is within our

capability. There is not a single obligation that Allah (swt) had laid down upon us which we cannot

do nor a single prohibition that is beyond our capacity to avoid, every single command us is

indeed within our ability. Think about practically for a moment, five daily prayers, fasting in the

month of Ramadan, lowering the gaze, what human being cannot do these actions? These are all

within the ability of every human being. Allah (swt) had not told you to pray fifty times a day or to

fast for five days consecutively. Those would have been rulings that would have been impossible

for you. But all of the rulings that Allah (swt) has given you are within your capacity to bear. You

as a human being have the full capacity to fulfill all of these commands. You can even enjoy

some of this world and rest and still fulfill these commands. So when you know that you will get

the Pleasure of Allah (swt) and His Forgiveness why then do you not want to do these actions?

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 How unfortunate is it today that so many Muslims complain that this Din is too difficult for

them to practice? Especially for those of us who live in the West, we always find some reason to

complain about implementing the Law of Allah (swt) in our lives. Why can’t we see that Allah (swt)

is clearly telling us in this ayah that He (swt) will not impose on any soul a burden more than it

can bear? This means there should be no ruling in the Din that is beyond our ability to implement

or beyond our capability to bear. Any command that Allah (swt) tells us to do should be within our

ability to implement, and any prohibition that Allah (swt) tells us to stay away from should be

within our ability to avoid. So if you are among those people who have this mentality that what

Allah (swt) has told you to do in this Din is beyond your ability, then look to what Allah (swt) is

telling you in this ayah. Ponder over these words and ask yourself if it really is impossible for you

to do what Allah (swt) had commanded you. Is it really impossible for you or is it merely Shaitan

telling you that it is impossible for you? May Allah (swt) give us all the ability to implement every

command that He (swt) has given us in this Din because He (swt) has not laid down upon us a

burden more than we can bear!

The believers then continue their dua by saying “for it is what it has earned and

against it is what is has deserved”. For every soul will be all of the good deeds that it has

earned, and against it will be all of the evil deeds that it has deserved. The language of the ayah

gives the meaning that the good deeds are what you strive to achieve, they do not just come to

you but you have to make the effort to acquire them. You have to go out and get your good

deeds. However the language of ayah also gives the meaning that the bad deeds are what come

and attach themselves to you. You do not need to strive to achieve your bad deeds but they

come to you and they attach themselves to you. They come to you because of the sins that you

do. The English translation of this ayah does little to capture the beauty of the way Allah (swt)

describes this reality. The good deeds are what you strive for and you earn them, and the bad

deeds are what come to you and attach themselves to you. Thus you have to make the effort to

do the good and make the effort to avoid the evil. Make the effort for Allah (swt). This beautiful

description is given in the language of the ayah but it is lost in the translation. May Allah (swt)

give us all the ability to learn the Arabic language to taste this beauty of the Quran ourselves!

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 So from this part of the ayah we see that all that a soul will have for it is what is has

earned, and all that a soul will have against it is what it has deserved. Thus the only thing that you

really have is your Iman in Allah (swt) and the good actions that you have done for His (swt)’s

sake. All that you have against you are the evil actions that you have done in disobedience to

Allah (swt). This is what your whole life comes down to, so see how beautifully Allah (swt) has

summarized in these few words of the Quran what your whole life has to be about. If you

constantly strive to remember only this part of the ayah, it will be enough for you to remain

obedient to the Law of Allah (swt). It will also save you from desiring anything but the Pleasure of

Allah (swt) in all that you do.

In the next part of the ayah Allah (swt) describes the believers as saying “our Rabb do

not punish us if we forget or if we make a mistake”. We already mentioned how Allah (swt)

had decreed that He (swt) would not punish us if we do an act of disobedience by mistake or by

forgetfulness. But Allah (swt) did not have to make such a Decree. If Allah (swt) wanted, He (swt)

could have punished us even for those actions that we did by mistake and for those actions that

we do by forgetfulness. We are the complete property of Allah (swt) and He (swt) can do with us

whatever He (swt) pleases. It was only part of His (swt)’s Love and Mercy for us that He (swt)

chose not to punish us for our forgetfulness and for our mistakes. So we should always be

praying to Allah (swt) to grant us this Love and Mercy. We have to beg Allah (swt) not to punish

us when we make mistakes and when we forget.

Another meaning of this part of the ayah is that in addition to asking Allah (swt) not to

punish us for those actions that we genuinely do out of mistake and forgetfulness, we are also

asking Allah (swt) not to punish us for those wrong actions that we do with intentionally. Even

those wrong actions that we do out willfully, we still do them in a state of forgetfulness to Allah

(swt). We still do them by mistake. If we truly remember Allah (swt), if we truly remember our

obligation to Allah (swt), if we truly remember the punishment of Allah (swt), then we would never

commit any sins. But there are moments in our life where we just forget. We are by our nature

forgetful creatures, and we often forget Allah (swt). We forget our responsibility to Allah (swt) and

we forget the punishment of Allah (swt). This is why we fall into sin. If we were truly conscious of

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Allah (swt) and we maintained that taqwa throughout our life, then we would not do any actions

that are displeasing to Him (swt). So many of the wrong actions that we do, we do out of

forgetfulness and we do by mistake. After we have committed the sin we then realize how wrong

we were. When we remember Allah (swt) we realize what a wrong thing it is that we have done.

So in this part of the ayah we are asking Allah (swt) not to punish us for those actions as well. We

realize that we were wrong in what we did, so we beg and plead Allah (swt) not to punish for

these actions.

In the next part of the ayah, Allah (swt) describes the believers as saying “our Rabb do

not place on us a burden like you placed on those before us”. Here the Ummah of the

Prophet (saw) pray to Allah (swt) and ask Him (swt) not to place on them a burden like He (swt)

placed on the previous nations. There are at least two meanings that this part of the ayah gives

as well. One meaning is that we are asking Allah (swt) not to give us laws as difficult as He (swt)

gave to the previous nations. Allah (swt) legislated many difficult laws for the nations before us

and here we ask Him (swt) not to give us laws that are as difficult as those. For example we know

that the children of Israil were given several difficult laws. They could only make their prayers in a

temple, and whenever there was an impurity in their garments they had to completely cut off the

piece of the garment where the impurity was. In comparison to this Allah (swt) has given us much

more lenient laws. Allah (swt) has made the entire earth a masjid for us to pray in, so wherever

we are when the time for prayer comes we can pray. We do not need to go and look for a masjid

when the time for prayer comes, but we can pray wherever we are. Similarly Allah (swt) has

legislated that whenever some impurity falls on our garment we do not need to cut of the entire

piece of that garment but we can simply wash that garment and it will be considered pure once

again. So one of the meanings of this part of the ayah is that we are asking Allah (swt) not to give

us laws as difficult as He (swt) placed on the nations before us.

Another meaning of this part of the ayah is that we are asking Allah (swt) not to subject

us to trials and tribulations like He (swt) placed on those before us. There is a narration where a

companion who was being brutally tortured by the enemies of this Message came to the Prophet

(saw) and asked him (saw) to make dua to give victory for the Muslims and to save the Muslims

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from such oppression. Instead of making the dua like this noble companion had asked him (saw)

to, the Prophet (saw) instead became upset and he (saw) reminded this companion of all of the

trials and tribulations that those before had gone through. All of the believers who stand up for the

Truth will always face trials and tribulations at the hands of the enemies of this Message. In this

part of the ayah we are asking Allah (swt) not to make the trials and tribulations that we face as

difficult as the ones before us had to face. We know that what the Prophet (saw) and the

companions had to face was far greater than anything we could ever bear. So we beg and plead

to Allah (swt) for Him (swt) not to place on us such trials as He (swt) placed on them. May Allah

(swt) answer our prayers! May Allah (swt) reward all those who suffer and strive to carry His

(swt)’s Message to mankind and to establish His (swt)’s Law in the land! May Allah (swt) save us

from the trials that they had to bear!

Then Allah (swt) describes the believers as saying “our Rabb do not place on us a

burden that we do not have the strength to bear”. Allah (swt) already promised us that He

(swt) would not lay on us a burden that is more than we can bear so why is that we once again

ask this of Allah (swt)? The scholars say that it is to stress and emphasize how much we desire

this of Allah (swt). We know that we are weak creatures. We know that there are so many

obligations that we fall short of and we know that there are so many prohibitions that we indulge

in. So we ask Allah (swt) to lighten our responsibilities as much as possible. We realize the

consequences of our life in this world, we realize that this life is a test and we realize what would

happen to us if we were to fail in this test. We realize that failure in this test could mean the Fire

for us, so we beg and plead Allah (swt) to give us the easiest and lightest of burdens that He

(swt) can give us. So we should all realize how weak we are, and how desperate we are for the

Love and Mercy of Allah (swt). That is why we should all beg and pray to Allah (swt) to give us as

light and as easy a burden as possible, and at the same time we should rush to fulfill all of our

duties and responsibilities to the best of our ability. This short life is all that we have, and the

moments are passing away, when it is over all that will remain for us is either the Fire or the

Garden forever. May Allah (swt) save us! May Allah (swt) not place on us a burden that is more

than we can bear!

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 Then the believers say “and pardon us and forgive us have mercy on us”. Not only do

we ask Allah (swt) to give us as light a burden as possibility in terms of our responsibility on this

earth, but we also know that we have committed several sins. So in this part of the ayah we plead

and beg of Allah (swt) to eliminate and destroy all of our sins. Only if Allah (swt) were to wipe out

all of our sins would we all have any chance of salvation. Allah (swt) has no reason to remove our

sins from us since we did them through our free will knowing that it was wrong for us to indulge in

them, yet here we still humbly beg and plead of Him (swt) to remove our sins. First we ask Allah

(swt) to “pardon us”, the Arabic word that Allah (swt) uses here gives the meaning of not only

pardoning sins but also of completely wiping them out and destroying them. This is what we ask

Allah (swt) to do with all of our sins. Then we ask Allah (swt) to “forgive us”. We ask Allah (swt)

for us to be worthy in His (swt)’s Sight once again. For all the sins that we have done, it would not

be unreasonable for Allah (swt) to never consider us to be worthy in His (swt)’s Sight again. He

(swt) had given us so many signs and He (swt) had given so much warning and He (swt) had

made this Din so easy for us that if we still fall into sin after all of that then it would not

unreasonable for Allah (swt) to curse forever after that. But we are asking Allah (swt) in this part

of the ayah not to do that, instead we are asking Him (swt) to let us be worthy in His (swt)’s Sight

again, in other words we are asking Allah (swt) to Forgive us. The Forgiveness of Allah (swt) is

the real Forgiveness and it is more Sublime and Powerful than we could ever imagine, we ask

Allah (swt) in this part of the ayah to grant that to us.

Finally we ask Allah (swt) to have “”have mercy on us”. What more can we say about

this? We beg and plead Allah (swt) to bestow on us from His (swt)’s Mercy? The Mercy of Allah

(swt) is both in this life and the next. In this life the Mercy of Allah (swt) is being free from pain

and sickness, being free from anxiety and sorrow, being free from fear and distress. Every

moment of your life that passes where in you are content is from the Mercy of Allah (swt) and

every moment that passes where in you are not content is from the removal of that Mercy. You

can never fully realize how desperately you are in need of the Mercy of Allah (swt) in the life of

this world, and you can never fully realize how much you need it in the next world. In the

Hereafter the Mercy of Allah (swt) is being saved from the terrors of the Last Day, to be given an

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easy and lenient reckoning, to be saved from the torment of the Fire, to being admitted into the

Garden, to gaining the Pleasure of Allah (swt) and to be given the opportunity to behold Allah

(swt). Who among us would not want that Mercy? So we beg and plead Allah (swt) to give us that

Mercy!

In the final part of this ayah, Allah (swt) teaches us to pray to Him (swt) by saying “you

are our Maulana, so give us victory over the people who do kufr’. The word Maulana means

“Protector”, “Caretaker”, and “Supporter”. First and foremost we acknowledge that Allah (swt) is

our only Protector and Caretaker, without Him (swt) we would be lost, and without Him (swt) we

would be destroyed. We depend completely on Him (swt) for everything. So because Allah (swt)

is our Maulana, we ask Him (swt) to give us victory over the people who do kufr. Now you should

wonder as to why Allah (swt) teaches us to end our dua in this way. Why did Allah (swt) tell us to

end our dua by asking Him (swt) to give us victory over the people who do kufr? Why did not

Allah (swt) make us end our dua in asking Him (swt) for Forgiveness or by asking Him (swt) to

bless the Prophet (saw)? Why did Allah (swt) specifically tell us to end our dua by asking Him

(swt) to give us victory over the people who do kufr? It is because this shows that we are a nation

that is on a mission. Since the time of Adam (as) there has been a battle between those who

chose to uphold the Message of Allah (swt) and carry it to mankind and those who choose to

oppose the Message of Allah (swt) and work for it’s destruction. This latter group of people are

the ones who do kufr, they know that this Message is indeed the Truth from Allah (swt) but they

choose to reject it. Not only do they reject it but they actively work to destroy it. So the mission of

our nation is to defend the Message of Allah (swt) against those who would seek to destroy it. In

every time and age there have been those who have stood up for the Message of Allah (swt) and

there have been those who have sought to destroy it. You have to choose now as to which of

these two camps you want to be a part of. There are only these two sides that you can join, there

is only right and wrong, only truth and falsehood. But before you make your decision you should

realize that one of these two groups has Allah (swt) as their Maulana. What could be better than

that? What could be better than having the Lord and Master, the All Powerful and the All

Knowing, as your Guardian, Protector, and Supporter? This shows that the victor in this conflict

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has already been determined. So all that is left for you to do now is to choose as to whether you

want to be on the side that will be successful or on the side that will be the losers. You learned

about Allah (swt) in this Surah, would you like for Him (swt) to be your Maulana or your enemy?

This Surah has taught us that life is nothing but a choice that we make. Do we want to submit to

Allah (swt) or do we want to turn away from Him (swt)? If you are reading this now then know that

you have been given the greatest of blessings. You have been given a few more moments of

your life to make the correct choice. So make the correct choice and choose Allah (swt), nothing

else matter except Him (swt). May Allah (swt) answer this dua that we make to Him (swt) again

and again! May Allah (swt) be the Maulana for this Ummah! May Allah (swt) give her victory over

all of her enemies! May Allah (swt) destroy all those who oppose His (swt)’s Message and all

those who oppress the members of the nation of His (swt)’s beloved messenger (saw)!

All praise and thanks belongs to Allah (swt), our tafsir of the fourth part Surah

Baqarah ends here.

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