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Surah Ankabut In Arabic

Transliteration English

Bismillaahir Rahmaanir Raheem

1. Alif-Laaam-Meeem
2. Ahasiban naasu any yutrakooo any yaqoolooo aamannaa wa hum la yuftanoon
3. Wa laqad fatannal lazeena min qablihim fala ya’lamannal laahul lazeena sadaqoo wa la ya’lamannal kaazibeen
4. Am hasibal lazeena ya’maloonas sayyiaati any yasbiqoonaa; saaa’a maa yahkumoon
5. Man kaana yarjoo liqaaa ‘allaahi fa inna ajalal laahi la’aat; wa Huwass Sameeul ‘Aleem
6. Wa man jaahada fainnamaa yujaahidu linafsih; innal laaha laghaniyyun ‘anil ‘aalameen
7. Wallazeena aamanoo wa ‘amilus saalihaati lanukaf firanna ‘anhum saiyiaatihim wa lanajziyannahum ahsanal lazee kaanoo ya’maloon
8. Wa wassainal insaana biwaalidaihi husnanw wa in jaahadaaka litushrika bee maa laisa laka bihee ‘ilmun falaa tuti’humaa; ilaiya marji’ukum fa unabbi’ukum bimaa kuntum ta’maloon
9. Wallazeena aamanoo wa’amilus saalihaati lanudkhilan nahum fis saaliheen
10. Wa minan naasi many yaqoolu aamannaa billaahi faizaaa ooziya fil laahi ja’ala fitnatan naasi ka’azaabil laahi wa la’in jaaa’a nasrum mir Rabbika la yaqoolunna innaa kunnaa ma’akum; awa laisal laahu bi a’lama bimaa fee sudooril ‘aalameen
11. Wa la ya’lamannal laahul lazeena aamanoo wa la ya’lamannal munaafiqeen
12. Wa qaalal lazeena kafaroo lillazeena aamanut tabi’oo sabeelanaa walnahmil khataayaakum wa maa hum bihaamileena min khataa yaahum min shai’in innahum lakaaziboon
13. Wa la yahmilunna asqaa lahum wa asqaalam ma’a asqaalihim wa la yus’alunna Yawmal Qiyaamati ‘ammaa kaanoo yaftaroon(section 1)
14. Wa laqad arsalnaa Noohan ilaa qawmihee falabisa feehim alfa sanatin illaa khamseena ‘aaman fa akhazahumut toofaanu wa hum zaalimoon
15. Fa anjainaahu wa as haabas safeenati wa ja’alnaahaaa Aayatal lil’aalameen
16. Wa Ibraheema iz qaala liqawmihi’ budul laaha wattaqoohu zaalikum khayrul lakum in kuntum ta’lamoon
17. Innamaa ta’budoona min doonil laahi awsaananw-wa takhluqoona ifkaa; innal lazeena ta’budoona min doonil laahi laa yamlikoona lakum rizqan fabtaghoo ‘indal laahir rizqa wa’budoohu washkuroo lahooo ilaihi turja’oon
18. Wa in tukazziboo faqad kazzaba umamum min qablikum wa maa’alar Rasooli illal balaaghul mubeen
19. Awa lam yaraw kaifa yubdi’ul laahul khalqa summa yu’eeduh; inna zaalika ‘alal laahi yaseer
20. Qul seeroo fil ardi fanzuroo kaifa bada al khalqa thumm Allahu yunshi”un nash atal Aakhirah; innal laaha ‘alaa kulli shai’in Qadeer
21. Yu’azzibu many yashaaa’u wa yarhamu many yashaaa’; wa ilaihi tuqlaboon
22. Wa maaa antum bimu’jizeena fil ardi wa laa fissamaaa’i wa maa lakum min doonil laahi minw waliyyinw wa laa naseer (section 2)
23. Wallazeena kafaroo bi Aayaatil laahi wa liqaaa’iheee ulaaa’ika ya’isoo mir rahmatee wa ulaaa’ika lahum ‘azaabun aleem
24. Famaa kaana jawaaba qawmiheee illaaa an qaaluqtuloohu aw harriqoohu fa anjaahul laahu minan naar; inna fee zaalika la Aayaatil li qawminy yu’minoon
25. Wa qaala innamat takhaz tum min doonil laahi awsaanam mawaddata bainikum fil hayaatid dunyaa summa Yawmal Qiyaamati yakfuru ba’dukum biba’dinw wa yal’anu ba’dukum ba’danw wa ma’waakumun Naaru wa maa lakum min naasireen
26. Fa aamana lahoo Loot; wa qaala innee muhajirun ilaa Rabbee innahoo Huwal ‘Azeezul Hakeem
27. Wa wahabnaa lahoo Ishaaqa wa Ya’Qooba wa ja’alnaa fee zurriyyatihin Nubuwwata wal Kitaaba wa aatainaahu ajrahoo fid dunyaa wa innahoo fil aakhirati laminas saaliheen
28. Wa Lootan iz qaala liqawmiheee innakum la ta’toonal faahishata maa sabaqakum bihaa min ahadin minal ‘aalameen
29. A’innakum la ta’toonar rijaala wa taqta’oonas sabeela wa ta’toona fee naadeekumul munkara famaa kaana jawaaba qawmiheee illaaa an qaalu’ tinaaa bi’azaabil laahi in kunta minas saadiqeen
30. Qaala Rabbin surnee ‘alal qawmil mufsideen(section 3)
31. Wa lammaa jaaa’at Rusulunaaa Ibraaheema bil bushraa qaalooo innaa muhlikoo ahli haazihil qaryati inna ahlahaa kaanoo zaalimeen
32. Qaala inna feeha Lootaa; qaaloo nahnu a’lamu biman feehaa lanunajjjiyannahoo wa ahlahooo illam ra atahoo kaanat minal ghaabireen
33. Wa lammaaa an jaaa’at Rusulunaa Lootan seee’a bihim wa daaqa bihim zar’anw wa qaaloo laa takhaf wa laa tahzan innaa munajjooka wa ahlaka illam ra ataka kaanat minal ghaabireen
34. Innaa munziloona ‘alaaa ahli haazihil qaryati rijzan minas samaaa’i bimaa kaanoo yafsuqoon
35. Wa laqad taraknaa min haaa aayatan baiyinatan liqawminy ya’qiloon
36. Wa ilaa Madyana akhaahum Shu’ayban faqaala yaa qawmi’-budul laaha warjul yawmal aakhira wa laa ta’saw fil ardi mufsideen
37. Fakazzaboohu fa akhazat humur rajfatu fa asbahoo fee daarihim jaasimeen
38. Wa ‘Aadanw wa Samooda wa qad tabaiyana lakum min masaakinihim wa zaiyana lahumush Shaitaanu a’maalahum fasaddahum ‘anis sabeeli wa kaanoo mustabsireen
39. Wa Qaaroona wa Fir’awna wa haamaana wa laqad jaaa’ahum Moosa bilbaiyinaati fastakbaroo fil ardi wa maa kaanoo saabiqeen
40. Fakullan akhaznaa bi zanbihee faminhum man arsalnaa ‘alaihi haasibaa; wa minhum man akhazat hus saihatu wa minhum man khasafnaa bihil arda wa minhum man aghraqnaa; wa maa kaanal laahu li yazlimahum wa laakin kaanoo anfusahum yazlimoon
41. Masalul lazeenat takhazoo min doonil laahi awliyaaa’a kamasalil ‘ankaboot, ittakhazat baitaa; wa inna awhanal buyooti la baitul ‘ankaboot; law kaanoo ya’lamoon
42. Innal laaha ya’lamu maa yad’oona min doonihee min shai’; wa Huwal ‘Azeezul Hakeem
43. Wa tilkal amsaalu nadribuhaa linnaasi wa maa ya’qiluhaaa illal ‘aalimoon
44. Khalaqal laahus samaawaati wal arda bilhaqq; inna fee zaalika la aayatan lil mu’mineen (section 4)
45. Utlu maaa oohiya ilaika minal Kitaabi wa aqimis Salaata innas Salaata tanhaa ‘anil fahshaaa’i wal munkar; wa lazikrul laahi akbar; wal laahu ya’lamu maa tasna’oon (End Juz 20)
46. Wa laa tujaadilooo Ahlal Kitaabi illaa billatee hiya ahsanu illal lazeena zalamoo minhum wa qoolooo aamannaa billazeee unzila ilainaa wa unzila ilaikum wa illaahunna wa ilahukum waahidunw-wa nahnu lahoo muslimoon
47. Wa kazaalika anzalnaaa ilaikal Kitaab; fallazeena aatainaahumul kitaaba yu’minoona bihee wa min haaa’ulaaa’i many yu’minu bih; wa maa yajhadu bi’Aayaatinaa illal kaafiroon
48. Wa maa kunta tatloo min qablihee min kitaabinw wa laa takhuttubhoo bi yameenika izal lartaabal mubtiloon
49. Bal huwa aayaatum baiyinaatun fee sudooril lazeena ootul ‘ilm; wa maa yajhadu bi aayaatinaa illaz zaalimoon
50. Wa qaaloo law laaa unzila ‘alaihi aayaatum mir Rabbihee qul innamal aayaatu ‘indal laahi wa innamaaa ana nazeerum mubeen
51. Awa lam yakfihim annaaa anzalnaa ‘alaikal kitaaba yutlaa ‘alaihim; inna fee zaalika larahmatanw wa zikraa liqawminy yu’minoon (section 5)
52. Qul kafaa billaahi bainee wa bainakum shaheedaa; ya’lamu maa fis samaawaati wal ard; wallazeena aamanoo bil baatili wa kafaroo billaahi ulaaa’ika humul khaasiroon
53. Wa yasta’jiloonaka bil’azaab; wa law laaa ajalum musammal lajaaa’ahumul a’zaab; wa la ya’tiannahum baghta tanw wa hum laa yash’uroon
54. Yasta’jiloonaka bil’azaab; wa inna Jahannama la muheetatum bil kaafireen
55. Yawma yaghshaahumul ‘azaabu min fawqihim wa min tahti arjulihim wa yaqoolu zooqoo maa kuntum ta’maloon
56. Yaa ‘ibaadiyal lazeena aamanooo inna ardee waasi ‘atun fa iyyaaya fa’budoon
57. Kullu nafsin zaaa’iqatul mawti summa ilainaa turja’oon
58. Wallazeena aamanoo wa ‘amilus saalihaati la nubawwi ‘annahum minal Jannati ghurafan tajree min tahtihal anhaaru khaalideena feehaa; ni’ma ajrul ‘aamileen
59. Allazeena sabaroo wa ‘alaa Rabbihim yatawakkaloon
60. Wa ka ayyim min daaabbatil laa tahmilu rizqahaa; al laahu yarzuquhaa wa iyyaakum; wa Huwas Samee’ul Aleem
61. Wa la’in sa altahum man khalaqas samaawaati wal arda wa sakhkharash shamsa wal qamara la yaqoolunnal laahu fa anna yu’fakoon
62. Allaahu yabsutur rizqa limany yashaaa’u min ‘ibaadihee wa yaqdiru lah; innal laaha bikulli shai’in Aleem
63. Wa la’in sa altahum man nazzala minas samaaa’i maaa’an fa ahyaa bihil arda min ba’di mawtihaa la yaqoolunnal laah; qulil hamdu lillah; bal aksaruhum laa ya’qiloon (section 6)
64. Wa maa haazihil hayaa tud dunyaaa illaa lahwunw-wa la’ib; wa innad Daaral Aakhirata la hiyal ha yawaan; law kaano ya’lamoon
65. Fa-izaa rakiboo fil fulki da’awul laaha mukhliseena lahud deena falammaa najjaa hum ilal barri izaa hum yushrikoon
66. Li yakfuroo bimaaa aatainaahum wa li yatamatta’oo fasaw fa ya’lamoon
67. Awalam yaraw annaa ja’alnaa haraman aaminanw wa yutakhattafun naasu min haw lihim; afabil baatili yu’minoona wa bini’matil laahi yakfuroon
68. Wa man azlamu mimma nif taraa ‘alal laahi kaziban aw kazzaba bilhaqqi lammaa jaaa’ah; alaisa fee jahannama maswal lil kaafireen
69. Wallazeena jaahadoo feenaa lanahdiyannahum subulana; wa innal laaha lama’al muhsineen (section 7)

Translation

In the name of Allah, the Compassionate, the Merciful.

1. Alif , Lam , Mim.
2. Do people think that they will be left (at ease) only on their saying, :We believe and will not be put to any test?
3. Indeed We have tested those who were before them. So Allah will surely know the ones who are truthful, and He will surely know the liars.
4. Or do those who commit evils think that they will outstrip Us? Evil is what they predicate.
5. Whoever hopes to meet Allah (must be sure that) Allah‘s appointed time has to come, and He is the All-Hearing, the All-Knowing.
6. Whoever strives, strives for his own benefit. Surely Allah is independent of all the worlds.
7. Those who believe and do righteous deeds, We will expiate their bad deeds and will give them a better reward (than their expectation) for what they used to do.
8. We have instructed man to do good to his parents. And if they insist upon you that you should ascribe partners to Me, then do not obey them. To Me is your return; then I shall tell you what you used to do.
9. And those who believe and do righteous deeds, We shall include them among the righteous.
10. Among men there are those who say, :We believe in Allah , but when they are persecuted in (the way of) Allah, they take the persecution of men, as equal to the punishment of Allah. And should any help come from your Lord, they will certainly say, :We were with you. Is it not that Allah knows well what lies in the hearts of the people of all the worlds?
11. Allah will certainly know those who believe and He will certainly know the hypocrites.
12. Those who disbelieve say to those who believe, :Follow our way, and we will bear the burden of your sins. And they are not (able) to bear the burden of their sins in the least. Indeed they are pure liars.
13. They shall certainly bear their own loads, and some other loads along with their own loads, and they will certainly be questioned about what they used to forge.
14. We sent NuH to his people. So he stayed with them one thousand, less fifty, years. Then the Deluge seized them, and they were transgressors.
15. So We saved him and the people of the Ark, and made it a sign for all the worlds.
16. And (We sent) Ibrahim when he said to his people, :Worship Allah and fear Him. That is better for you if you know.
17. You only worship idols beside Allah, and you invent a lie. In fact those whom you worship beside Allah do not have power to give you provision. So seek provision with Allah and worship Him and be grateful to Him. To Him you are to be returned.
18. And if you reject me, then many nations have rejected their messengers before you. The messenger has no more obligation than to convey the message clearly.
19. Did they not see how Allah originates the creation, then He will do it again. Surely this is easy for Allah.
20. Say, :Go about in the land and look how He has originated the creation. Then Allah will create the subsequent creation. Surely Allah is powerful to do everything.
21. He punishes whom He wills and has mercy on whom He wills. And to Him you are to be turned back.
22. You are not (able) to frustrate (Allah) neither in the earth nor in the sky. And, apart from Allah, you have neither a protector nor a helper.
23. And those who deny the signs of Allah and meeting with Him — those will despair of My mercy, and those are the ones for whom there is a painful punishment.
24. So, the response of his (Ibrahim) people was none but that they said, :Kill him or :Burn him . So Allah saved him from the fire. Surely in this there are signs for a people who believe.
25. And he (Ibrahim) said, :You have adopted idols instead of Allah, only because of love (you have) with each other in the worldly life. Then on the Day of Judgment you will reject each other, and will curse each other. And your abode is the Fire, and you will have no helpers.
26. So LuT believed in him, and he (Ibrahim) said, :I am going to leave my homeland towards my Lord. Surely He is the Mighty, the Wise.
27. And We granted him IsHaq (Isaac) and Ya’qub (Jacob), and assigned prophet-hood and Book to his progeny, and gave him his reward in the world; and of course, in the Hereafter, he will be one of the righteous.
28. And (We sent) LuT when he said to his people, :Indeed you commit the shameful act that no one in the worlds has ever preceded you in it.
29. Is it (not) a fact that you go for men (to satisfy your lust) and rob the wayfarers and commit evil in your gathering? So the answer of his people was none but that they said, :Bring us Allah‘s punishment, if you are one of the truthful.
30. He said, :My Lord, help me against the people who make mischief.
31. And when Our messengers came to Ibrahim with the good news, they said, :We are going to destroy the people of this town. Surely its people have been transgressors.
32. He said, :There is LuT in it. They said, :We know well who is in it. We will certainly save him and his family except his wife who will be among those remaining behind.
33. And when Our messengers came to LuT, he grieved for them and his heart was straitened because of them, but they said, :We are going to save you and your family, except your wife who will be among those remaining behind.
34. We are going to bring down on the people of this town a punishment from the sky, because they used to act sinfully.
35. And We left from it (the town) an evident sign for a people who understand.
36. And (We sent) to Madyan their brother Shu’aib. So he said, :O my people, worship Allah and fear the Last Day, and do not roam about in the land as mischief makers.
37. So they gave the lie to him, then they were seized by the earthquake and they remained in their homes lying on their faces.
38. And (We destroyed) ‘Aad and Thamud, and it is visible to you through their dwellings. And the Satan had beautified for them their deeds, so he prevented them from the (right) way, even though they were people of insight.
39. And (We also destroyed) Qarun and Pharaoh and Haman. Indeed Musa came to them with clear signs; so they acted arrogantly on the earth, and were not (able) to escape.
40. Thus We seized each one of them for his sin. So to some of them We sent a violent wind; and some of them were seized by a Cry; and some of them We made to sink in the earth; and some of them We drowned. And Allah was not to do injustice to them, but they used to do injustice to their own selves.
41. The example of those who have adopted patrons other than Allah is like the spider that has made a house, while indeed the weakest of houses is the house of the spider. If only they know.
42. Surely, Allah knows whatever thing they invoke beside Allah, and He is the Mighty, the Wise.
43. We site these examples for people, but no one understands them except the knowledgeable ones.
44. Allah has created the heavens and the earth with truth. Surely in this there is a sign for the believers.
45. Recite ( O Prophet) what is revealed to you of the Book, and establish Salah . Surely Salah restrains one from shameful and evil acts. Indeed remembrance of Allah is the greatest of all things. Allah knows what you do.
46. Do not debate with the people of the Book unless it is in the best manner, except with those of them who commit injustice. And say, :We believe in what is sent down to us and sent down to you, and our God and your God is One, and to Him we submit (ourselves).
47. Thus We have sent down the Book to you. So those to whom We have given the Book believe in it. And from these (the people of Makkah) there are ones who believe in it, and no one rejects Our verses except the infidels.
48. You ( O Prophet,) have never been reciting any book before this, nor have you been writing it with your right hand; had it been so, the adherents of falsehood would have raised doubts.
49. But it (the Qur‘an in itself) is (a package of) evident signs in the hearts of those who are given knowledge. And no one rejects our verses except the wrongdoers.
50. And they say, :Why is it that no signs (miracles) have been sent down to him from his Lord? Say, :Signs are only with Allah, and I am only a plain warner.
51. Is it not sufficient for them that We have sent down to you the Book that is being recited to them? Surely in it there is mercy and advice for a people who believe.
52. Say (unto them, O Muhammad): Allah sufficeth for witness between me and you. He knoweth whatsoever is in the heavens and the earth. And those who believe in vanity and disbelieve in Allah, they it is who are the losers.
53. They bid thee hasten on the doom (of Allah). And if a term had not been appointed, the doom would assuredly have come unto them (ere now). And verily it will come upon them suddenly when they perceive not.
54. They bid thee hasten on the doom, when lo! hell verily will encompass the disbelievers
55. On the day when the doom will overwhelm them from above them and from underneath their feet, and He will say: Taste what ye used to do!
56. O my bondmen who believe! Lo! My earth is spacious. Therefor serve Me only.
57. Every soul will taste of death. Then unto Us ye will be returned.
58. Those who believe and do good works, them verily We shall house in lofty dwellings of the Garden underneath which rivers flow. There they will dwell secure. How sweet the guerdon of the toilers,
59. Who persevere, and put their trust in their Lord!
60. And how many an animal there is that beareth not its own provision! Allah provideth for it and for you. He is the Hearer, the Knower.
61. And if thou wert to ask them: Who created the heavens and the earth, and constrained the sun and the moon (to their appointed work)? they would say: Allah. How then are they turned away?
62. Allah maketh the provision wide for whom He will of His bondmen, and straiteneth it for whom (He will). Lo! Allah is Aware of all things.
63. And if thou wert to ask them: Who causeth water to come down from the sky, and therewith reviveth the earth after its death? they verily would say: Allah. Say: Praise be to Allah! But most of them have no sense.
64. This life of the world is but a pastime and a game. Lo! the home of the Hereafter – that is Life, if they but knew.
65. And when they mount upon the ships they pray to Allah, making their faith pure for Him only, but when He bringeth them safe to land, behold! they ascribe partners (unto Him),
66. That they may disbelieve in that which We have given them, and that they may take their ease. But they will come to know.
67. Have they not seen that We have appointed a sanctuary immune (from violence), while mankind are ravaged all around them? Do they then believe in falsehood and disbelieve in the bounty of Allah?
68. Who doeth greater wrong than he who inventeth a lie concerning Allah, or denieth the truth when it cometh unto him? Is not there a home in hell for disbelievers?
69. As for those who strive in Us, We surely guide them to Our paths, and lo! Allah is with the good.

[From Holy Quran Translation by Muhammad Marmaduke Pickthall and Ma’ariful Quran English by Mufti Taqi Uthmani ]

Commentary

وَهُمْ لَا يُفْتَنُونَ (And will not be put to test – 29:2). It is derived from Fitnah, which means trial or test. The believers, especially the prophets and pious, have to go through many a trials in this world. However, they always come out victors in the end. These trials and tribulations sometimes come as a result of enmity of the infidels and sinners by way of afflictions, as have been experienced by the Holy Prophet (صلى الله عليه وآله وسلم) and many other prophets, and at times in the form of diseases, as was experienced by Sayyidna Ayyub (عليه السلام) . And for others many of these trial types are combined together.

Although the background under which this verse was revealed, according to many narrations, was the harassment faced by the companions of the Holy Qur’ an from the infidels at the time of hijrah, but otherwise its message is common to all times. The sense is that the pious, saints and scholars will face the trials and tribulations in all times. (Qurtubi).

فَلَيَعْلَمَنَّ اللَّـهُ الَّذِينَ صَدَقُوا (So Allah will surely know the ones who are truthful – 29:3). It means that through tests and hardships the good and the bad, and the sincere and non-sincere will be differentiated, because if the hypocrites are mixed up with the sincere believers and are not identified, it may create a number of problems. The object of this verse is to elucidate the difference between the good and the bad, and between the sincere and the non-sincere. The expression used for this purpose is that Allah Ta’ ala will find out who are the true ones and who are the liars. Since He knows about every one even before his birth, whether he is a true one or a liar, the sense carried by this expression is that tests and trials are conducted to bring the distinction of good and bad on surface, so that others should also know.

Hakim-ul-Ummah Thanawi (رح) has copied the argument of his Shaikh, Maulana Muhammad Ya` qub (رح) that sometimes people are addressed by descending down to their level of intellect. The common man makes distinction between the sincere and the hypocrites by testing him out. Therefore, according to their approach of understanding Allah Ta’ ala has said that, through various means, We would find out who is sincere and who is not, even though He knows everything from the very beginning.

Commentary

وَوَصَّيْنَا الْإِنسَانَ (And We have instructed man – 29:8). Wasiyyah (وَصِیَّۃ) means to call someone for some action, when the call is based on advice and well wishing. (Mazhari)

بِوَالِدَيْهِ حُسْنًا (to do good to his parents – 29:8). The Word Husn (حُسن) is an infinitive which means ‘ to be good’. at is meant here is to adopt good behavior. The meaning of the sentence is quite clear that Allah Ta’ ala has advised man to treat his parents kindly.

وَإِن جَاهَدَاكَ لِتُشْرِ‌كَ بِي (And if they insist upon you that you should ascribe partners to Me – 29:8). It should be taken note of that the limit of kind treatment with parents should not go beyond the point where it comes in conflict with the injunctions of Allah Ta’ ala. If they force toward infidelity or associating some one with Allah, then they must not be obeyed, as advised in a hadith لَا طَاعَۃَ لِمَخلُوقِ فِي مَعصِیِّۃِ الخَالِق (A created being must not be obeyed in, disobedience of the Creator). This Hadith has been reported by Imam Ahmad and Hakim رحمة الله عليهwho has held it as Sahih).

This verse was revealed in connection with Sayyidna Sa’d Ibn Abi Waqqas (رض) . He was one of the ten companions to whom the Holy Prophet (صلى الله عليه وآله وسلم) had given the good news of being in paradise, and who are called Al-‘Ashrah Al-mubashsharah. He was an extremely obedient son of his mother and was always alert to look after her comfort. When his mother, Hamnah hint Abi Sufyan, learnt that her son, Sa’d, had accepted Islam, she got very upset and warned him against that, and then swore an oath that she would neither eat nor drink unless he turned back to his ancestral religion, or she would die of thirst and hunger, and he would be blamed universally for being the killer of his mother. (Muslim, Tirmidhi). Through this Qur’anic verse Sayyidna Sa’d (رض) was commanded not to listen to his mother.

Baghawi has reported in his narration that the mother of Sayyidna Sa’d (رض) did not eat and drink for a day and night, and according to some other versions, for three days and three nights, and sticking to her oath, remained hungry and thirsty. For Sayyidna Sa’d (رض) mother’s love and obedience was one thing, but Allah’s command was another, which naturally took precedence over everything else. So he went to her and said to her firmly ` Dear mother, if there were hundred spirits in your body, and they were departing one by one, I would not have deserted my religion even seeing that scenario. It is now up to you whether you eat and drink or die. In any case I cannot abandon my religion’. Having been disappointed by his firmness, she started eating food.

Commentary

وَقَالَ الَّذِينَ كَفَرُ‌وا (And those who disbelieve say – 29:12). The infidels had tried all sorts of devices to mislead the Muslims and to hinder the progress of their faith. Sometimes they tried to get hold of Muslims by show of power and wealth, and at others by trying to put doubts in their minds. This verse mentions one such move made by them. They asked Muslims not to leave their ancestral religion in fear of torments in the Hereafter, because no such thing was going to happen at the first place, but even the belief of the Muslims about the Hereafter would come true, they (the infidels) were willing to undertake that they themselves would bear all the torments in the Hereafter on behalf of the Muslims, and the Muslims would not suffer at all.

A similar incident is related in the last ruku’ of Surah –Najm أَفَرَ‌أَيْتَ الَّذِي تَوَلَّىٰ وَأَعْطَىٰ قَلِيلًا وَأَكْدَىٰ (Have you seen the one who turned his back, and gave a little, then stopped – 53:33-34). Once some infidels hoodwinked a naive friend of theirs by saying that if he gave them some money here in this world, they would save him in the Hereafter by taking upon themselves his share of the torment. He in fact started paying them the amount, but later stopped it. His foolishness and the absurdity of his action are related in detail in Surah -Najm.

A similar sort of offer made by the infidels to the Muslims is related here. In response to this offer Allah Ta’ ala has said that those who say so are liars. They would not take upon them the burden of any one else. وَمَا هُم بِحَامِلِينَ مِنْ خَطَايَاهُم مِّن شَيْءٍ إِنَّهُمْ لَكَاذِبُونَ (And they are not (able) to bear the burden of their sins in the least. Indeed they are pure liars. -.29:12). It means that when they will see the severity of torment in the Hereafter, they would not dare to take upon themselves the share of anyone else. Hence their promise is false. It is also commented in Surah An-Najm that even if they were ready to take upon them the torment of others, Allah Ta’ ala will not allow it. Because it is against the code of justice that someone else is made to undergo the punishment for the crime committed by another person.

The other point made by the Qur’an here is that although they will not be able to relieve others by taking on themselves the recompense for the sins others have committed, but this much is true that their effort to misguide others and to drift them away from the righteous path is by itself a big sin, which will be loaded upon them in addition to their own sins. This way they will be carrying their own sins as well as that of misguiding others.

Invitation to sin is also a sin, the punishment of which is the same as that of committing it.

It comes out quite clearly from this verse that the one who invites others to sin, or helps others in committing it, is as much a criminal as the one who actually commits it. A hadith quoted by Sayyidna Abu Hurairah (رض) and Anas Ibn Malik (رض) relates that once the Holy Prophet (صلى الله عليه وآله وسلم) said ` Anyone inviting people toward righteousness would be entitled to the collective blessings of all those who would act on his advice, without any reduction from the share of their reward; and anyone inviting people toward sin will also suffer the collective punishment of all those who would act upon his invitation to sin, without any reduction from the punishment of those who have committed that sin’. (Muslim, Ibn Majah, Qurtubi)

Commentary

It was described in the previous verses that infidels keep on their opposition and afflictions on Muslims as a routine. In the above verses the Holy Prophet (صلى الله عليه وآله وسلم) was consoled by relating some incidents of earlier people that this practice of harassment of believers by the infidels is going on for long. But they never lost hope due to such harassments. Therefore, you too should not care about the troubles afflicted by the infidels, and should keep on performing firmly your prophetic obligations.

Among the earlier prophets, the story of Sayyidna Nuh (عليه السلام) was related first. It was so because he was the very first prophet who had to confront with the infidelity and association of others with Allah Ta’ ala. Secondly, any other prophet did not experience the extent of harassment he had to put up with from his own people. It was because he had the exclusive honour from Allah Ta’ ala of having very long life. His life span of nine hundred and fifty years (950) years as quoted by the Holy Qur’an is true without any element of doubt. However, in certain narrations it is mentioned that this relates to the period of his preaching and teaching, and there are additional periods of his life before this and after the deluge. وَاللہُ أعلَم

Living such an unusually long life continuously in preaching and teaching, and enduring all sorts of afflictions, including drubbing and strangling throughout this period, from the infidels was a special distinction of Sayyidna Nuh (عليه السلام) . Despite all these difficulties and tribulations he did not lose heart ever.

The second story is that of Sayyidna Ibrahim (عليه السلام) who too passed through many testing trials. First the fire of Namrud, then migration from Syria to a howling deserted place, then slaughtering of the son. All these tribulations tell about the hardships he had gone through. Within the story of Sayyidna Ibrahim (عليه السلام) a brief mention is also made of Lut (عليه السلام) and his people. Then upto the end of the Surah mention is made of some other prophets and their antagonistic people. All these stories were related to keep the spirit of the Holy Prophet (صلى الله عليه وآله وسلم) high, and to make Muslims steadfast to the religion.

Commentary

فَآمَنَ لَهُ لُوطٌ ۘ وَقَالَ إِنِّي مُهَاجِرٌ‌ إِلَىٰ رَ‌بِّي (So Lut believed in him and he (Ibrahim عليه السلام) said, “I am going to leave my homeland towards my Lord. – 29:2, 6). Sayyidna Lut (عليه السلام) was the nephew of Sayyidna Ibrahim (عليه السلام) . He was the very first one to accept faith after watching the miracle of Ibrahim (عليه السلام) in the fire of Namrild. When Sayyidna Ibrahim (عليه السلام) planned to migrate from his hometown, Kutha – a township of Kufah – along with his wife Sayyidah Sarah, who was his cousin and had accepted Islam, and Sayyidna Lut (عليه السلام) he said إِنِّي مُهَاجِرٌ‌ إِلَىٰ رَ‌بِّي . That is ` I am going to leave my homeland toward my Lord’ It meant that he wanted to go to some place where there was no obstacle in worshipping Allah.

Ibrahim An-Nakha’i and Qatadah رحمة الله عليه are of the opinion that this sentence was said by Sayyidna Ibrahim (عليه السلام) ،

because the next sentence, i.e وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ (And We granted him Ishaque and Yaqub) is pointing certainly toward Sayyidna Ibrahim (عليه السلام) . However, some other commentators are of the view that إِنِّي مُهَاجِرٌ‌ إِلَىٰ رَ‌بِّي (I am going to leave my homeland) was said by Sayyidna Lut (عليه السلام) . But in the present context, the former explanation appears more appropriate. Although Sayyidna Lut (عليه السلام) had accompanied Sayyidna Ibrahim (عليه السلام) during this journey, but being subordinate to him, his separate mention was not called for, like Sayyidah Sarah, who was subordinate to Sayyidna Ibrahim (عليه السلام) ، was not mentioned separately.

First prophetic migration in world’s history

Sayyidna Ibrahim (عليه السلام) was the first prophet who had to migrate from his hometown for the sake of religion. He underwent this migration at the age of 75 years. (Qurtubi).

The reward for some actions is bestowed in this world as well

وَآتَيْنَاهُ أَجْرَ‌هُ فِي الدُّنْيَا (And gave his reward in the world – 29:27). That is, ` We rewarded Ibrahim for his sacrifices in the way of Allah and righteous actions in this world also’. He is made popular and the Imam among the people of the world. He is respected by all alike, whether Jews, Christians or idol worshippers. In the Hereafter he will be among the Salihin (righteous) of the Paradise. It clarifies that although the real reward for good deeds will be awarded in the Hereafter, but a small part of it is also given in this world. Some authentic ahadith have also described about the award of benefits in this world against good deeds, and depraved outcome of the bad deeds. Maulana Hakim-ul-Ummah (رح) has put together all such acts in his booklet ` Jaza’-ul-A` mal’ (جَزَاّء الاَعمَال ).

Commentary

وَلُوطًا إِذْ قَالَ لِقَوْمِهِ إِنَّكُمْ لَتَأْتُونَ الْفَاحِشَةَ (And [ We sent ] Sayyidna Lut (عليه السلام) when he said to his people, “Indeed you commit the shameful act – 29:28). Here Sayyidna Lut (عليه السلام) has described three vicious sins of his people. One, unnatural offence of man with man; two, highway robbery against travelers; and three, commitment of sin openly before others in their group meetings. There is no specification of the third sin in the Holy Qur’an. Thus, it is deduced that every sin, which is a sin in its own right, if committed openly with indifference, it becomes a double sin, irrespective of the type of sin. At this point, some Imams of Tafsir (exegesis) have listed all such sins, which these wretched persons used to commit in their meetings. For instance, throwing stones on travelers and making fun of them, as Umm Hani’ (رض) reports it in a hadith. Other commentators have reported that these insolent people were in the habit of committing sins openly before all others.

Out of the three sins mentioned in this verse the first one is most disgusting, which was never committed before in the whole world, and even wild beasts abstain from it. The entire ummah is unanimous on that it is a worse sin than adultery. (Ruh)

Commentary

The stories of the earlier people, that are mentioned in these verses briefly, have been related in detail in the previous Surahs. For instance, the story of Shu’aib and those of ` Ad and Thamud have been related in Surahs Al-A` raf and Hud, and the incidents of Qarun, Haman, and the Pharaoh have just passed in Surah Al- Qasas.

وَكَانُوا مُسْتَبْصِرِ‌ينَ (They were people of insight – 29:38). This word is derived from Istibsar, which means sight; and Mustabsir is used for observer. The meaning of this sentence is that those who insisted on infidelity and shirk (associating partner with Allah) and got themselves involved in perdition and Allah’s wrath were no fools or insane. They were very clever having insight, but their intelligence and sagacity was confined to mundane considerations. They did not realize that there would be a day of reckoning for all good and bad actions, when there would be complete justice, because the cruel and the oppressors move about in this world without hindrance, but those oppressed and afflicted are compelled to endure injustice. The day this injustice will finish and justice will be the order of the day is called the Hereafter. They are at a loss to comprehend this bit.

The same subject is coming ahead in Surah Ar-Rum, where it is said يَعْلَمُونَ ظَاهِرً‌ا مِّنَ الْحَيَاةِ الدُّنْيَا وَهُمْ عَنِ الْآخِرَ‌ةِ هُمْ غَافِلُونَ (They know what is superficial of the worldly life, but of the Hereafter they are negligent. – 30:7). .

Some commentators have interpreted the meaning of وَكَانُوا مُسْتَبْصِرِ‌ينَ (They were people of insight) that these people did have faith in their heart and did understand well the necessity of the Day of Judgment, but the mundane considerations had compelled them to reject it.

وَإِنَّ أَوْهَنَ الْبُيُوتِ لَبَيْتُ الْعَنكَبُوتِ (And surely the weakest of houses is the house of the spider – 29:41). ` Ankabut (عَنكَبُوتِ ) is the Arabic language equivalent for spider. There are different species of spiders. Some of them live underground. Apparently those are not meant here. Instead the specie of spider meant here is the one which weaves web for itself, and stays suspended in it. It attracts and kills flies in the cobweb. Among all the known types of nests, dens and other abodes of animals, the spider’s web is the weakest. Even a mild breeze can break its threads. This verse has described those who worship and place their trust in any one other than Allah, are like the web of spider, which is extremely weak. The trust of those who depend on idols or any human is as weak and fragile as the trust of a spider on its web.

Ruling

Scholars have different viewpoints in the matter of killing of spiders and removing of cobwebs from the houses. Some do not like it, because at the time of hijrah the spider weaved its web at the mouth of the cave Thaur, and thus made a place of respect for itself. Khatib has reported that Sayyidna ` Ali (رض) had prohibited its killing. But Tha` labi and Ibn ` Atiyyah have quoted a narration, again from Sayyidna ` Ali            رضي الله تعالى عنه that says طَھِّرُوا بُیُوتَکُم مِّن نَسجِ العَنکَبُوتِ فَاِنَّ ترکَہ، يُورثُ الفَقَر (Clean your homes from the web of the spider, because its retaining causes poverty.) The chain of the narrators of both these reports is not reliable, but the second narration draws credence from other narrations in which keeping of homes clean is stressed. (Ruh u1-Mani)

وَتِلْكَ الْأَمْثَالُ نَضْرِ‌بُهَا لِلنَّاسِ وَمَا يَعْقِلُهَا إِلَّا الْعَالِمُونَ (And these examples We cite for people, and no one understands them except the knowledgeable ones. – 29:43). After comparing the weakness of the gods of disbelievers with cobweb, it is stressed that Allah Ta’ ala provides such clear examples to elucidate the truth of Oneness. But only knowledgeable persons draw benefit from them, and the people at large do not ponder, so that they could also understand the truth.

Who is knowledgeable in the sight of Allah?

Imam Baghawi has quoted with his own sanad (chain of narrators) a report from Sayyidna Jabir (رض) that the Holy Prophet (صلى الله عليه وآله وسلم) recited this verse and said ` knowledgeable is the one who ponders over Allah’s message, and acts in obedience to Him, and keeps away from the deeds that annoy Him’.

This explains that one does not become knowledgeable in the sight of Allah only by developing some understanding of Qur’an and Oath. To be on that high pedestal one needs to give a continual careful thought to Qur’an, and then lead a life conforming to Qur’ anic teachings.

Musnad of Ahmad has reproduced a narration of Sayyidna ‘Amr Ibn Al-` As (رض) that he said he had learnt one thousand amthal (maxims or examples) from the Holy Prophet (صلى الله عليه وآله وسلم) . After reproducing this narration, Ibn Kathir has observed that it was a great honour for Sayyidna ` Amr Ibn Al-` As (رض) ، because those who understand the examples (Amthal) given by Allah Ta’ ala and His messenger are termed by the present verse as knowledgeable.

Sayyidna ` Amr Ibn Murrah (رض) has said that he felt very bad whenever he came across any such verse of the Holy Qur’an, which he could not understand, because Allah has said وَتِلْكَ الْاَمْثَالُ نَضْرِبُهَا لِلنَّاسِ ۚ وَمَا يَعْقِلُهَآ اِلَّا الْعٰلِمُوْنَ (And these examples We cite for people, and no one understands them except the knowledgeable). (Ibn Kathir).

Commentary

اتْلُ مَا أُوحِيَ إِلَيْكَ (And recite (0 Muhammad) what is revealed to you – 29:45). In the previous verses some incidents of a few prophets and their people were related, in which some rebellious infidels were also mentioned, who faced various divine punishments. There were also some words of solace for the Holy Prophet (صلى الله عليه وآله وسلم) ، and consolation for the believers, in that how the earlier prophets had endured various types of hardships. There was also persuasion for continuing the work of teaching and preaching, and not to lose heart under any circumstances.

A brief but comprehensive formula for the reform of people

In the above verses the Holy Prophet (صلى الله عليه وآله وسلم) is advised a brief but comprehensive formula for inviting people towards Allah. If acted upon, this formula opens the avenues leading to practicing religion with all its precept, and the natural hurdles that come in the way in practicing it are removed easily. This elixir formula is made up of two parts; one is the recitation of the Holy Qur’an, and the other, establishment of prayers. Although the real object here was to make all people adhere to the two basics, but for the sake of persuasion and emphasis, the Holy Prophet (صلى الله عليه وآله وسلم) was directed first to practice them, because it was much easy for the followers to act upon the teachings of Islam when they saw the Holy Prophet (صلى الله عليه وآله وسلم) practicing it.

Out of the two components of the formula, recitation of Qur’an is the spirit behind and foundation of everything. The next in order is the establishment of prayers, which has been selected for mentioning here to the exclusion of all other acts and obligations. The wisdom behind placing prayer above all other worships has also been explained that it keeps one away from shameless and obscene acts. The prayer is supreme among all the worships and obligations in its own right, and is a pillar to the religion. Fahsha’ are all those shameless and obscene acts and utterances that are regarded bad and vile in all societies, no matter Islamic or non-Islamic, for instance, adultery, murder, abduction, robbery, lying, etc. Munkar (translated above as ‘evil’ ) is that act or utterance on which there is unanimity of opinion of all religious jurists as being impermissible or Haram. Therefore, if there is a difference of opinion by the religious jurists, no one of the two views can be regarded as munkar. The two words, fahasha’ and munkar, encompass in them all the crimes, and sins – both open and concealed – which are mischievous by themselves and a great hurdle in the way of righteous deeds.

How does prayer stop from all sins?

According to innumerous authentic ahadith, this verse means that there is a peculiar effect of the establishment of salah (prayer) that whoever performs it stops committing sins, provided it is not offered just for the sake of offering. One should offer prayers strictly in accordance with the wordings of Qur’an, that is for its iqamah (establishment). The meaning of iqamah of Salah is to perform it both inwardly and outwardly with the manners and mores the Holy Prophet (صلى الله عليه وآله وسلم) used to perform. All along his life, he stressed that the body, clothes and the place of offering prayer should be clean. Offering prayer in congregation, and to perform all actions in line with Sunnah are outward mores of the prayer. As for inward mores, one should stand in prayer with fear of Allah and humility in a manner that he is begging from Him.

The one who establishes prayer, Allah Ta’ ala graces him with Divine help to tread the righteous path, and to keep away from all types of sins. If someone does not get rid of sins despite offering prayers, then there is some flaw in his prayers. It is mentioned in a hadith reported by Sayyidna ` Imran Ibn Husain (رض) that the Holy Prophet (صلى الله عليه وآله وسلم) was asked about the sense of the verse by إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ‌ (Surely, Salah restrains from shamelessness and evil – 29:45). The Holy Prophet (صلى الله عليه وآله وسلم) replied, مَن لَّم َتنھَہ عَنِ الفَحشآءِ وَالمُنکَرِ فَلَا صَلوٰۃَ لَہُ (رواہ ابن أبي حاتم بسندہ عن عمران بن حُصَين والطبرابی من حديث ابی معاويۃ) That is ` if anyone’s prayer did not stop him from his sins then his prayer is nothing’.

Sayyidna Ibn Masud (رض) has reported that the Holy Prophet (صلى الله عليه وآله وسلم) once said لَا صلوٰۃ لِمَن لَّم یُطِعِ الصَّلوٰۃ (Ibn Jarir), that is ` one who does not obey his prayer his prayer is nothing’. The obedience of prayer is that one should keep away from sins (fahsha’ and munkar).

While interpreting this verse Sayyidna Ibn ` Abbas (رض) has said that if someone’s prayer does not make him do the righteous deeds and prevent from sins, then such a prayer would draw him even farther from Allah Ta’ ala.

Ibn Kathir has reproduced all the three narrations in one place and has concluded that these ahadith are not marfu` which means that these words are not the words spoken by the Holy Prophet (صلى الله عليه وآله وسلم) but are the expositions put forward in explaining this verse by the three scholars namely, ` Imran Ibn Husain, ` Abdullah Ibn Masud, Ibn ` Abbas and Sayyidna Abu Hurairah (رض) has reported in a narration that someone came to the Holy Prophet صلى الله عليه وآله وسلمand said ` a person offers tahajjud (night

prayer) at night, and steals after the day break’. The Holy Prophet (صلى الله عليه وآله وسلم) replied, ` The prayer will soon desist him from stealing’. (Ibn Kathir) Some other narrations have also related that after this remark from him he stopped stealing.

Answer to a doubt

Some persons express their doubt that many a people offer prayers regularly and yet indulge in grave sins, which apparently looks in conflict with this verse. Some have replied to this doubt by explaining that Salah forbids those offering prayers from sins, but it is not necessary that all take up the advice in right earnest, and stop committing sins. After all Qur’an and hadith also desist everyone from committing sins, yet many do not pay any attention to the advice, and do not refrain from sinning.

But most commentators have explained that the verse is not in the form of a command, but it is the effect of prayer, which desists those who offer their prayers regularly from committing sins, by Divine help. But if one is not graced with the Divine help to get rid of sins, it means that there is some flaw in his prayers, and he has not been able to fulfill the requirements of iqamah of Salah. Above referred ahadith also endorse this view.

وَلَذِكْرُ‌ اللَّـهِ أَكْبَرُ‌ وَاللَّـهُ يَعْلَمُ مَا تَصْنَعُونَ (And indeed remembrance of Allah is the greatest (thing). And Allah knows what you do. – 29:45). Here remembrance of Allah could mean the remembrance carried out in the prayer or otherwise is supreme. The other meaning of the word could be that when His servants remember Him, it is His promise that He too remembers them before angels فَاذْكُرُ‌ونِي أَذْكُرْ‌كُمْ (Remember Me, and I will remember you – 2:152). For the servants who worship Allah it is the biggest blessing. Many a companions and the generation that followed them have endorsed this interpretation. Ibn Jarir and Ibn Kathir رحمۃ اللہ علیہما have also preferred this view. There is also an allusion under this view that the real reason of getting rid of sins through prayers is that Allah Ta’ ala also remembers the servant at that time before the angels. Thus its auspiciousness relieves him from his sins.

Commentary

وَلَا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ إِلَّا الَّذِينَ ظَلَمُوا (And do not debate with the people of the Book unless it is in the best way, except those from them who commit injustice. – 29:46). It means that if one has to get involved in a discussion or debate with the people of the book, he should present his arguments in an affable manner. For instance, it is prudent to answer an impudent remark with politeness, the rage with mildness, and uncivilized tumult with dignified speech.

إِلَّا الَّذِينَ ظَلَمُوا (except those from them who commit injustice – 29:46). But those who wronged you in that they stuck to their stubbornness and obstinacy in return to your dignified gentle speech, they do not deserve this kindness from you. If you give them tit for tat, you are justified, although it is still preferable that they are not replied with rudeness for rudeness, and cruelly for their cruelty. Rather they be treated with courtesy for their rudeness, and with fairness for their unfairness. Some other Qur’anic verses elaborate this advice: وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلِ مَا عُوقِبْتُم بِهِ وَلَئِن صَبَرْ‌تُمْ لَهُوَ خَيْرٌ‌ لِّلصَّابِرِ‌ينَ (16:126): That is, you are entitled to take revenge of their injustice in equal manner, ‘but if you opt for patience, it is definitely much better for those who are patient’.

The advice given in this verse for a polite and dignified treatment in the case of a debate with the people of the book is also accorded in Surah An-Nahl with regard to the pagans. At this place the people of the book are especially identified for the reason given right after this. That is, if they were to ponder, there is a great deal common in the two faiths, which should help them accept Islam. Hence it is said وَقُولُوا آمَنَّا بِالَّذِي أُنزِلَ إِلَيْنَا وَأُنزِلَ إِلَيْكُمْ (And say: We believe in what is sent down to us and sent down to you – 29:46). It means that the Muslims should tell the people of the book at the time of argument ` we have faith in the revelations sent to us through our Prophet (صلى الله عليه وآله وسلم) ، and also on those revelations which were sent to you through your prophets. Hence, you have no reason for any hostility against us’.

Does this verse endorse the authenticity of Torah and Injil in their present form?

The manner in which this verse endorses the belief of Muslims in Torah and Injil is their general faith in them, as they were revealed in their original form. It means that whatever Allah Ta’ ala had revealed in these books, they had faith in that. It does not mean that they have faith in their altered and distorted form of the text as well. Many of the alterations were made in the books even before the time of the Holy Prophet (صلى الله عليه وآله وسلم) ، and many more were carried out later. This work on amendments has not ceased yet. Muslims have faith only on that part of Torah and Injil that were revealed on Sayyidna Musa (عليه السلام) and Sayyidna Isa (عليه السلام) respectively. The altered part of the books is excluded from that.

Torah and Injil in their present form can neither be believed nor rejected altogether

It is recorded in Sahih Al-Bukhari that Sayyidna Abu Hurairah (رض) has reported that the People of the Book used to read Torah and Injil in their original language, Hebrew, but for Muslims they would relate only its translation in Arabic. the Holy Prophet (صلى الله عليه وآله وسلم) instructed the Muslims in this regard that they should neither believe nor reject what they (Jews and Christians) tell them, and instead simply say آمَنَّا بِالَّذِي أُنزِلَ إِلَيْنَا وَأُنزِلَ إِلَيْكُمْ (We believe in what is sent down to us and sent down to you – 29:46). That is ` We have symbolic faith in that what was revealed on your prophets, but what you are telling us we do not consider it as authentic. Therefore, we abstain from endorsing or rejecting it’.

The status of the narrations of the People of the Book quoted by the commentators in their commentaries is also the same. The object of their reproduction in the commentaries is meant to highlight their historical position. They cannot be used for determining what is permitted (halal) and what is not permitted حَرَام (haram).

مَا كُنتَ تَتْلُو مِن قَبْلِهِ مِن كِتَابٍ وَلَا تَخُطُّهُ بِيَمِينِكَ إِذًا لَّارْ‌تَابَ الْمُبْطِلُونَ (And you have never been reciting any book before this, nor have you been writing it with your right hand, had it been so, the people of falsehood would have raised doubts. – 29:48). That is Before the revelation of the Qur’an you could neither read nor write, rather you were unlettered (اُمِّی). If it was not so, and you were literate, then there could have been a possibility of doubt for the infidels to put the blame that you were repeating what you had read in, the earlier books, Torah and Injil, and it was not a new revelation sent down on you by way of prophethood.’

It was a great honour and miracle for the Holy Prophet (صلى الله عليه وآله وسلم) to be unlettered

Allah Ta’ ala had demonstrated so many evident and clear miracles to prove the prophethood of the Holy Prophet (صلى الله عليه وآله وسلم) ، and it was one of those miracles that He made him unlettered. Neither he could read anything nor could he write at all. Forty years of his life were spent in this fashion before the eyes of the people of Makkah. He did not have any acquaintance with the People of the Book wherefrom he could have learnt anything. In fact, there were no People of the Book living in Makkah. Suddenly, at the age of forty years, such a speech started flowing from his mouth that was a miracle not only in its theme and meaning, but also in the pinnacle of its eloquence.

Some scholars have tried to prove that he was unlettered in the beginning, but later Allah Ta’ ala taught him how to read and write. In support of their contention they quote a hadith regarding the incident of Hudaibiyah, which says that when the agreement between the Holy Prophet (صلى الله عليه وآله وسلم) and the infidels of Makkah was being written, it was started by the Muslims with the words, مِن مُحَمَّدِ عبد اللہ و رسَوُلِہٖ – (From Muhammad, the slave of Allah and His messenger). On this the disbelievers of Makkah objected that his being the messenger of Allah was the real bone of contention, and if they had accepted him as a messenger of Allah, there would not have been any dispute among them. Therefore, they would not accept the words ` and His messenger’ along with his name. Sayyidna Ali (رض) had written this agreement, so, the Holy Prophet (صلى الله عليه وآله وسلم) asked him to erase it, to which he declined out of respect and reverence for him. Then the Holy Prophet (صلى الله عليه وآله وسلم) took the paper in his own hand, and after erasing the words ` His messenger’ wrote مِن مُحَمَّدِ بن عَبدَاللہِ (From Muhammad, the son of ` Abdullah).

In this narration, the act of writing has been attributed to the Holy Prophet (صلى الله عليه وآله وسلم) which led some people to think that he knew how to write. But the correct position is that the act of writing was attributed to him in the narration as a colloquial expression. It is a fairly common idiom spoken quite widely that if someone gets something written by an ascribe, the writing is attributed to the former, even though he has not written it himself. The other possibility is that Allah Ta’ ala made him write this bit miraculously on this occasion. Also, by writing just a few words, one cannot be called a literate, but would still remain an unlettered. Furthermore, it would not be an honour for him to be labeled as literate, rather the honour is in him being an unlettered.

Commentary

From the very beginning of this Surah until now the enmity of the infidels toward Muslims, their rejection of the Oneness of God and prophethood of the Holy Prophet (صلى الله عليه وآله وسلم) ، and putting hurdles in the way of truth and believers were described. In the above verses a way out of this entanglement is suggested in order to come out of the turmoil and spread and propagate the truth, and establish justice – the common name for this action is hijrah (migration).It means to leave the hometown and land where one is forced to speak and act against the truth.

Command in connection with hijrah and removal of doubts encountering in its way

إِنَّ أَرْ‌ضِي وَاسِعَةٌ فَإِيَّايَ فَاعْبُدُونِ (Surely My earth is vast. So, Me alone you worship – 29:56). Allah Ta’ ala has made it clear that His land is very vast and no one should have the excuse that he could not observe the Oneness of Allah, and could not worship Him because in a certain city or country the infidels were in power. It is made clear in these verses that the Muslims should leave the land for the sake of Allah where they are forced to get involved in infidelity and sin, and should try to find out a place for living where they could abide by the commands of Allah Ta’ ala, and persuade others also to follow the same. This is what hijrah is all about.

During the course of migration one is likely to encounter, as a rule, two types of risks, which may hold him back from migration. The first risk is to his life in that the infidels and his adversaries would come in his way, and in order to obstruct his move might take up arms to finish him. In addition, there could be a possibility of his being caught by adversaries on his way out. Hence, there is yet another risk to his life.

وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُبَوِّئَنَّهُم مِّنَ الْجَنَّةِ غُرَ‌فًا تَجْرِ‌ي مِن تَحْتِهَا الْأَنْهَارُ‌ خَالِدِينَ فِيهَا (And those who believe and do righteous deeds, We shall accommodate them in mansions of the Paradise beneath which rivers flow, where they will live forever – 29:58).

The other risk involved in hijrah (migration) is about the arrangement of sustenance in the strange land. One does manage the sustenance at one’s own place through employment, trade, cultivation, or inherited land, but on migration all that is left behind. So, how would he manage the sustenance in the new environment? Answer to this apprehension is given in the next three verses by saying that you regard the mundane possessions and arrangements as the cause of your sustenance, but who has given you all this? It is your mistake to consider that you have arranged it all on your own. Without the help and will of Allah nothing could be procured. If He wills, one gets unlimited sustenance without any visible means, and if He does not, then despite all sorts of visible means, one does not get anything. For elaborating this point first it is said:

وَكَأَيِّن مِّن دَابَّةٍ لَّا تَحْمِلُ رِ‌زْقَهَا اللَّـهُ يَرْ‌زُقُهَا وَإِيَّاكُمْ (And how many an animal there is that does not carry its provision. Allah gives provision to it as well as to you, – 29:60), that is, ` You should ponder over the fact that there are innumerable animals on earth who do not collect and store their sustenance, nor do they worry about its collection. But Allah Ta’ ala provides them their sustenance daily by His grace’. This applies to almost all animals, except a few. For instance, ants and rats are two such animals that store their food. Ants do not come out of their holes in winter; hence store the food during the summer season. Among the birds crow is the only one that collects food in its nest, but then forgets it. Thus, all the countless animals living on earth are those who neither collect their food for the next day, nor do they have means to do so. It is stated in a hadith that all the birds set off from their nests at dawn in a state of hunger, and return in the evening satiated. They all get their sustenance daily from the bounty of Allah Ta’ ala, and the practice goes on throughout their lifetime.

After stating the real source of sustenance for all, that is the bounty of Allah Ta’ ala, it is said that if you ask the infidels as to who has created the earth and the skies, or who controls the movement of the sun and the moon, or who brings in the rain, and who makes the vegetation grow; then even they will admit that it is all controlled and done by One entity, that is Allah Ta’ ala. In the next sentence it is advised to ask them as to why do they then worship any other than Allah and regard it as their mentor. From the next verse وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْ‌ضَ (And if you ask them as to who has created the heavens and the earth – 29:61) until the end of the ruku` this subject continues.

In short, the second impediment in the way of hijrah is one’s worry for sustenance, but that too is based on wrong assumptions. Provision of sustenance is not in the hands of its resources, but it is a direct gift of Allah Ta’ ala. It was He who had provided the sustenance in the first place, and it is He who would provide it at the second place. Therefore, this second assumed apprehension should also not come in the way of 11-hijrah.

When does Hijrah become obligatory?

The meaning and definition of Hijrah and its blessings and auspiciousness has been detailed in Surah An-Nisa’ under verses 97 to 100. The changes in religious laws in respect of Hijrah were described under verse 98  One aspect of the subject was omitted there, which is being discussed below.

When the Holy Prophet (صلى الله عليه وآله وسلم) migrated from Makkah under instructions from Allah Ta’ ala, and in turn instructed all the Muslims to do the same, provided they had the means, at that time, it was obligatory for all Muslims to migrate. No man or woman was exempt from this rule. The only exemption was given to those who did not have the means to migrate.

At that time migration was not just compulsory but was also regarded as a sign of being Muslim. One who did not migrate, despite having the means for it, was not considered a Muslim, and was treated like an infidel. This point has been elaborated in Surah An-Nisa’ verse 89    حَتَّىٰ يُهَاجِرُ‌وا فِي سَبِيلِ اللَّـهِ (unless they migrate in the way of Allah – 4:89). In those days the position of hijrah was like professing the kalimah لا إله إلا الله). As one is accepted in Islam only after recitation of this kalimah (that is after testifying that he had accepted Islam as his faith), the same way it was regarded necessary to migrate to be a Muslim if one had the means. Similarly, as those were exempt from recitation of the kalimah who could not speak, those were also exempt from migration who did not have the means for it. This is also mentioned in verse 98 of Surah An-Nisa’إِلَّا الْمُسْتَضْعَفِينَ إِلَّا الْمُسْتَضْعَفِينَ (Except the oppressed – 4:98). As for those who stayed on in Makkah, despite having the means to migrate, they were warned very strongly of jahannam in verse 97 of Surah An-Nisa’ إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنفُسِهِمْ قَالُوا فِيمَ كُنتُمْ قَالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْ‌ضِ قَالُوا أَلَمْ تَكُنْ أَرْ‌ضُ اللَّـهِ وَاسِعَةً فَتُهَاجِرُ‌وا فِيهَا فَأُولَـٰئِكَ مَأْوَاهُمْ جَهَنَّمُ (Those whom the angels take while they had wronged themselves, (to them) the angels said, “What were you (involved) in?” They said, “We were oppressed in the earth.” They said, “Was not the earth of Allah wide enough that you might have sought refuge in it?” As for such, their shelter is Jahannam. And it is an evil place to return. – 4:97).

After the victory of Makkah, the obligatory command for hijrah was withdrawn, because Makkah itself turned into a house of Islam. The Holy Prophet (صلى الله عليه وآله وسلم) issued the following order: لَا ھَجرَۃَ بَعدَ الفَتحِ that is, after the victory of Makkah there is no need to migrate from there. The Divine command to migrate from Makkah and later its withdrawal is established from categorical statements of the Qur’an and Sunnah. The religious jurists have deduced the following rulings from this incident:

Ruling

If someone is not free to hold on to Islam in a city or in a country, and is constrained to act against its teachings or follow the infidel rites, then it becomes obligatory on him to migrate to a place or country where he can follow and practice rites and teachings of Islam, provided he has the means to do so. However, if one does not have the means to travel or there is no place available to him where he could practice the religious obligations, then he is ‘excused’ in the religious term.

Ruling

If there is freedom of action to follow one’s religion in a non-Muslim country, migration from there is still preferable, though not compulsory or obligatory. For undertaking migration it is not necessary that the country is of non-Muslims, rather it becomes obligatory from a country where the commandments of Allah are flouted openly, no matter even if it is called Islamic on the basis of its Muslim rulers.

Hafiz Ibn ajar in Fath al-Bari has adopted this ruling, and it is not in conflict with the principles of Hanafiyyah. A narration quoted in Musnad of Ahmad on the authority of Sayyidna Abu Yahya Maula-Az Zubair Ibn Al–` Awwam also endorses this view. The hadith narrates that the Holy Prophet (صلى الله عليه وآله وسلم) said:

` All cities belong to Allah, and all the people are His servants. Therefore, wherever you find goodness you live there’.

Ibn Jarir has reported with his own chain of narrators that Sayyidna Said Ibn Jubair (رح) had said ` leave that city where sins and obscenity are common’. And the Imam of Tafsir, ` Ata’ (رض) had said that ` run away from the city where you are forced to commit sins’.

Commentary

In the preceding verses it was said about the infidels and disbelievers that if they were asked about the creation of the earth and skies, the solar system, the water cycle and its effect on growth of vegetation, they would reply that all this is created and controlled by Allah Ta a1a. They did not believe that any one had any involvement in their creation or control, yet in their worship they associate idols with Allah. The reason for this is أَكْثَرُ‌هُمْ لَا يَعْقِلُونَ (Most of them do not understand – 29:63).

At this point the question arises that, after all, they were not insane but intelligent and sensible people. They performed many important and skillful jobs. Then, how have they lost their balance of mind? The answer to this query is given in the first of the above verses by saying that they are lost in the love of material attractions of the world, which are mortal and would disappear soon. They are totally oblivious of the life hereafter, which would last forever. The life of this world is nothing more than a pastime for amusement and fun, but the real and lasting life is that of Hereafter. وَمَا هَـٰذِهِ الْحَيَاةُ الدُّنْيَا إِلَّا لَهْوٌ وَلَعِبٌ وَإِنَّ الدَّارَ‌ الْآخِرَ‌ةَ لَهِيَ الْحَيَوَانُ (And this worldly life is nothing but an amusement and play, and the Last Abode is the real life indeed. – 29:64). Here the word Hayawan is used in the sense of hayah (life) (Qurtubi).

In this verse the life of this world is held to be an amusement and play. It means that as amusements are finished and gone after a while and do not have any objective or lasting impact, the mundane attractions are also similar in nature.

In the next verse, yet another bad habit of the disbelievers is pointed out. Despite believing that Allah Ta’ ala is unique and solitary in His creation, they associate idols with Him ignorantly. Then, it is all the more surprising that whenever they are hit by some calamity, they have the firm belief that none of their idols had the power to take them out of that. They know well that it is only Allah who can remove the calamity, and none of their idols could do anything. To elaborate this point a paradigm is illustrated in verse 65: ` when they are on a journey in the river and there is a risk of their drowning, they call out only Allah to get rid of it, and not any of their idols’. Allah Ta’ ala listens to their prayer, as being totally helpless at that moment, they break off temporarily all their contacts with false gods and look upon Him only. So, He brings them out of the storm safely. But soon after the wretched people reach the land safely, they forget about His grace in no time, and start calling the idols as His associates. This is the meaning of the verse فَإِذَا رَ‌كِبُوا فِي الْفُلْكِ (29:65).

Note

This verse tells us that when an infidel regards himself totally helpless and calls out Allah Ta’ ala for help in the belief that no one else can save him from the calamity, at that moment Allah Ta’ ala accepts the prayer of even an infidel. It is because at that time he is desperate (a mudtarr); and Allah Ta’ala has promised to accept the prayer of a mudtarr. (Qurtubi)

The declaration in another verse وَمَا دُعَاءُ الْكَافِرِ‌ينَ إِلَّا فِي ضَلَالٍ (And the prayer of the disbelievers does not but go astray – 13:14) relates to the Hereafter, where no entreaty from them will be accepted when they would appeal for mercy against the torment.

أَوَلَمْ يَرَ‌وْا أَنَّا جَعَلْنَا حَرَ‌مًا آمِنًا (Did they not see that We have made a peaceful sanctuary حَرَم[ haram ] – 67). In the preceding verses it was described that the deeds and actions of the infidels were foolish and irrational. On the one hand, they accept Allah as the sole Creator and master of everything, and on the other they associate their self-chiseled idols with Him. Then, it is not that they just believe Him to be the sole Creator of everything, but they know well that it is only He who brings them out safely from all types of calamities. But after achieving deliverance, they get involved again in associating their idols with Him.

Some disbelievers in Makkah used to put forward the plea that although they accepted Islam as the true faith, but if they were converted to it and followed its tenets, they would be risking their lives against the Arab world, who were deadly against Islam. If they became Muslims, the Arabs would pounce upon them and kill them. (Ruh)

In reply to this, Allah Ta’ ala said that this was also a bogus excuse, because He had accorded such an honour and eminence to Makkans, that is not available to any people living anywhere in the world. He had made the entire land of Makkah حَرَم haram. All Arabs respected حَرَم haram, whether they were believers or infidels. They all believed that killing was not allowed there. It was not only the killing and fighting that was banned in the حَرَم haram but the hunting and cutting of trees too were not permitted. If any stranger entered the حَرَم haram, his life would be completely secured. Therefore, putting forward the risk of life as justification for non-acceptance of Islam was only a lame excuse.

وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا (And those who strive in Our way We will certainly take them to Our paths – 69). The real meaning of jihad is to put in all efforts to remove the hurdles in the way of faith. These hurdles include those that are put up by the infidels, for which fighting is at the top pedestal, and also those hurdles that are created by one’s own Self and by Shaitan.

There is a promise in this verse for both types of jihad, that Allah Ta’ ala guides those waging jihad to the righteous way. It means that when there is a ‘confusion between evil and virtue, truth and false, and profit or loss, and a wise person wonders which way to adopt, on such occasions Allah Ta’ ala guides those striving in His way to the path which is straight, righteous and without risk. In other words, He turns their hearts toward a way that may bring the divine blessing and the best results.

Knowledge improves if it is acted upon

Sayyidna Abu Ad-Darda’ (رض) while interpreting this verse has said that the people who strive for acting in accordance with their knowledge are promised by Allah Ta’ ala in this verse that He will disclose to them some other areas of knowledge that they did not have before. Fudayl Ibn ` Iyad (رح) has given yet another interpretation to this verse, that is, ` those who strive for knowledge, We make it easy for them to act’. (Mazhari). وَاللہُ سبحانَہُ و تعالیٰ اَعلَم

 [From Ma’ariful Quran English by Mufti Taqi Uthmani]