Tafseer as-Sa'di Volume 8 (Juz 22 - 24) [8] 9786035013598, 9786035013673

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IN THE NAME OF

ALLAH THE MOST GRACIOUS, THE MOST MERCIFUL

VOLUME 8

Ta

fseer a s

-S a 'd i

Juz’ 22-24

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Title:

Tafseer as-Sa'di V o l.

8 (Juz' 22-24)

Author: Abdur-Rahman Nasir as-Sa‘di English Edition 1 (2018) Translator: Nasiruddin al-Khattab Edited by: Huda Khattab Layout Design: IIPH Cover Design: Samo Press Group, Beirut

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VOLUME 8

T

a

f s e e r

a

s

- S

'

a

d

Juz’ 22-24

( J j f l l l Jj 4aa j j i f l 0 < A |ll

j m

u

)

r s - r n *

Abdur-Rahman Nasir as-Sa‘di Translated by

Nasiruddin al-Khattab Edited by

Hilda Khattab

—j Ll ^ JJ djLoJUUI jla JI International Islamic Publishing House

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i

Copyright © 2018 International Islamic Publishing House King Fahd National Library Cataloging-in-Publication Data

as-Sa'di, Abdur-Rahman Nasir Tafseer as-Sa'di Vol. 8 (Juz' 22-24) / Abdur-Rahman Nasir as-Sa'di; Nasiruddin al-Khattab — Riyadh, 2018 10 volumes 480 pp ; 21 cm 1- Qur'an - Interpretations II-Title

I- Nasiruddin al-Khattab (translator)

227.6 dc Legal Deposit no. 1439/3410 ISBN Hardcover: 978-603-501-359-8 (set) 978-603-501-367-3 (Vol. 8)

All rights reserved fo r the Publisher. No part o f this book may be produced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without written permission from the Publisher. The scanning, uploading and distribution o f this book via the Internet or via any other means without the written permission o f the Publisher is illegal and punishable by law. Please purchase only authorized electronic editions, and do not participate in or encourage electronic piracy o f copyrighted materials. Your support is appreciated.

International Islamic P ublishing H ouse (IIPH) P.O. Box 55195 R iyadh 11534, Saudi A rabia E-mail: editorial@ iiph.com — iiphsa@ gmail.com w w w .iiph.com

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C ontents

1 3

Pronunciation and Transliteration C h a r t.......................

15

Arabic honorific s y m b o ls .....................................................

19

H adith grade t e r m s ................................................................ 20 33. Soorat al-Ahzab Soorat al-A h zab 3 1 .................................................................................

21

Soorat al-A h zab 32-34 ..........................................................................

22

Soorat al-A h zab 3 5 .................................................................................

26

S oorat al-A h zab 3 6 .................................................................................

28

S oorat al-A h zab 3 7 .................................................................................

29

S oorat al-A h zab 38-39 ..........................................................................

34

S oo rat al-A h zab 4 0 .................................................................................

35

S oo rat al-A h zab 41 - 4 4 ..........................................................................

36

S oo rat al-A h zab 4 5 -4 8 ..........................................................................

38

Soorat al-A h zab 4 9 .................................................................................

42

S oorat al-A h zab 5 0 .................................................................................

44

S oorat al-A h zab 5 1 .................................................................................

47

S oorat al-A h zab 5 2 .................................................................................

49

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6

I

Tafseer as-Sa 'di

S o orat al-A h zab 53-54 ..........................................................................

51

S oorat al-A h zab 5 5 .................................................................................

54

S o orat al-A hzab 5 6 .................................................................................

55

S o orat al-A h z ab 57-58 ..........................................................................

56

S o orat al-A h zab 59-62 ..........................................................................

58

S o orat al-A hzab 63-68 ..........................................................................

61

S o orat al-A h zab 6 9 .................................................................................

63

S o orat al-A hzab 7 0 - 7 1 ..........................................................................

64

Soorat al-A h zab 72-73 ..........................................................................

66

34. Soorat Saba' S o o rat S a b a '1 - 2 ......................................................................................

68

S o o rat S a b a ' 3 - 5 ......................................................................................

70

Soo rat S a b a ’ 6 ...........................................................................................

73

Soo rat S a b a ' 7 - 9 ......................................................................................

74

Soo rat S a b a ’ 10-11 .................................................................................

77

Soo rat S a b a ’ 1 2 - 1 4 .................................................................................

79

Soo rat S a b a ’ 1 5 - 2 1 .................................................................................

82

S o o rat S a b a ’ 22-23 .................................................................................

88

Soorat S a b a ’ 24-27 .................................................................................

92

So o rat S a b a ’ 2 8 -3 0 .................................................................................

96

S oorat S a b a '3 1 - 3 3 .................................................................................

97

S o o rat S a b a ’ 34-39 ................................................................................. 100 So o rat S a b a ’ 4 0 -4 2 ................................................................................. 103 S oorat S a b a ’ 4 3-45 ................................................................................. 104

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Contents I

7

S oo rat S a b a ’ 4 6 -5 0 ................................................................................. 107 S o o rat S a b a ’ 5 1 - 5 4 .................................................................................... I l l 35. S o o ra t F a tir (M akki) S oorat F atir 1 - 2 ............................................................................................114 S oorat F atir 3 - 4 ............................................................................................116 S oorat F atir 5 - 7 ............................................................................................117 S oorat F atir 8 ............................................................................................. 118 S oorat F atir 9 .............................................................................................

119

S oorat F atir 10........................................................................................... 120 S oorat F atir 11.............................................................................................. 121 S oo rat F atir 1 2 -1 4 .......................................................................................123 S oo rat F atir 1 5 -1 8 .................................................................................... 126 S oo rat F atir 1 9 -2 4 .......................................................................................130 S oorat F atir 2 5 - 2 6 .................................................................................... 132 S oorat F atir 2 7 - 2 8 .................................................................................... 133 S o o rat F atir 2 9 - 3 0 .................................................................................... 135 S o o rat F atir 3 1 - 3 5 .................................................................................... 137 Soo rat F atir 3 6 - 3 7 .................................................................................... 141 Soo rat F atir 3 8 ........................................................................................... 143 S o o rat F atir 3 9 ........................................................................................... 143 Soo rat F atir 4 0 .............................................................................................. 144 S o o rat F atir 4 1 .............................................................................................. 146 S oorat F atir 4 2 - 4 3 .................................................................................... 147 S oo rat F atir 4 4 - 4 5 .................................................................................... 149

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8

|

Tafseer as-Sa ‘di 36 . S o o ra t Y a S een (Mcikki)

S oo rat Y a Seen 1 - 1 2 ............................................................................... 151 S o orat Y a Seen 1 3 - 2 7 ............................................................................... 1 5 7 S o o rat Y a S een 2 8 - 3 0 ............................................................................ 163 S o orat Y a Seen 3 1 - 3 2 ............................................................................... 1 64 So o rat Y a Seen 3 3 -3 6 ............................................................................ 165 S oorat Y a Seen 3 7 - 4 0 ............................................................................ 1 6 7 S o o rat Y a S een 4 1 - 5 0 ............................................................................... 169 S o o rat Y a S een 51 - 5 4 ............................................................................ 172 S oo rat Y a S een 55-58 ............................................................................ 174 S oorat Y a S een 59-67 ............................................................................ 175 S o o rat Y a S een 6 8 ...................................................................................... 179 S oorat Y a S een 6 9 - 7 0 ............................................................................ 179 S oorat Y a S een 7 1 - 7 3 ............................................................................... 180 S o o rat Y a S een 74-75 ............................................................................ 181 S oorat Y a Seen 7 6 .......................................................................................182 S o o rat Y a S een 77-83 ............................................................................ 182 37 . S o o ra t as-S affat

(Makki) S o orat as-S affat 1-11................................................................................. 187 S oorat as-S affat 12-21 ............................................................................... 190 S oorat as-S affat 2 2 -2 6 ............................................................................ 193 S o orat as-S affat 2 7 -3 9 ............................................................................ 194 S o orat as-S affat 4 0 -4 9 ............................................................................ 198

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Contents I

9

S oorat as-S affat 5 0 -6 1 ............................................................................ 201 S oorat as-S affat 6 2 -7 4 ............................................................................ 204 S oorat as-S affat 7 5 -8 2 ............................................................................ 2 0 7 S oorat as-S affat 8 3 -1 1 2 .......................................................................... 209 S oorat as-S affat 1 1 3 ..................................................................................21 7 Soorat as-S affat 1 1 4 -1 2 2 .......................................................................... 218 S oorat as-S affat 1 2 3 -1 3 2 ....................................................................... 219 Soorat as-S affat 133-138 ....................................................................... 221 S oo rat as-S affat 1 3 9 -1 4 8 ........................................................................ 222 S oo rat as-S affat 1 4 9 -1 5 7 ....................................................................... 225 S oo rat as-S affat 1 5 8 -1 6 0 ....................................................................... 226 S o o rat as-S affat 161 -1 6 3 ....................................................................... 22 7 S o o rat as-S affat 164 -1 6 6 ....................................................................... 228 Soo rat as-S affat 1 6 7 -1 8 2....................................................................... 229 38.

Soorat Sad ( \ 1it k k I ) S oorat Sad 1-11............................................................................................232 So o rat $ a d 1 2 -1 5......................................................................................... 238 So o rat Sad 1 6 -2 0...................................................................................... 239 S oorat Sad 2 1 -2 6 ...................................................................................... 241 S oorat Sad 2 7 -2 9 ...................................................................................... 245 S oorat Sad 3 0 -4 0 ...................................................................................... 247 S o o rat Sad 41 - 4 4 ...................................................................................... 255 S oorat Sad 4 5 -4 7 ...................................................................................... 2 5 7 S oorat Sad 48 ........................................................................................... 258 S oorat Sad 4 9 -5 4 ...................................................................................... 259

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10 |

Tafseer as-Sa'di

S o o rat $ a d 5 5 -6 4 ...................................................................................... 261 S oo rat $ a d 6 5 -8 8 ...................................................................................... 264 39.

Soorat az-Zumar

(Alakki) S o o rat a z -Z u m a r 1 - 3 ..................................................................................272 S o o rat a z -Z u m a r 4 ...................................................................................... 27 7 S oo rat a z -Z u m a r 5 - 7 ..................................................................................278 S o o ra t a z -Z u m a r 8 .......................................................................................282 S o o rat az-Z u m a r 9 .......................................................................................283 S o o rat az-Z u m a r 10.................................................................................... 284 S o o rat a z -Z u m a r 1 1 -1 6 .............................................................................286 S o o rat a z -Z u m a r 1 7 -1 8 .............................................................................289 S o o rat a z -Z u m a r 1 9 -2 0 .......................................................................... 291 S o o rat a z -Z u m a r 2 1 .................................................................................... 292 S o o rat a z -Z u m a r 2 2 ................................................................................. 293 Soorat az-Z u m ar 2 3 ................................................................................. 294 S oorat az-Z u m ar 2 4 - 2 6 .......................................................................... 296 S o o rat a z -Z u m a r 2 7 - 3 1 .......................................................................... 298 S o orat az -Z u m a r 3 2 - 3 5 .......................................................................... 300 S o o rat a z -Z u m a r 3 6 - 3 7 .......................................................................... 303 S o o rat a z -Z u m a r 3 8 ................................................................................. 304 S o o rat a z -Z u m a r 3 9 - 4 0 .......................................................................... 305 Soorat az-Z u m ar 4 1 ....................................................................................306 S o o rat a z -Z u m a r 4 2 ................................................................................. 30 7 S o o rat az-Z u m ar 4 3 - 4 4 .......................................................................... 308 S oo rat a z -Z u m a r 4 5 - 4 6 .......................................................................... 310

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Contents I

11

Soorat az-Z u m ar 4 7 - 4 8 .......................................................................... 312 S oorat az-Z u m ar 4 9 - 5 2 .......................................................................... 3 1 4 S oorat az-Z u m ar 5 3 - 5 9 ........................................................................ 316 Soorat az-Z u m ar 6 0 - 6 1 ........................................................................ 320 Soorat az-Z u m ar 6 2 - 6 3 ........................................................................ 322 Soorat az-Z u m ar 6 4 - 6 6 ........................................................................ 324 S oorat az-Z u m a r 6 7 ................................................................................ 325 S oorat az-Z u m a r 6 8 - 7 0 ........................................................................ 326 S oorat az-Z u m a r 71 - 7 5 ........................................................................ 329

40. Soorat Ghafir S oorat G h afir 1 - 3 .......................................................................................335 S oorat G h afir 4 - 6 .......................................................................................33 7 S oorat G h afir 7 - 9 .......................................................................................339 S oorat G h afir 1 0 - 1 2 ..................................................................................343 S oorat G h afir 1 3 - 1 7 ..................................................................................346 S oorat G h afir 18-20 ............................................................................... 351 S o o rat G h afir 21-22 ............................................................................... 353 S o o rat G h a fir 23-25 ............................................................................... 354 S oo rat G h a fir 26-29 ............................................................................... 356 S oo rat G h afir 30-31 ............................................................................... 3 6 0 S o o rat G h afir 32-33 ............................................................................... 361 S oo rat G h a fir 34-35 ............................................................................... 363 S oorat G h afir 36-37 ............................................................................... 365 Soorat G h afir 38-44 ............................................................................... 36 7 S oo rat G h afir 4 5 -4 6 ............................................................................... 370

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12 I

Tafseer as-Sa ‘di

S o orat G h a fir 4 7 -5 0 ............................................................................... 371 S o orat G h afir 51-52 ............................................................................... 37 3 S o o rat G h a fir 53-55 ............................................................................... 37 4 S o orat G h afir 56 ...................................................................................... 375 S oorat G h a fir 57-59 ............................................................................... 376 S o o rat G h a fir 60 ...................................................................................... 378 S o orat G h afir 61-65 ............................................................................... 378 S o o rat G h a fir 6 6 -6 8 ............................................................................... 383 S o o rat G h a fir 6 9 -7 6 ............................................................................... 385 S o o rat G h a fir 77 ...................................................................................... 389 S o o rat G h a fir 78 ...................................................................................... 390 S o o rat G h a fir 79-81 ............................................................................... 391 S o o rat G h a fir 82-85 ............................................................................... 392 41.

Soorat Fussilat (Makki) S oorat F u ssilat 1 - 8 .................................................................................... 396 S o o rat F u ssilat 9 - 1 2 ..................................................................................400 S o o rat F u ssilat 1 3 - 1 4 ............................................................................... 403 S o o rat F u ssilat 1 5 - 1 6 ............................................................................... 405 S o o rat F u ssilat 1 7 - 1 8 ............................................................................... 406 S o o rat F u ssilat 19-24 ............................................................................ 407 S o o rat F u ssilat 2 5 ...................................................................................... 410 S o o ra t F u ssilat 2 6 -2 9 ............................................................................ 412 S oorat F u ssilat 30-32 ............................................................................ 414 S oorat F u ssilat 3 3 ...................................................................................... 416 S o orat F u ssilat 34-35 ............................................................................ 418

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Contents a 13 Soorat F u ssilat 36-39 ............................................................................ 4 1 9 Soorat F u ssilat 40-42 ............................................................................ 4 2 2 S o orat F u ssilat 43 .................................................................................... 4 2 4 S o orat F u ssilat 44 .................................................................................... 425 S oorat F u ssilat 4 5 -4 6 ............................................................................ 4 2 7

Glossary of Islamic T e r m s ......................................................429 I n d e x ..............................................................................................435

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P ronunciation and T ransliteration C hart

Arabic script

Pronunciation

Transliterated form

1

sh o rt ‘a ’, as in cat

a

lo n g er ‘a ’, as in cab (n o t as in cake)

a

Ibl as in bell, rubber an d tab

b

It/ as in tap, mustard and sit

t

o

tak es the so u n d o f the preced in g diacritical m ark so m etim es en d in g in h 0

(w h en in p au sal form ): ah, ih o r ooh; or a tu (n ), a ti(n ) o r ata(n) w h en u n in terru p ted

h or t (w hen fo llo w ed by an o th er A rab ic w ord)

/th / as in thing, maths an d wealth

th

£

1)1 as in ja m , ajar an d age

j

C

initial Pol, and m ay o c cu r m ed ially and

a ‘h a rsh e r’ sound th an the E nglish h

in w o rd -fin al p o sitio n as w ell as in Bach (in G erm an ); m ay occu r

C

in itially an d m ed ia lly as w ell

kh

/d / as in do, muddy an d red

d

as in this, fa th er an d smooth

dh

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Tafseeras-Sa‘di

16 I

Arabic script

Pronunciation

Transliterated form

/r/ as in ra w , arid an d w ar; m ay j

also be a ro lled ‘r ’, as p ro n o u n ced

r

in S panish

Izl as in zoo, easy and gaze

z

lT 1

/s/ as in so, messy an d grass

s

t. o*

as in ship, ashes an d rush

sh

j

no clo se e q u iv a le n t in E nglish, b u t m ay be ap p ro x im ated by

o*

p ro n o u n cin g it as /sw / o r / s/ farth er

s

b ack in the m outh no clo se eq u iv alen t in E nglish, but m ay be ap p ro x im ated by p ro n o u n cin g it as

d

/d / farth er b ack in the m outh no close eq u iv a le n t in E nglish, but m ay

\>

be ap p ro x im ated by p ro n o u n cin g it as

t

III farth er back in the m outh no clo se e q u iv a le n t in E nglish, but m ay Ji

be ap p ro x im ated by p ro n o u n cin g ‘th e ’

dh

farth er b ack in th e m outh no clo se eq u iv alen t in English: a g u ttu rL

6

al sound in th e b ack o f the thro at no clo se eq u iv alen t in E nglish, but m ay be clo sely ap p ro x im ated

t

by p ro n o u n cin g it like the F ren ch /r/ in

gh

‘ro u g e ’ /f/ as in fill, effort and m uff

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f

Pronunciation and transliteration chart I

Arabic script

Pronunciation

Transliterated form

no clo se eq u iv ale n t in E n g lish , bu t m ay

J

be ap p ro x im ated by p ro n o u n cin g it as

q

IkI farth er b ack in th e m outh

•J J

Ikl as in king, buckle an d tack /l/ as in lap, halo; in th e w o rd A llah, it beco m es v elarized as in ball

k l

f

/m / as in men, simple and ram

m

j

Ini as in net, ant an d can

n

/h / as in hat; u n lik e /h / in E n g lish , in

4. - o ~ A

A rabic /h / is p ro n o u n c e d in m edial and

h

w o rd -fin al p o sitio n s as w ell

J

as in wet and away

w

J

long ‘u ’, as in boot an d too

oo

IJ

as in yard and mayo

y

if

long ‘e ’, as in eat, b eef an d see

ee

g lottal stop: m ay be closely ap p ro x im ated by p ro n o u n cin g it like ‘t ’

(o m itted

in the C o ck n e y E ng lish

in initial

p ro n u n ciatio n o f butter, bu ’er,

p o sitio n )

(■

o r the stop so und in uh-oh!

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17

18 |

Tafseer as-Sa'di

Diphthongs Arabic script

Pronunciation

Transliterated form

J O ‘J 1

long ‘o ’, as in ow e, 6 o a r an d go

au, aw

long ‘a ’, as in aid, rain and say

ay, ai, ei

Diacritical m arks (tashkeel) Name of mark

Pronunciation

Transliterated form

very sh o rt ‘a ’ o r schw a

a

(u n stressed v ow el)

fathah

sh o rte r v ersio n o f ee o r schw a

i

(u n stressed v ow el)

kasrah >

sh o rter versio n o f oo

u

a d o u b led c o n so n a n t is stressed in the

double

w ord, an d the length o f the sound is

letter

d am m ah

shad d ah

also d o u b led no v o w el sou n d b e tw e e n co nson a nts or

ab sence o f

at the end o f a w ord

vow el

sukoon

■•♦O' -♦o*>

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Arabic honorific sym bols

m

(4g)

Subhanahu wa Ta'ala

(ill)

salla Allahu 'alayhi wa sallam B lessings and peace be upon

T he E xalted

him

(iff)

‘alayhi as-salam

M ay peace be upon him

radiya Allahu ‘anhu

M ay A llah be p le a se d w ith him

{'■iff)

radiya Allahu 'anha

M ay A lla h b e p le a se d w ith h er

(fetse)

radiya Allahu 'anhuma

M ay A lla h be p le a se d w ith bo th o f them

(M sf) radiya Allahu ‘anhum

M a y A llah be p le a se d w ith all o f them

ifff)

radiya Allahu 'anhunna

M ay A lla h be p le a se d w ith all o f them (fem ales only)

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H ad ith grade term s

S ound:

saheeh

R eliable:

hasan

W eak:

da 'eef

O dd:

ghareeb

A uthentic:

in clu d es

n

sound, reliab le, o r any grade in betw een

A ccep tab le: sakat ‘anhu; th e grad er o f th e h adith did not co m m en t on it, m ean in g that he found n o thing u nacceptable in it

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Soorat al-A hzab

s

(continued)

0

0

33:31. But w hoever am ong you is devoutly obedient to A llah and His M essenger, and does righteous deeds, We will give her a double rew ard, and We have prepared for her a generous provision.1

«(But w h o e v e r a m o n g y o u ^ th is is ad d ressed to the w iv es o f the P ro p h e t (sal la Allahu ‘alayhi wa sal lam - b le ssin g s an d p e a c e be up o n h im ) dis devoutly obedien t to A llah and His M essenger, and does righteous deeds)? w h e th e r th ey are few o r m any, ^ We w ill giv e h er a d o u b le reward)? th at is, tw ice as m uch as is given to an y o n e else, ^ a n d W e h a v e p re p a re d fo r h e r a g e n e ro u s pro v isio n )* n a m e ly paradise. T hey w ere d evoutly ob edient to A llah (Subhanahu wa Ta ‘ala - G lo rified an d E xalted is H e) an d H is M e sse n g er (*§§), and they did rig h teo u s d eeds, th u s th e ex ten t o f th e ir rew ard is know n.

1 The meanings o f the verses o f the Q ur’an in this book (with some minor changes to the punctuation) have been translated by the translator. (Editor)

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22 |

Tafseer as-Sa'di

O

Ju z’22 ______

0

33:32. O w ives o f the Prophet, you are not like other wom en, provided that you fear Allah. So do not speak too softly, lest one in whose heart is a disease should be m oved with desire; but speak in an appropriate manner. 33:33. Stay in y o u r hom es and do not flau n t y o u r charm s as w as done during the form er [times of] ignorance;2 establish prayer and give za k a h ;3 and obey A llah and His M essenger. A llah only w ants to keep all that is loathsom e aw ay from you, O m em b ers o f the [P ro p h e t’s] h o u seh o ld , and to p u rify you thoroughly. 33:34. And rem em ber w hat is recited in your hom es o f the revelations o f A llah and wisdom . Verily Allah is K now er o f subtleties, AllAware.

«(0 w ives o f th e Prophet)? - this is ad d ressed to all o f them

2 Jahilivah (the times o f ignorance): this refers to the period before Islam. 3 W herever possible, Arabic terms have been translated into English. In cases where we have chosen to retain the Arabic, the transliterated word or phrase is shown in italics the first time it appears in the text. The term is also defined in the glossary found at the end o f this book. (Editor)

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Soorat al-Ahzab

(32-34) |

23

^ y o u are n o t like o th e r w o m en , p ro v id e d th a t y o u fear A lla h ^ ; b y doing so, yo u w ill su rp ass all o th e r w o m e n and no o th e r w o m an w ill be able to catch up w ith you. So strive to perfect y o u r fear o f A llah by all p o ssib le m eans and ach iev e all th e g o als thereof. H ence A llah in stru cted th em to avo id all m ean s th at could lead to w h at is p ro h ib ited , as H e said: *(So do not speak too softly)* that is, w hen addressing m en, or, know ing th at th ey can h ear you, by m ak in g y o u r voice soft o r speak in g in a gentle m an n er w h ich m ay cau se «fone in w h o se h eart is a d ise a se ^ - n a m e ly th e d isea se o f d e sire fo r fo rn ic a tio n - to be m o v e d w ith d esire, fo r such a p e rso n is a lw a y s re a d y an d w a tc h in g o u t fo r the slig h test m ove that co u ld stir d esire, b eca u se his heart is not sound. T he sound h eart has no desire for th at w hich A llah has p ro h ibited and can hard ly be m oved o r stirred to desire even w h en th ere is a reason for that, b ecau se it is free o f sickness. T h is is in co n trast to the one w h o is sick at heart, w ho can n o t cope w ith that w hich the sound-hearted person can cope w ith, and he cannot be patient like him . I f there is the slig h test reason th at calls him to that w h ich is p ro h ib ited, he w ill respond to it and w ill not refrain from it. T his ind icates that the m ean s co m e u n d er the sam e rulin g s as the ends. S p eak in g softly an d g en tly is b asica lly p erm issib le, b u t i f it is a m ean s th at leads to so m eth in g p ro h ib ite d , th en it is n o t a llo w ed . T herefore w hen ad dressing m en, w om en should not m ake th eir voices soft. B ecau se A llah fo rb ad e w o m en to sp eak softly, it m ay be th o u g h t th at they are in stru cted to m ak e th e ir v o ices harsh. In o rd e r to w ard o ff this notion, A llah says: «fbut speak in an ap p ro p riate m a n n e r^ that is, one th at is not harsh o r rough, ju s t as it is no t soft and alluring. T h in k a b o u t how A llah says ^ d o n o t sp eak too softly)*, and H e did not say “do not sp eak so ftly ” , b ecau se w h a t is p ro h ib ited is soft sp eech th a t is a llu rin g to m en, in su ch a m a n n e r th a t a n y o n e w h o

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hears it m ay be m o v ed w ith desire. T h is is d ifferen t from sp eak in g in a gentle m an n er in w h ich there is no allu ring softness; rather it has the q uality o f b ein g co n fid e n t an d firm w hen d e a lin g w ith an o pponent. N o one w o u ld be m o v ed w ith d esire w h en h earin g this. H en ce A llah praised H is M essen g er ( « ||) for his gen tleness, as H e said: «flt is by th e m ercy o f A llah th at y ou deal gen tly w ith t h e m ...^ (Al •Imran 3: 159) A n d H e said to M o o sa ( ‘alayhi as-salam - pe ace b e upon him ) an d H aroon: «|G o, b o th o f y o u , to P h a ra o h , fo r h e h as in d e ed tra n sg re sse d all bounds. B ut sp eak to him gently, so th at perh ap s he m ay pay heed o r fear Allah.)* (fa Ha 20: 43-44) T h e fa c t th a t A lla h sa y s «flest o n e in w h o se h e a rt is a d ise a se should be m o v ed w ith desire)? in c o n ju n c tio n w ith the c o m m an d to restrain carn al d esires, an d p raise fo r m en and w o m en w h o do so, as w ell as the p ro h ib itio n on ap p ro a c h in g o r co m in g n e a r unlaw ful sex, indicates th at if a person sees such an in clin atio n in h im self, and realises that he is tem pted to co m m it prohib ited deeds w hen he sees or hears the w ords o f som eone to w h o m he is attracted, and finds h im se lf m otivated to do th at w hich is forbidden, he should re m em b er that this is a disease. T h erefo re he sh o u ld strive to c o m b at this d isease, p u t an end to evil th ou g h ts th at m ay lead to trouble, strive to o v erco m e this serio u s m alady, and ask A llah to p ro tect him and guide him . T his is all included in the co m m an d to restrain carnal desires. ^ S ta y in y o u r h o m e s^ th at is, rem ain th ere b ecau se th at is safer an d m o re p ro tectin g for you ^ a n d do not flau n t y o u r ch arm s as w as d one d u rin g the fo rm er [tim es of] ignorance)? th a t is, d o n o t g o o u t o ften , w e a rin g a d o rn m e n t or p erfu m e, as w as th e custom am ong th e peop le o f the fo rm er tim es o f ig n o rance, w h o h ad no k n o w led g e o r relig io u s co m m itm e n t. A ll o f this is aim ed at w a rd in g o ff evil and th at w h ich leads to it.

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Soorat al-Ahzab

(32-34) |

25

H aving enjoined them to fear H im in general term s and to fear H im w ith reg ard to issues th at pertain to w o m en in p articular, A llah also enjo in s th em to ob ey H im , especially in term s o f p ray er and zakah, w h ich are d eed s th a t e v ery o n e n eed s to do , fo r th ey are the greatest acts o f w o rsh ip and the n o b lest acts o f o b ed ien ce. P ray er in volves sin cerity and d ev o tio n to A llah , and zak ah in v olves kin d n ess to H is slaves. T hen A llah en jo in s o b e d ien ce in g en eral term s, as H e says: ^ a n d obey A llah and H is M essenger)?. O b ed ience to A llah and H is M e sse n g e r ( j H ) in volves ev ery th in g th at is en jo in ed , w h e th e r it is o b lig ato ry o r reco m m en d ed . A llah only wants)? by ordaining these com m ands and prohibitions fo r y ou f)to keep all that is loathsom e)? th at is, evil and bad ^ a w a y from you, O m em b ers o f th e [P ro p h e t’s] h o u se h o ld , an d to pu rify y ou thoroughly)? so th at y o u w ill be p u re and purified. In o th e r w ords: p raise y o u r L ord an d g iv e th an k s to H im fo r these co m m an d s and p ro h ib itio n s o f w h ich H e h as told yo u , fo r th e y are in y o u r b e st in terests an d are p u re ly fo r y o u r b en efit. A lla h w o u ld n e v e r w a n t to ca u se y o u an y h a rd sh ip o r d ifficu lty ; ra th e r the aim is to p u rify y o u r sou ls an d y o u r co n d u ct an d attitu d e, to m ak e y o u r d eed s g o o d a n d to increase y o u r rew a rd thereby. H av in g c o m m an d ed them to striv e in H is w ay, b y m ean s o f the co m m an d s and p ro h ib itio n s, A llah now tells them to seek k n o w led g e and ex p lain s to th em the w ay to attain that: ^ A n d re m e m b e r w h a t is re c ite d in y o u r h o m e s o f th e re v e la tio n s o f A llah and w isdom )? w h at is m ean t by th e re v e la tio n s o f A llah is th e Q u r ’an , an d w h a t is m e a n t b y w isd o m is th e su b tle m e a n in g s th e re o f, o r th e S u n n ah o f H is M e sse n g e r (*!§). A lla h c o m m a n d e d th e m to re m e m b e r th e se th in g s, w h ic h in c lu d e s re m e m b e rin g th e w o rd s, re c itin g th e m , re m e m b e rin g th e m e a n in g s, re fle c tin g u p o n

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th em an d p o n d erin g them , d eriv in g rulin g s an d w isd o m from th em , a c tin g in ac c o rd an ce w ith th em , and in terp retin g them correctly. ^V erily A llah is K now er o f subtleties, All-Aware)? - H e is aw are o f the su b tleties an d h id d en m e a n in g s o f th in g s, w h a t is h id d en in p e o p le ’s h earts, w h at is h idden in the heav en s and on earth, and deed s th at are d o n e both o p en ly and in secret. H is k n o w le d g e an d a w a re n e ss m ean th a t H e u rg es th e m to be sin cere an d to k eep d o in g d eed s in secret th at A llah w ill rew ard. O ne o f th e m ean in g s o f the d iv in e n am e aI-Lateef (tran slated here as ^ K n o w e r o f subtleties)?) is that H e guid es H is slave to do good and pro tects him from evil in very subtle w ays o f w hich he is not aw are, and H e sends to him prov isio n th at he d o es n o t expect, and gu id es him to take m easu res th at are d ifficu lt b u t w ill be the path by w hich he w ill attain the h ig h est levels.

o

33:35. F or M uslim m en and M u slim w om en, believ in g m en and believing w om en, obedient m en and obedient w om en, truthful m en and truthful w om en, p atien t m en and p atient w om en, hum ble m en and hum ble w om en, charitable men and charitable w om en, men w ho fast and w om en w ho fast, men w ho restrain th e ir carnal d esires and w om en w ho do likew ise, m en w ho rem em ber A llah m uch and w om en w ho do likew ise - for them A llah has prepared forgiveness and an im m ense reward.

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Soorat al-Ahiab

(35) |

27

H aving m entioned the rew ard o f the w ives o f the M essenger (« |§ ), and th e ir p u n ish m en t if they do n o t com ply, and statin g th at they are not like o th e r w o m en , A llah (4 s) n ow sp eak s o f oth e r w om en. B ecau se the ru lin g s on m en an d w o m en are the sam e, A llah says: ^ F o r M uslim m en and M uslim w o m e n ) that is, w ith regard to visible actio n s and rulings, if they co m p ly w ith them ^ b e lie v in g m en and b eliev in g w o m e n ) this refers to inw ard actions, n am ely beliefs and d eed s o f the heart ^o b e d ie n t m en an d o b ed ie n t w o m e n )? w h o are o b e d ie n t to A llah and H is M essen g er ( ^ ) ^tru th fu l m en and tru th fu l w om en)? w h o are true in th e ir w o rd s and deed s ^p atien t m en and patient wom en)? w ho are patien t in b earing hardship and calam ity ^ h u m b le m e n a n d h u m b le w o m en )? w h o a re h u m b le in all circu m stan ces, esp ecially in w o rsh ip , and esp ecially in pray er ^ c h a rita b le m en an d c h a ritab le w o m e n ) w h o g iv e in charity, both o b lig a to ry an d v o lu n tary «fmen w ho fast and w o m en w ho fast)? w h ich includes both oblig atory and su p erero g ato ry fasts ^ m e n w ho restrain th eir carnal d esires and w o m en w ho do likew ise)?, refrain in g from zina (u nlaw fu l sex) and th at w h ich leads to it ^ m e n w h o re m e m b e r A lla h m u c h an d w o m e n w h o d o likew ise)? that is, they re m em b er H im at m ost tim es, esp ecially a t tim es w hen specific dhikr is to be recited, such as in the m o rn in g and aftern o o n , and fo llo w in g the o b lig a to ry prayers. «f- fo r them)? that is, for th ese p eo p le w h o are d escrib ed in these glow ing term s as possessing these noble characteristics, w hich include beliefs, d eeds o f the heart, physical d eed s, spoken w o rd s, and do ing acts that m ay b en e fit o n e s e lf o r o th ers, as w ell as d o in g g o o d d eeds an d re fra in in g from evil d e e d s, fo r th e o n e w h o d o e s th e se th in g s

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has estab lish ed th e relig io n in th e fullest sense, b o th o u tw ard ly and inw ardly, and has attain ed Islam , eeman (faith) and ihsan.4 ((A llah has p re p a re d fo rg iv e n e ss^ - A llah w ill rew ard th em for th eir deeds w ith fo rg iv en ess o f th eir sins, b ecau se good d eed s erase bad deeds (•(and an im m ense reward]? that can n o t be estim ated except by the O ne W ho g iv es it, o f th at w h ich no eye has seen, no ea r has heard, n o r has it ever crossed the m ind o f m an. We ask A llah to m ake us am ong them .

4 Ihsan is referred to in the well-known hadith in which it was narrated that ‘Umar (radiya Allahu ‘anhit - may Allah be pleased with him) said: «We were sitting with the Prophet ($& ) when a man came to him whose clothes were intensely white and whose hair was intensely black; no signs o f travel could be seen upon him, and none o f us knew him. He sat down facing the Prophet with his knees touching his, and he put his hands on his thighs, and said: O Muhammad, what is Islam? He said: To testify that there is no god except Allah, and that 1 am the Messenger o f Allah; to establish regular prayer; to pay zakah; to fast in Ramadan; and to perform pilgrimage to the House (the Kaaba). He said: You have spoken the truth. We were amazed by him: he asked a question then told him that he had spoken the truth. Then he said: O M uhammad, what is faith? He said: To believe in Allah, His angels. His Messengers, His Books, the Last Day, and the divine decree (al-qadr), both good and bad. He said: You have spoken the truth. We were amazed by him; he asked a question then told him that he had spoken the truth. Then he said: O Muhammad, what is ihsan (right action, goodness, sincerity)? He said: To worship Allah as if you see Him, for even though you cannot see Him, He sees you.» This version was narrated by Ibn Majah; the hadith was also narrated by Bukhari, Muslim and others.

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Soorat al-Ahzab

(36) |

29

33:36. It is not fitting for any believing man or believing w om an, when A llah and His M essenger have decided concerning a matter, to have any choice in that matter. W hoever disobeys A llah and His M essenger has clearly gone astray.

T hat is, it is not ap p ro p riate o r right for one w ho is a b eliev er to do anything but hasten to do that w hich p leases A llah and H is M essenger (M IX to shun that w h ich a n g ers A llah and H is M essen g er (M IX and to co m p ly w ith th eir co m m an d s an d heed th eir p rohibitions. It is n o t b efittin g fo r the b eliev in g m an o r the b eliev in g w o m an, ^ w h e n A llah an d H is M esse n g er h av e d ec id ed c o n c e rn in g a m a tte r^ an d h av e m ade it o b lig a to ry and b in d in g , «{to have any ch o ice in th at m a tte r^ th at is, the ch o ice o f w h eth e r to co m p ly o r not. R ath er the b eliev in g m an and the believ in g w om an know that the M essen g er ( M |) is c lo ser to them than th eir ow n selves, an d th e y d o n o t let so m e o f th e ir o w n w h im s an d d e sire s p re v e n t them from ob ey in g the co m m an d o f A llah and H is M essen g e r (M IX ^ W h o e v e r d iso b e y s A llah and H is M e sse n g e r has c le a rly g o n e a stra y ^ b ecau se he has forsaken the straig h t p ath that leads to A llah and H is p arad ise, and has chosen instead som e o th e r path th at leads to the p ain fu l p u n ish m e n t. A llah m e n tio n s, first o f all, th e re a so n w h y the b eliev er should not o b je ct to th e co m m an d o f A llah an d His M essen g er (M |X n am ely faith, then He m en tio n s that w h ich should preven t him from do in g that, n am ely fear o f being m isg u ided w h ich is co n n ected to pu nish m en t and vengean ce.

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33:37. A nd [rem em ber] w hen you [O M uham m ad] said to him on whom A llah had conferred favour [o f faith] and you [too] had conferred favour [o f m anum ission]:5 K eep your w ife and fear Allah. You concealed in your heart that which Allah was going to disclose. You feared [the criticism of] the people but it was more fitting that you should fear Allah. W hen Zayd had com pleted the necessary form alities o f divorce from her [and her 'iddah had ended], We gave her to you in m arriage, so that there would not be any restrictions on the believers w ith regard to m arrying the ex-w ives o f their adopted sons after they have com pleted the necessary form alities o f divorce from them [and their 'iddah has ended]. And the decree o f A llah is bound to be fulfilled.

T he reason for revelation o f th ese v erses w as that A llah w anted to p rescrib e a law th at w as ap p licab le to all believ ers, w hich w as that ad opted sons do not co m e u n d er the sam e ru lin g s as real sons in all w ays, an d that th ere w as no b lam e on those w ho had ad opted them i f they m arried th e ir ex-w ives. T h is w as so m eth in g that w as co m m o n ly practised and could not be abolished ex cept th rough a m ajo r event. So A llah w anted this law to be d e m o n strated by H is M essen g er ( j |§ ) in w o rd and deed. W hen A llah w ills so m eth in g , H e o rd ain s a cau se fo r it.

5 This refers to Zayd ibn Harithah He was the adopted son o f the Prophet ($§-) and had been known as Zayd ibn Muhammad, until revelation came down abolishing the notion o f adoption and emphasising the importance o f calling people after their real fathers. A llah’s decree that the Prophet (*{||) should marry the ex-wife o f his adopted son put an end to the notion o f adoption and what resulted from it o f the taboo on marrying the ex-wife o f an adopted son.

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Soorat al-Ahzab Z a y d ibn H a rith a h w a s fo rm e rly c a lle d Z a y d ibn M u h a m m a d , b ec a u se th e P ro p h e t (« |§ ) h a d ad o p te d h im , so he w as c a lle d a fte r him , until the w ords: ^ C a ll them [adopted sons] a fte r th e ir [real] fa th e rs ... )? (al-Ahzab 33:5)

- w ere rev ealed , afte r w h ich he w as called Z ay d ibn H arithah. H e w as m arried to Z ay n ab b in t Jah sh (radiya Alldhu ‘anha - m ay A llah be pleased w ith her), th e d a u g h te r o f th e patern al au n t o f the M essen g er o f A llah ( j | | ) . It had o cc u rre d to th e M essen g er ( ^ ) that i f Z a y d d iv o rc e d her, he w o u ld m a rry her, th en A llah d e c re e d th at there should be som e problem b etw een h er and Z ayd that caused Z ayd ibn H arith ah to co m e to th e P ro p h et (3 |§ ) an d ask his p erm issio n to d iv o rce her. 4 A nd [rem em ber] w hen you [O M uham m ad] said to him on w hom A llah h ad co n ferred fav o u r [o f fa ith ]^ by g u id in g him to Islam «fand yo u [too] had co n ferred fav o u r [o f m a n u m issio n ]^ by setting him free. W h en he cam e to co n su lt y o u a b o u t d iv o rcin g her, yo u said to h im - a d v isin g h im an d te llin g him o f th a t w hich w as in his best interests, even th o u g h y o u w ish ed th a t y o u co u ld m arry h er ^ K e e p y o u r wife)? th at is, do n o t d iv o rce her, and be p atien t w ith her attitu d e to w ard s you, ^ a n d fear Allah)? w ith regard to y o u r affairs in general and w ith regard to y o u r w ife in p articu lar, fo r fearin g A llah e n c o ura ge s and enjoins o ne to be patient. ^ Y o u c o n c e a le d in y o u r h e a rt th a t w h ic h A lla h w a s g o in g to disclose)? - w h a t he c o n c e a le d w as th e fac t th a t i f Z a y d d iv o rc e d her, he w o u ld m arry her. ^Y ou feared [the criticism of] th e people)? and th at is w h y you did n o t d isclo se w h at w as in y o u r h eart ^ b u t it w as m o re fittin g th a t y o u sh o u ld fe a r A llah)? a n d n o t p a y attention to people.

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^fWhen Z a y d had co m p leted th e n ecessary fo rm alities o f d iv o rc e from h er [and h er ‘iddah had ended], We gave her to you in m arriage - We only did th at to serve a g reat pu rp ose, w h ich w as: ^ s o th a t th e re w o u ld n o t be a n y re stric tio n s o n th e b e lie v e rs w ith regard to m arry in g th e ex -w iv es o f th e ir a d o p ted s o n s^ b ecau se th ey w o u ld h av e seen y o u m arry the e x -w ife o f Z ay d ibn H arith ah , w ho had p re v io u sly b een called y o u r son. B ecause th e w o rd s ^ s o th at th ere w ould not be any restrictio n s on the believ ers w ith regard to m arry in g the ex -w iv es o f th eir adopted sons]» are general in m e an in g an d are ap p licab le to all situ atio n s, b u t th e re m ay be so m e cases in w h ich th a t is n o t p e rm issib le - w h ich is befo re the n ecessary fo rm alities o f div o rce h av e been co m p leted - th ese general term s are restricted b y th e fo llo w in g phrase: R after they have c o m p leted th e n ecessary fo rm alities o f div o rce from them [and th e ir ‘id d ah h as en d ed ]. A n d th e d e c re e o f A lla h is b o u n d to be fu lfille d ^ th at is, it m u st in ev itab ly com e to pass and no one can stand in its way. We learn a n u m b e r o f th ings from th ese verses w hich m ention this story, in clu d in g the follow ing: • A llah praised Z ay d ibn H arithah on tw o counts. Firstly, A llah m en tio n ed him by nam e in the Q u r ’an, and H e did n o t m ention an y o th e r Sahabi by nam e. Secondly, A llah to ld him th at H e had co n ferred fav o u r upon him , nam ely th e blessing o f Islam and faith. T h is is testim o n y from A llah th at he w as a M uslim an d a b eliever, b o th o u tw ard ly an d inw ardly. O th erw ise there is no p o in t in sin g lin g him o u t fo r favour, w ere it n o t th at w h at is m e a n t is a p a rtic u la r fav o u r o r blessing. • T he one w ho is m an u m itted o w es it to the one w ho m anum itted him . • It is p erm issib le to m arry th e ex -w ife o f o n e ’s ad opted son, as is clearly stated here.

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Soorat al-Ah:ab

(37) |

33

• P ra c tic a l te a c h in g is m o re e ffe c tiv e th a n v e rb a l te a c h in g , esp ecially if it is also ac co m p a n ied by w ords, fo r th at is light upon light. • H aving love in o n e ’s heart for so m eone other than o n e ’s w ife or co n cub in e, so long as it is not acco m p an ied by any p ro h ib ited action, is not a sin, even i f it is acco m p a n ied by w ish es for the h u sb a n d to d iv o rc e h e r so th a t o n e m ay m a rry her, w ith o u t m ak in g any effort to cau se sep aratio n b etw een th em , o r being th e cau se o f trouble, b ecau se A llah stated th at the M essen g er (< ^ |) w as co n cealin g that in his heart. • T h e M e sse n g e r ( i |§ ) c o n v e y e d th e m e ssa g e c le a rly an d did n o t o m it a n y th in g o f th a t w h ic h w as re v e a le d to him b u t he c o n v e y e d it, ev en th is m atte r in w h ich th ere w as a reb u k e to him . T h is in d icates th at he is in d eed th e M e sse n g e r o f A llah (iH f), w ho did not say an y th in g b u t th at w hich w as revealed to him , and that his aim w as n o t self-ag g ran d izem en t. • T h e o n e w h o se ad v ice is so u g h t is in a p o sitio n o f tru st, an d he is o b lig e d - i f he is c o n su lte d a b o u t a n y m a tte r - to give ad vice on the b asis o f w h at he k n o w s is in the best in terests o f the person w h o is asking him for ad vice, even if it is co ntrary to his ow n desires. H e should give p reced en ce to the in terests o f the person seek in g ad vice o v e r his ow n w h im s and desires, and even if it is c o n trary to th o se w h im s and desires. • G o o d a d v ic e to th e o n e w h o se e k s a d v ic e w ith re g a rd to d iv o rcin g his w ife in clu d es ad v isin g him to k eep h er as m uch as p o ssib le, b ecau se th at is b e tte r than separation. • It is essential to give p reced en ce to fear o f A llah o v er fear o f people, for th at is m o re ap p ro p riate and is better. • W e a lso learn o f th e v irtu e o f Z a y n a b ( u ^ .) , th e M o th e r o f th e B e lie v e rs , b e c a u s e A lla h o rd a in e d h e r m a rria g e to H is M essen g er ( ^ ) w ith ou t any proposal o r w itn esses. T h erefo re she used to b o ast o f that to th e o th e r w ives o f the M essen g er

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Tafseeras-Sa'di

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o f A llah ( 3 ||) , saying: Y our fam ilies g av e y o u in m arriag e, but A llah gave m e in m arriag e from ab o v e seven heavens. • I f a w o m a n h as a h u sb an d , it is n o t p e rm issib le to m arry h er o r to p la n o r ta k e m e a su re s to d o so, u n til h e r h u sb a n d h as co m p leted div o rce p ro ceed in g s w ith her. D iv o rce pro ceed in g s are n o t c o m p le te until th e ‘id d ah is over, b e ca u se b efo re the ‘iddah en d s, she is still m arried.

33:38. There is no blam e on the Prophet w ith regard to w hat A llah has m ade law ful for him . Such w as the w ay o f A llah w ith those [Prophets] w ho cam e before. A nd the com m and o f A llah is a decree determ ined. 33:39. [This is A llah ’s way] w ith those w ho convey the m essages o f A llah and w ho fear Him , and they do not fear anyone except Allah. And A llah is sufficient in taking account.

T h is is w ard in g o f f critic ism o f the M e sse n g e r ( i |§ ) fo r h av in g nu m ero u s w iv es, and ex p lain s th at this is criticism th at is baseless. ^ T h e re is no blam e]? th at is, sin ^ o n th e P rophet w ith regard to w h at A llah has m ade law ful fo r him ]j that is, w h at A llah has allo w ed him o f w ives. T h is is so m eth in g that A llah had p erm itted to th e P rophets befo re him , hence H e says:

33:53. O y o u w h o believe, do not enter the houses o f the Prophet, unless you are given perm ission [and are invited] to com e for a meal; and do not enter in hopes o f getting a meal and w aiting for it to be prepared .12 But if you are invited, then enter, and w hen you have eaten, then disperse, w ithout lingering for conversation. Such [behaviour] causes annoyance to the Prophet; he is too shy to ask you to leave, but A llah is not too shy [to tell you] the truth. And when you ask them [his w ives] for anything, ask them from behind a screen; that is m ore pure for your hearts and for theirs. It is not proper for you to cause annoyance to the M essenger o f A llah or to ever m arry his w ives after he is gone, for that w ould be a grievous offence before Allah. 33:54. W hether you disclose som ething or conceal it, verily A llah has know ledge o f all things.

H ere A llah (■$%) instru cts H is b eliev in g slav es to o b serv e p ro p er e tiq u e tte w ith th e M e s s e n g e r o f A lla h ( ^ § ) w h e n e n te rin g h is houses:

12 There w ere som e people who w ould enter the Prophet’s houses at mealtimes, hoping for a meal without being invited.

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you w ho believe, do not enter the houses o f the P rophet, unless y ou are given perm issio n [and are invited] to com e for a meal)? that is, do not enter his houses w ith o u t perm issio n , o r enter for the purpose o f finding food. M o reo v er do not en ter his h o u ses «fin hopes o f getting a meal)? th a t is, e x p ectin g a m eal and w aitin g until it is cooked. W h at is m ean t is: you should n o t en te r the h o u ses o f the P rophet (sU P ex cep t un d er tw o conditions: th at perm issio n is given to you to enter, and th at yo u should stay only as long as is necessary. H ence A llah says: ^ B u t if yo u are invited, then enter, and w h en you have eaten, then disp erse, w ith o u t lin gering fo r conversation)? th at is, befo re and after the m eal. T hen A llah explains the w isdom and benefit behind this prohibition: «[Such [behaviour])? that is, y o u r lingering for longer than is necessary «(causes an n o y a n c e to the Prophet)? th at is, it is im p o sin g on him and m ak in g th in g s hard for him w h en you d etain him from going to check on his fam ily an d look a fte r th em , an d it d istracts him from do in g so. «fhe is too shy to ask y ou to leave)? as is the usual p ractice, because p eople - esp e cially people o f d ign ity - feel to o shy to tell peo p le to leave th e ir hom es. ^ b u t A llah is not too shy [to tell you] the truth)?. W hen th ere is a clear instru ction in Islam ic teach in g , ev en though one m ay think it better to refrain from com plying w ith it out o f shyness o r to follow p rev ailin g social etiq u ette, th e rig h t th in g to do is to have the resolve to co m p ly w ith th e teach in g s and be certain th at w h atev er is c o n trary to it is n o t in fact p art o f p ro p er etiq u ette at all. A llah (4c) is n o t too shy to en jo in w h at is good fo r yo u and w h at is k in d est to H is M e sse n g e r ( J | | ) , no m a tte r w h a t it is. T h u s H e tau g h t them the p ro p er m an n er o f en terin g th e P ro p h e t’s houses. W ith regard to the p ro p er etiquette w hen addressing his w ives, then e ith e r th ere is a n eed to talk to th em o r there is not. I f there is no

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Soorat al-Ahzab

(53-54) |

53

need to talk to them , th ey sh o u ld n o t do th at an d the p ro p e r etiq u ette is to re fra in fro m d o in g it. I f th e re is a n ee d to do th a t, su c h as if they n eed to ask them for so m eth in g like h o u se h o ld ve sse ls and so on, th en they should ask th em ^ fro m b eh ind a screen)*, th at is, there should be so m eth in g to screen th em from view , b ecau se there is no n eed to see them . So looking at them w as p ro h ib ited in all situ atio n s, and the ruling on sp eak in g to them dep en d ed on w h e th e r there w as a n eed to do so o r not, as exp lain ed above. T h en A llah m en tio n s th e w isd o m b eh in d that: ^ th a t is m o re pure fo r y o u r hearts an d for theirs)* b ecau se it is m ore app ro p riate, so as to avoid an y th in g th at co u ld giv e rise to suspicion. T h e m o re o n e k eep s a w a y fro m th in g s th a t c o u ld lead to ev il, th e safer it is and the p u re r it is for o n e ’s heart. T h erefo re, am o n g the Islam ic gu id elin es th at A llah o ften explains in d etail is th e p rin cip le th at all m eans th at m ay cause evil o r lead to it are p ro h ib ited , an d it is p re sc rib e d to k eep aw a y from them by all po ssib le m eans. T h e n c o m e s a c o m p re h e n s iv e p h ra se w h ic h re fle c ts a g e n e ra l principle: ^ It is n o t p ro p e r for y o u ^ O believ ers; it is not b e fittin g and is not ap p ro p riate for you, an d in fact it is m o st ab h o rren t ^ f o r y ou to cau se a n n o y an ce to th e M e sse n g e r o f Allah)* that is, in w o rd o r deed , w ith reg ard to an y th in g th at is c o n n ected to him ^ o r to ever m arry his w ives afte r he is gone)*. T his is one o f the things th a t w o u ld c a u se a n n o y a n c e to h im , b e c a u se h e is in a g re a t and h o n o u rab le p o sitio n , and m arry in g his w iv es a fte r he is go n e w ould u n d erm in e th at position. M o re o v e r, th e y are h is w iv e s in th is w o rld a n d th e h e re a fter, and th e b o n d o f m arria g e b e tw e e n th em c o n tin u e s a fte r his death. T h e re fo re it is not p e rm issib le fo r a n y o n e o f his U m m ah to m arry his w ives a fte r he is gone.

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Tafseer as-Sa'di

Juz ’22

(•{for that w o u ld be a grievous offence before Allah)*. T his U m m ah co m p lied w ith this co m m an d and av oided that w h ich A llah (4c) had fo rb idden. P raise and thanks be to A llah. T h e n A lla h (*$g) says: ^ W h e th e r y o u d isc lo se som ething)? and show it openly (•{or conceal it, v erily A llah has k n o w led g e o f all things)?. H e kn o w s w h at is in y o u r h e arts and w h a t you d isc lo se , an d H e w ill re q u ite you accordingly.

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33:55. T here is no blam e [on the P ro p h et’s w ives, if they are seen u n v eiled ] by th e ir fath ers, th e ir sons, th e ir b rothers, th eir brothers’ sons, their sisters’ sons, their [fellow M uslim] w om en, or slaves w hom they own. And [O w ives o f the Prophet] fear A llah, for verily A llah is w itness to all things.

B ecause his w iv es are not to be ask ed fo r an y th in g ex cep t from behind a screen , and because the w o rd in g is general in m eanin g and includes ev ery o n e, th ere w as a need to state w ho is ex em p ted from the ruling, n am ely th e mahrams w h o are m e n tio n e d h ere, an d that ^ T h e re is no b lam e [on the P ro p h e t’s w iv e s])? if th ey do no t observe hijab in front o f these relatives. N o m ention is m ade here o f paternal uncles and m atern al uncles, b ecause th ere is no need for them to observe hijab in front o f those o f w hom th ey are aunts, n am ely the sons o f th eir b ro thers and sisters, even th o u g h they are sen io r to them . T h erefo re it is m ore a pp rop riate

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Soorat al-Ahzab

(56) |

55

th at th ey should not have to o b serv e hijab in fro n t o f th e ir patern al u ncles and m atern al u ncles. T h e w o rd in g o f the o th e r v erse clearly m en tio n s the p atern al u n cle and m atern al uncle, and it is in th e light o f th at th at w e m ay u n d erstan d this verse. «ftheir [fellow M uslim ] w o m e n t h a t is, there is no b lam e on them if th ey do no t observ e hijab in fro n t o f th eir fellow M u slim w om en. T h is ex clu d es n o n -M u slim w o m en. It m ay be th at w h at is m ean t is w o m e n in g e n e ra l, so a w o m a n d o es n o t h av e to o b se rv e h ija b in fro n t o f an o th er w om an. ^ o r slaves w hom they o w n ^ so long as th e slav e is en tirely h er p ro p erty (an d o w n ersh ip is not sh ared w ith an y o n e else). H av in g stated th at th ere is no blam e on th em fo r n o t o b se rv in g hijab in th ese cases, A llah stip u lates th at in th is situ atio n and others it is n ecessary to fear A llah, and th at th ere sh o u ld be no reserv atio n s on the b a sis o f Islam ic te a c h in g w ith reg ard to th a t m atter. H en ce A llah says: ^ A n d [O w iv es o f the P ro p h et], fear A l l a h i n all c ircu m sta n ces ^ fo r v e rily A llah is w itn ess to all th in g s ^ th at is, H e w itn e sse s all d eeds th at p e o p le do, both v isib le and h id d en ; H e hears w h at th ey say and sees w h at th ey do, th en H e w ill req u ite them fo r th at in full.

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33:56. Verily Allah and His angels send blessings upon the Prophet. O you w ho believe, send blessings upon him and salute him with the salutation o f peace.

H ere A llah (■$%) h ig h lig h ts th e p erfe c tio n an d h ig h statu s o f the M e sse n g e r o f A llah ( ^ ) , an d h is lo fty ren o w n , b e fo re A lla h and

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56 I

Tafseer as-Sa'di

Juz'22

befo re H is crea tio n , and tells us th at ^V erily A llah a n d H is an g els send b lessin g s upon th e Prophet)? th at is, A llah p raise s him before the an g els and th o se on high, b ecau se H e loves him , and the angels w ho are close to A llah praise him and pray for him , beseech in g A llah. «[0 y o u w h o b e lie v e , se n d b le ssin g s upon him an d sa lu te him w ith the sa lu tatio n o f peace)?, fo llo w in g th e ex a m p le o f A llah and H is an g els, as a rew ard to him for so m e o f the rights th at he has o v er th em , so as to p erfe ct th e ir faith and show resp ect, love and h o n o u r for him , and as a m eans o f in creasin g th eir good deed s and ex p iatin g th e ir b ad deeds. T he best w o rd in g for sending b lessing s upon the P rophet ( # | ) is that w h ich he tau g h t to his C o m p an io n s: « 0 A llah , se n d p ra y e rs u p o n M u h a m m a d an d u p o n th e fam ily o f M u h a m m ad , as You sen t p rayers u p o n the fam ily o f Ibrah eem ; You are indeed W orthy o f P raise, Full o f G lory. A nd send b lessin g s upon M uham m ad and upon the fam ily o f M uham m ad as You sent blessings upon the fam ily o f Ib raheem ; You are indeed W orthy o f Praise, Full o f G lory.» (B u k h ari) T his co m m an d to send b lessin g s and salu tatio n s upon the P rophet ( ^ ) is p rescrib ed at all tim es, and m any o f the scholars reg ard ed it as o b lig ato ry in the prayer.

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33:57. Those w ho offend A llah and His M essenger, A llah has cursed them in this w orld and in the hereafter, and He has prepared for them a hum iliating punishm ent.

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Soorat al-Ahzab

(57-58) |

57

33:58. Those w ho m align believing m en and believing wom en w ithout them having done anything w rong will bear the guilt o f slander and m anifest sin.

H aving co m m an d ed p eo p le to v en erate H is M essen g er (-j|§), and send b lessings and salu tatio n s upon him , A llah (3%) now forbids them to offen d him , and w arn s ag ain st d o in g that: ({Those w ho offend A llah and His Messenger)* - this includes all kinds o f offen ce, in w o rd o r in deed, such as rev ilin g , insulting, criticisin g him o r his relig io n , o r d o in g an y th in g th at w ill cau se o ffen ce to him . ({Allah has c u rsed th em in th is world)* th a t is, H e has cast them far aw ay from H is m ercy, and part o f th e cu rse on them in th is w o rld is cap ital p u n ish m e n t fo r th e o n e w h o rev iles the M e sse n g er (*§§) or says so m eth in g o ffen siv e ab o u t him . ({and in the hereafter, and H e has p repared fo r th em a h u m iliatin g punishm ent)* n a m ely req u ital fo r th e ir o ffen ce, by b ein g su b jected to the painful pun ish m en t. O ffen d in g th e M essen g er ( ; |§ ) is n o t like offending anyone else, because no one can truly believe in A llah unless he b e lie v e s in H is M e sse n g e r ( ^ ) , w h o is e n title d to v e n era tio n , w h ich is one o f the requ irem en ts o f faith, and the level o f ven eratio n to w h ic h he is e n title d is u n lik e an y o th er, a lth o u g h o ffe n d in g the b eliev ers is also a g rav e sin. H ence A llah says c o n ce rn in g that: ({Those w h o m alig n b eliev in g m en an d b eliev in g w o m en w ith o u t them h av in g d one an y th in g wrong)* th at is, w ith o u t any offen ce on th eir p art that w o u ld dictate th at they be m aligned, ^ w ill b e a r th e g u ilt o f slander)* b e c a u se th e y h av e m a lig n e d th em w ith no cau se ({and m a n ife st sin)* b e c a u se th e y h a v e tra n s g re s s e d a g a in s t th em and v io lated th e san ctity th at A llah c o m m a n d e d sh o u ld be respected. H e n c e re v ilin g in d iv id u a l b e lie v e rs is d e se rv in g o f a d is c ip lin a ry p u n ish m en t, acco rd in g to th e situ atio n an d th e v irtu e o f th e b eliev er in q u e stio n . T h e d is c ip lin a ry p u n is h m e n t fo r o n e w h o re v ile s th e

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58 I

Tafseeras-Sa'di

Ju z’22

Sahabah is m o re se v e re , an d th e d isc ip lin a ry p u n ish m e n t fo r o n e w ho rev iles the sch o lars an d p eo p le o f relig io u s c o m m itm e n t is m ore severe than th at o f one w ho reviles others.

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(iT - o t 33:59. O Prophet, tell y o u r w ives and daughters, and the believing w om en, to put on th eir jalabeeb 13 [w hen they go out]; this will m ake it m ore likely that they will be recognised [as chaste w om en] and will not be harassed. A nd Allah is O ft-Forgiving, M ost M erciful. 33:60. I f the h y pocrites, those in w hose hearts is a disease and the ru m our-m ongers in M adinah do not desist, We will surely instruct you to take action against them . T hen they will not rem ain with you in the city for m uch longer. 33:61. T hey are cursed; w h erev er they are found, they should be captured and killed outright.14 13 Jalabeeb (sing .jilbab)-. the jilbab is an outer garm ent that covers the entire body from the top o f the head. According to the commentators, that includes covering the face, leaving the eyes —or one eye - uncovered so the woman can see where she is going. 14 This refers to the hypocrites mentioned in the previous verse, and applies so long as they persist in their hypocrisy and in spreading rumours in order to cause turmoil and harm to the Muslims.

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Soorat al-Ahzab

(59-62) |

59

33:62. Such was the w ay o f A llah w ith those w ho cam e before. And you will find no change in the w ay o f Allah.

P ro p h e t, tell y o u r w iv e s an d d a u g h te rs, an d th e b e lie v in g w o m e n ... )* T h is verse is the one th at is know n as th e verse o f hijab, in w hich A llah instructs His Prophet ( ^ § ) to instruct w om en in general to observ e hijab, startin g w ith his w iv es and dau g h ters, b ecau se the instru ctio n is m ore em p h atic in th e ir case than th at o f o th e r w o m en , an d b e c a u se the o n e w h o in stru c ts o th e rs to d o so m e th in g sh o u ld sta rt w ith h is fa m ily b e fo re a n y o n e e lse , a s in th e v e rse in w h ic h A llah (3%) says: yo u w ho b eliev e, guard y o u rse lv e s and y o u r fam ilies ag ain st a fire w h o se fuel is m en and s to n e s ... j* (at-Tahreem 66: 6) ^ to p u t on th eir ja la b e e b [w hen they g o o u t]^ the jilb a b (sin g u lar o f ja la b e e b ) is an o u te r g a rm e n t th a t is w o rn o v e r th e h ead cov er, u p p e r g a rm e n t a n d so o n ; w o m e n sh o u ld c o v e r th e ir fa c e s and chests. T h en A llah m en tio n s the w isd om b eh in d that: ^ th is w ill m ak e it m ore likely th at they w ill be reco g n ised [as ch aste w om en] and w ill n o t be h a ra sse d ^ - this in d icates th at they could be harassed if they did not observ e hijab, b ecau se if th ey did n o t observ e hijab, it m ay be th o u g h t th a t th e y w e re n o t ch aste, so m en in w h o se h e a rts is a d ise a se co u ld h arass th em . M o reo v er, p e o p le m ig h t lo o k d o w n on them and assum e th at th ey w ere slave w o m en , and an y o n e w ith evil in ten t m ig h t th in k little o f them . H ijab d eters th o se w h o have evil in ten tio n s to w ard s them . ([And A llah is O ft-F o rg iv in g , M ost M erciful)* as H e has forgiven y o u fo r w h at you did in the past, and H e has b esto w ed m ercy upon you by ex p lain in g the ru lin g s to y o u , cla rify in g w h a t is law ful and w h a t is p ro h ib ited. So th ese ru lin g s b lo ck the m ean s o f evil on the part o f w om en.

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60 I Tafseer as-Sa‘di

Juz '22

A s fo r th e ev ild o ers (w h o sp read false ru m o u rs), A llah threaten s them by saying: (•(If the h y p o crites, th o se in w h o se h earts is a d ise a se )) n am ely the d isea se o f d o u b t an d desire ((and th e ru m o u r-m o n g e rs in M adinah)? th a t is, th o se w h o sp read ru m o u rs in o rd e r to m ak e th e M u slim s a fra id o f th e en em y , and w ho speak o f the large nu m b ers and strength o f the en em y and the w eak n ess o f the M uslim s ((do not desist)) - no m ention is m ade o f the evil deed from w hich they should desist; th erefo re this in cludes w h a tev e r th o u g h ts they had in their m inds that w ere calling to evil, w hether that w as slandering Islam an d its fo llo w ers, sc a rin g th e M u slim s, u n d e rm in in g th e ir reso lv e, speaking ill o f the believ in g w om en and accusing them o f im m orality, o r o th e r sins th at are co m m itted by such people. ((We w ill su rely in stru ct you to take action ag ain st them )) th at is, We w ill instruct you to punish them and fight th em , and We w ill give you p o w er ov er them . T h en if We do that, th ey w ill not have the pow er to stand up to you, and they w ill have no stren g th and no protectio n . H ence A llah says: ((Then they w ill n o t rem ain w ith you in the city for m uch longer)-) that is, they w ill not rem ain w ith you in M adinah for m uch longer, for y ou w ill kill them o r banish them . T h is in d icates th at b an ish in g evild o ers, w ho m ay cau se harm by stay in g a m o n g th e M u slim s, is m o re effe ctiv e in p u ttin g an end to th eir evil and p ro tectin g the M u slim s from it. M oreover, ((They are cursed; w h e rev e r they are found, they should be c ap tu red and killed outright)) that is, they should be b an ish ed w h erev er th ey are found, and they should not feel secu re o r settled; they should fear th at they m ay be killed, d etain ed o r punished. ((Such w as the w ay o f A llah w ith th o se w ho cam e before)? - those w ho p ersist in sin and have the au d acity to cau se offence, and do not d esist, are to be p u n ish ed severely

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Soorat al-Ahzab

(63-68) |

61

^ A n d y o u w ill find no c h an g e in the w a y o f Allah)*; ra th e r th is is the usual w ay o f A llah (4 c), w h ich is co n n ected to cau se and effect.

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33:63. The people ask you about the Hour. Say: The knowledge thereof is with Allah [alone]. How could you know? The Hour may well be near at hand. 33:64. Verily Allah has cursed the disbelievers and has prepared for them a raging fire. 33:65. T hey w ill abide therein forever, and they w ill not find any protector or helper. 33:66. On the day when their faces are turned over in the fire, they will say: Would that we had obeyed Allah and obeyed the Messenger! 33:67. They will say: O ur Lord, w e obeyed our leaders and elders, and they led us astray from the [right] path. 33:68. O ur Lord, give them a double punishm ent and curse them with a m ighty curse.

T hat is, people ask you about the H our because they w ant to hasten it, and som e o f them do that b ecau se they do n o t b elie v e that it w ill o c c u r an d th e y are try in g to fru stra te th e o n e w h o is te llin g th em about it. ({Say)* to them : ({The k n o w led g e th e re o f is w ith A llah [alone])*; no one know s it except A llah, and n e ith er 1 n o r an y o n e else has any

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62 I

Tafseeras-Sa'di

Juz ’22

kn ow ledg e o f it, y et d esp ite that you should no t think th at it is slow in com ing. ^ H o w c o u ld y o u k n o w ? T h e H o u r m ay w ell be n e a r at hand)*. T h ere is no b e n e fit in k n o w in g w h e th e r its c o m in g w ill be so o n e r o r later; w h at m atters is loss an d g ain, d o o m o r b liss, an d w h e th e r a p erso n d eserv es p u n ish m e n t o r rew ard . T his is w hat I can tell you a b o u t the H our, and w h at I can say a b o u t w h o d e serv es w hat. T hen A llah d escrib es th e one w ho d eserv es p u n ish m e n t and the p u n ish m en t itself, b e cau se the d escrip tio n g iven is ap p licable to these p eo p le w h o d isb e lie v e in the H our: ((Verily A llah has cu rsed th e disbelievers)* th at is, th o se for w h o m d isb e lie f has beco m e second natu re and th ey p ersist in d isb elievin g in A llah an d H is M e sse n g e rs, an d w h a t th e y b ro u g h t fro m A llah. So H e has cast th em far aw ay from H is m ercy in this w orld and the hereafter, an d th a t is su fficien t pu n ish m en t. ((and has p rep ared fo r th em a rag in g fire)* that is, a fire th at w ill bum th eir bodies, and the to rm en t w ill reach th eir insides. T hey w ill abide in that severe p u n ish m en t forever; they w ill n ev er em erge from it and it w ill n e v er be red u ced for them even fo r a sh o rt w hile. ^ a n d they w ill not find an y protector)* to w ard o ff the pun ish m en t from them ^ o r helper)* to g ive them w h at they seek. R a th e r th e p ro te c to r and h elp e r w ill h av e ab an d o n ed th em , and they w ill be e n co m p assed by th e p u n ish m en t o f the fire w h ich w ill be m o st sev ere indeed. H ence A llah says: ((On th e d ay w h en th e ir faces are tu rn e d o v er in the fire)* so that th ey m ay taste its heat, w h ich w ill be ex tre m e ly d ifficu lt for th em , and th ey w ill ex p ress reg ret for w h a t they did in the past, ((they w ill say: W ould th a t w e h ad o b e y e d A lla h an d o b e y e d the M essenger! )* T hen w e w ould have been safe from this punishm ent and - like those w ho obeyed A llah - w e w ould have d eserv ed a g enerous

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Soorat al-Ahzdb

(69) |

63

rew ard. B u t it w ill be too late for such w ish es and th at w ill n o t avail them an y th in g e x c e p t loss, reg ret, g rief, d istress an d pain. «[They w ill say: O u r L ord, w e o b ey ed o u r leaders an d elders)? and w e im itated them in th eir m isg u id an ce, ^ a n d th ey led us a stray from the [right] path)?. T h is is like the v erse in w h ich A llah says: «[On th at day, th e w ro n g d o e r w ill b ite on his h an d s and say: W ould th at I had taken a path w ith th e M essenger. A las fo r me! W ould that I h ad n o t ta k e n S o -a n d -so as a frien d ! H e led m e a stra y fro m th e R em inder [the Q u r’an] after it had co m e to m e ...)? (al-Furqdn 25:27-29) W h e n th e y re a lise th a t th e y a n d th e ir le a d e rs a ll d e s e rv e the pu n ish m en t, th ey w ill w an t to w reak v en g ean ce on th o se w ho m isled them , so they w ill say: «[Our L ord, give th em a d o u b le p u n ish m en t and curse them w ith a m ig h ty curse)?. B ut A llah w ill say: E ach w ill have a d o u b le p u n ish m en t, for y o u all sh are d in d is b e lie f and sin, so you w ill share in the p u n ishm ent. H ow ever, the p u n ish m en t w ill v ary from one to another, a cco rd in g to th e ir deg ree o f sin.

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33:69. O you w ho believe, do not be like those w ho m aligned M oosa, but Allah show ed him to be free o f w hat they said. Indeed he w as highly honoured before Allah.

H ere A llah (■}£) w arns H is believ in g slaves against m aligning their M e sse n g e r M u h a m m a d (*§§), th e n o b le , k in d a n d c o m p a s s io n a te P rop h et ( s |! ) , th u s resp o n d in g w ith th e o p p o site o f w h a t th ey should do, w h ich is to h o n o u r an d resp ect him . T h a t is so th at th ey w ill not resem b le th o se w ho m alig n ed M o o sa ibn T m ran , the one to w hom

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64 I

Juz '22

Tafseeras-Sa'di

the M ost G racio u s spoke directly, and A llah declared him in n o cen t o f th e offensiv e things they said abo u t him and sh ow ed th em th at he w as free o f that. M o o sa (>£§50 w as o f such high status that there w as no reason to accuse him o r m alig n him , for he w as h o n o u rab le before A llah and close to H im , one o f the elite am ong the M esseng ers and one o f His ch o sen slaves. B ut th ey (the ev ild o ers) w ere not d eterred by w h at he p o sse sse d o f v irtu e from m alig n in g h im an d sa y in g h u rtfu l th in g s ab o u t him . So bew are, O believ ers, lest you resem b le th em in that. T h e m alig n in g referred to h ere is w h at the C h ild ren o f Israel said about M oosa w h en they saw that he w as very m o d est and w as alw ays careful to keep h im se lf covered. T hey said that nothing w as preventing him from u n c o v e rin g h im s e lf e x c e p t th at he had a sc ro ta l hern ia; this w as so m e th in g th at w as c o m m o n ly said a m o n g th em , and A llah w anted to d em o n strate that he w as free o f that. O n e day M oosa w ent to bathe; he took o f f his g arm en t and put it on a rock, and the rock fled w ith his g arm en t. M o o sa

ch ased a fte r it, and it took him

p ast a g a th e rin g o f th e Israelites, so th e y saw th at he w as the best and h ealth iest o f A lla h ’s creatio n , and th at he w as free o f w h at they had accu sed h im of.

(v \ 33:70. O you w ho believe, fear Allah and say w hat is appropriate, 33:71. for then He will guide you to do righteous deeds and forgive you your sins. W hoever obeys Allah and His M essenger will surely achieve a great triumph.

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Soorat al-Ahzab

(70-71) |

65

H ere A llah (4?) instructs the b eliev ers to fear H im in all situations, in private and in public, and H e sp ecifically m en tions and en courages say in g w h a t is a p p ro p ria te . T h at m ea n s sa y in g th e rig h t th in g an d th a t w h ich is as clo se as p o ssib le to th a t w h ic h is rig h t an d p ro p e r w hen one is not certain, such as recitin g Q u r ’an o r dhikr, o r enjoining w h a t is rig h t and fo rb id d in g w h a t is w ro n g , le a rn in g an d te a c h in g kno w led ge, and b ein g very keen to find the correct un d e rsta n d in g o f v arious issues, fo llo w in g ev ery path and tak in g all m easu res th at w ill help one to ach iev e that. P art o f say in g w h a t is a p p ro p ria te is sp eak in g in a kind an d g en tle m an n er w hen a d d ressin g p eo p le, b ein g sin cere and ad v isin g p eo p le to do th at w hich is m o re ap p ro p riate an d correct. T h en A llah tells us w h at w ill resu lt from fearin g H im and saying w h at is app ro p riate: ^ fo r then H e w ill guide you to do rig h teo u s deeds)? that is, that w ill be the reason for y o u r d eed s b eco m in g rig h teo u s an d th e w ay for them to be a c c e p ted , b ec au se b y m ea n s o f fea rin g A llah , d eed s b e c o m e accep tab le. T h is is like th e v erse in w h ich A llah (4£) says: ^...V erily, A llah only accep ts from th o se w ho fear Him.)? (al-Maidah 5: 27) T h erefo re a person w ill be g u id ed th ereb y to do rig h teo u s d eed s, and A llah w ill also m ake his deeds good, by pro tectin g them from that w hich could spoil th em , and by g ra n tin g and m u ltip ly in g the rew ard for them . B y the sam e token, not fearing H im p roperly and not saying w hat is ap p ro p riate is a cau se o f d eeds b eco m in g co rru p ted and not accep ted , and it w ill not lead to the sam e results. ^and)? m o reo v er, H e w ill ^ fo rg iv e y o u y o u r sins)? th a t a re the c a u se o f d o o m . So fe a rin g A lla h w ill c a u s e all o f o n e ’s a ffa irs to be rectified and b e co m e so und, and w ill w ard o f f all k inds o f harm . H en ce A llah says: ^ W h o e v e r o b ey s A llah and H is M e sse n g e r w ill surely ach iev e a g reat trium ph)?.

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66

|

Tafseeras-Sa'di

^

J u z ’22

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33:72. Verily We offered the T ru st15 to the heavens, the earth, and the m ountains, yet they refused to undertake it and w ere afraid o f it. But man undertook it; verily he has proven to be a w rongdoer and ignorant. 33:73. [As a result o f that] A llah will punish the hypocrite men and the hypocrite w om en, and the polytheist men and the polytheist w om en, and He will turn in m ercy to the believing men and the believing w om en, for A llah is O ft-Forgiving, M ost M erciful.

Here Allah (4s) em phasises the great im portance o f the Trust w hich H e h as e n tru s te d to th o se w h o a re a c c o u n ta b le . W h a t th a t m e a n s is c o m p ly in g w ith the c o m m an d s an d h e e d in g the p ro h ib itio n s, in private and in public. A llah (4 s) offered it to m ighty creations, nam ely the h eav en s and the earth and the m o u n tain s, by w ay o f choice, not im position, saying: I f you un d ertak e it and do it properly, you w ill have the rew ard, but if you do not do it properly, you w ill be punished. ^ y e t th ey refu sed to u n d ertak e it and w ere a fra id o f it]» th at is, they feared th at th ey w ould n o t be able to bear it; th at w as not out o f d iso b e d ie n c e to w ard s th e ir L ord o r o u t o f a lack o f d esire fo r His rew ard. A lla h o ffe re d it to m an , a c c o rd in g to th e se c o n d itio n s, an d he accepted it; he took it on d esp ite his w ro n g d o in g and ignorance; he 15 The Trust (amanah): the commitment to obey Allah, carry out obligatory religious duties, and obey all His other commands.

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(72-73) |

Soorat al-Ahzab

67

to o k on th is h e av y b u rd en . A c c o rd in g to th e e x te n t to w h ic h th ey fulfd this trust, p eo p le are d iv id ed into th ree categ o ries: h y p o crites, w ho p reten d to fulfil it an d ad h ere to it outw ardly, but do not do so inw ardly; p o ly th eists w ho ignore it both o u tw ard ly and inw ardly; and b eliev ers w ho fulfil it an d ad h ere to it both o u tw ard ly and inw ardly. A llah (4 s) tells us ab o u t the d eed s o f th ese three ty p es o f people, and w h at they w ill have o f rew ard o r p u n ish m en t, as H e says: «([As a resu lt o f that] A llah w ill p u n ish th e h y p o c rite m en and the h y p o crite w om en, and the p o ly th eist m en and th e p o ly th eist w o m en, an d H e w ill tu rn in m erc y to th e b e lie v in g m en an d th e b e lie v in g w o m en , for A llah is O ft-F o rg iv in g , M o st M erciful)?. To H im be all praise, for H e en ded this v erse w ith th ese tw o div in e nam es w hich are in d ic a tiv e o f th e p e rfe c t n a tu re o f A lla h ’s fo rg iv e n e ss an d the abun d an ce o f H is m ercy and grace, even though the verd ict fo r m any o f th em is that th ey do not d eserv e fo rg iv en ess and m ercy, b ecause o f th e ir h y p o crisy and ascrip tio n o f partn ers to Him. This is the end o f the commentary on Soorat al-Ahzab. All praise and thanks are for Allah, and may the blessings and peace o f Allah be upon Prophet Muhammad (igg). his family, and his Companions abundantly until the Day o f Judgement.

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34.

Soorat Saba' ( \ 1,H i t ! 11! 'I

In the name o f Allah, the Most Gracious, the Most Merciful

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34:22. Say: Call on those w hom you claim [to be gods] besides Allah. They do not have even an atom ’s w eight o f pow er in the heavens or on earth, nor have they any share in either o f them , nor is any o f them a helper to Allah. 34:23. No intercession will be o f any avail before Him, except for those for w hom He perm its intercession. [They will w ait in fear and trepidation for that perm ission to be granted] until, w hen the fear has been lifted from their hearts, they will say: W hat did your Lord say? T hey will say: The truth, and He is the M ost High, the M ost Great.

«(Say]j O M essenger, to those w h o asso ciate w ith A llah created b ein g s th a t ca n n o t b rin g an y b e n e fit o r d o an y h arm , g iv in g th em c o m p e llin g p r o o f th a t th o se b e in g s a re h e lp le ss an d e x p la in in g to them the in v alid ity o f w o rsh ip p in g them : «[Call on those w hom you claim [to be gods] b esides A lla h ^ th at is, th o se w h o m y o u cla im are p a rtn e rs to A lla h , i f y o u r c a llin g u p o n them w ill be o f an y b en efit, b ecau se they are help less in all aspects and can n o t an sw e r y o u r sup p licatio n at all. T h e y d o n o t h av e the least po w er, fo r th e y ^ d o n o t h av e e v en an a to m ’s w e ig h t o f p o w e r in th e h e a v e n s o r o n e a rth y , e ith e r in d ep en d en tly o f A llah o r in p artn ersh ip w ith H im . H ence H e says: ^ n o r h av e they)? n am ely th o se so -called gods o f yours

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Soorat Saba'

(22-23) |

89

«(any sh are in e ith e r o f th e m ^ th a t is, e ith e r in th e h e a v e n s o r the earth; th ey have no share, sm all o r great, and th ey have no p o w e r or share o f pow er. B u t th ere is a n o th e r arg u m en t w h ich says th at d esp ite that, they cou ld still be h elp ers and ad v isers to th e S o v ereign, so callin g upon them m ay be o f b en efit, b ecau se - as th e S o v ereig n n eeds th e ir help - th e y c o u ld m e e t th e n eed s o f th o se w h o are c o n n e c te d to them . B ut A llah (4 s) rules o u t this idea o f them b ein g help ers o r ad v isers, as H e says: ^ n o r is an y o f them )) th at is, th ese o b jects o f w o rsh ip ^ a h elp er to A lla h ^ (4g), th e O ne, th e S u bduer; th at is, none o f them is a su p p o rter o r ad v ise r w ho h elp s H im in ru lin g an d c o n tro llin g the affairs o f th e universe. So th ere is n o th in g left but th e idea o f in tercessio n , w h ich A llah ru les o u t by saying: ^ N o in tercessio n w ill be o f any avail befo re H im , e x cep t fo r those fo r w h o m H e p erm its in tercession)). T h ese are the reaso n s w h y the polytheists are attached to th eir rivals and idols, be they hum ans, trees o r an y th in g else. So A llah e x p lain ed th at th ese reaso n s are b aseless, so as to leave no ex cuse o r arg u m en t fo r b eliev in g in th e ascrip tio n o f partners to H im , and so as to ru le o u t this idea com pletely. A s th e p o ly th eist only calls upon and w o rsh ip s so m eth in g o ther than A llah b ecause o f benefits th at he hopes to gain from it, and this hope is w h at led him to ascribe partners to A llah, if w h at he calls upon b esid es A llah has no p o w er to b rin g b en efits o r cau se h arm , and he has no sh are w ith the S o v ereig n , and is n o t a h elp er o r su p p o rte r to the S o v ereig n , an d ca n n o t in te rc ed e w ith o u t the p e rm issio n o f the S o v ereig n , th en this call and th is w o rsh ip co n stitu tes m isg u id an ce, acco rd in g to rational th in k in g , and it is false and invalid acco rd in g to relig io u s teaching. In fact the one w ho ascrib es partners to A llah w ill get the o p p o site o f w h at he is seek ing, for w h at he is seek in g by this m eans is benefit.

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90 I

Tafseeras-Sa'di

Juz '22

B ut A llah h ig h lig h ts the in v alid ity o f his b e lie f and ex p la in s th a t it w ill be o f n o b en efit. In o th e r v e rse s, H e h ig h lig h ts th e h a rm th at the ob ject o f w o rsh ip w ill do to its w o rsh ip p e rs, fo r o n th e D ay o f R esu rrectio n th e y w ill d isav o w o n e an o th e r and curse one another, an d the d e stin a tio n o f all o f th em w ill be the fire: ^ W h e n h u m an k in d are gath ered [on th e D ay o f R esu rrectio n ], they w ill b e c o m e th e ir en e m ie s an d w ill re je c t th e ir w o rsh ip o f them .)) (al-Ahqaf 46: 6) W hat is truly strange is that the p o ly th eist is too arro g an t to subm it to the M essen g ers on the gro u n d s th at th ey are m ere h u m an s, y e t he accepts to w o rsh ip and call upon trees an d rocks. H e is too arro g an t to be sin c e re to th e S o v e re ig n , th e M o st G ra c io u s, th e Ju d g e , y et he ag re es to w o rsh ip th at w h ic h is m o re lik ely to do him h arm , in o b e d ien ce to his b itterest enem y, n am ely the S haytan. «([They w ill w ait in fear an d trep id atio n fo r th at p erm ission to be granted] until, w hen the fear has been lifted from th e ir hearts, they w ill say: W h at did y o u r L ord say? [T he intercessors] w ill say: T he truth, and H e is the M o st H igh, the M o st G re a t.)) It m ay be th e case th at the p ro n o u n here refers to the po ly theists, b ecau se the c o n tex t is sp eak in g o f th em , and the usual guid elin e is th at th e p ro n o u n refers to that w h ich w as m en tio n ed m o st recently. In th at case w h at is m ean t is: on th e D ay o f R esu rrectio n , w hen th e fear is re m o v e d from th e h earts o f the p o ly th eists and th ey are asked , w h en th ey reg ain th e ir sen ses, ab o u t ho w th ey w e re in this w orld and ab o u t th e ir rejectio n o f the tru th th a t w as b ro u g h t by the M e sse n g e rs, th ey w ill a ffirm th a t w h a t th e y fo llo w e d o f d is b e lie f an d p o ly th e ism w a s false, an d th a t w h a t A llah said , an d w h a t H is M e sse n g e rs said a b o u t H im , w a s th e tru th . T h u s w h a t th e y u se d to hide b e fo re w ill b e co m e ap p aren t, and th ey w ill k n o w th at truth (divinity) b elongs to A llah alone (cf. 28: 75), and they w ill acknow ledge th e ir sins.

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Soorat Saba ’

(22-23) |

91

^ a n d H e is th e M o st H ig h )) in H is e s s e n c e , a b o v e all o f H is creatio n , and H e su b d u es th em ; an d H e is M o st H igh in H is status, for to H im b elo n g the m o st su b lim e attrib u tes. ^ th e M o st G reat)) in H is e sse n c e an d a ttrib u te s. P art o f H is b ein g the M o st H ig h is th a t H is ru lin g su p e rse d e s all, an d all so u ls are sub ju g ated to H im , ev en th e souls o f th e a rro g an t and o f those w ho ascrib e partn ers to H im . T his m eaning is m ore likely to be correct, and it is w hat is indicated by th e text. O r it m ay be the case that the pronoun refers to the angels, m eaning th at w hen A llah (4?) spoke the w o rd s o f rev elatio n , the an g els heard it and sw o o n ed , and fell d o w n in p ro stratio n to A llah. T h en th e first one to raise his head w as Jib reel, to w hom A llah sp eaks and reveals to him w h a tev e r H e w ants to reveal. T h en w hen the an g els reco v er an d th e fear in th e ir hearts subsides, th ey ask o n e a n o th e r a b o u t the w o rd at w h ich th ey sw ooned: W h at d id y o u r L ord say ? T h en th ey tell one another: H e said the truth - e ith er in general term s, b ecau se they k n o w th at H e d o es not say a n y th in g b u t the tru th , o r th e y say: H e said such and such - m en tio n in g the w o rd s that th ey heard from H im , w hich are true. In th is case, th e m e an in g w o u ld be: the p o ly th e ists w o rsh ip p e d th o se gods alo n g sid e A llah , w h o se in cap ab ility and im p erfectio n We h av e d escrib ed to you, for they can n o t o ffe r any b en efit w h atso ev er; h o w c o u ld th e y tu rn a w a y fro m d e v o tin g th e ir w o rs h ip sin c e re ly to the A lm ig h ty L ord, th e M o st H igh, th e M o st G reat, b e c a u se o f W h o se g reatn ess and m ajesty the hu m ility o f the noble an g els and tho se o f H is creatio n w ho are n ear to H im , reach es such a level that they sw oon w h en they hear H is w o rd s, and they all affirm th at A llah speak s n o th in g but the truth? So w h at is w rong w ith th ese po ly th eists th at they are too arro gan t to w o rsh ip the O ne W ho is o f such high status, W hose d o m in io n and

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p o w er are so great? E xalted be the M ost H igh, the M ost G reat, abo v e the ascrip tio n o f p artn ers, fab ricatio n s and lies o f the polytheists.

(TV-rt 34:24. Say: W ho provides for you from the heaven and the earth? Say: It is A llah; and verily either w e or you are rightly guided or clearly m isguided. 34:25. Say: You will not be questioned about our m isdeeds and we will not be questioned about w hat you do. 34:26. Say: O ur Lord will gather us all together, then He will judge betw een us in truth, for He is the A ll-K now ing Judge. 34:27. Say: Show me those whom you have joined with Him as partners. No indeed [there are no such partners at all]! He is A llah [the only G od], the Almighty, the M ost Wise.

H ere A llah (-Js) instru cts His P rophet M u ham m ad ( i |§ ) to say to those w ho ascrib e partners to A llah, ask in g them abo u t the argum ent for th eir ascrip tio n o f p artn ers to H im : f(W ho p ro v id es for you from the heaven and the earth?]? T hey w ill inevitably say that it is A llah. But if they do not affirm it, then (-(Say: It is Allah]?, for you w ill not find an y o n e w ho w ill reject this idea. O nce it is cle a r th at it is A llah alo n e W ho prov id es for you from the heav en s and the earth, sending

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Soorat Saba'

(24-27) |

93

dow n to you the rain and b rin g in g forth p lan ts fo r you, cau sin g rivers to flow and cau sin g trees to b e a r fruits for you, and H e has given you all k inds o f anim als for y o u r b en efit and p ro v isio n , then w h y do you w o rsh ip b esid es H im th o se w h o d o not p ro v id e an y th in g fo r you and do not bring you any benefit? ^and verily either w e or you are rightly guided or clearly m isguided^ th at is, one o f the tw o g roups, e ith er us o r you, is guid ed , fo llo w in g true g uidance, o r is clearly m isg u id ed , sin k in g in m isguidance. T hese w ords could be said by one to w hom the truth is clear and he is certain o f th e tru th th a t he is fo llo w in g , an d o f th e fa lse h o o d o f w h a t his o p p o n en t is follow ing. In o th e r w o rd s, w e have e stab lish ed , on the basis o f cle a r proof, w h at w e h av e and w h at y o u h av e, by m ean s o f w hich it is k now n for certain, bey o n d any doubt, w ho is in the right and w ho is at fault, w ho is g u id ed and w ho is m isg u id ed , to th e e x te n t th at there is no need to po in t o u t w ho is in th e right o r o th e rw ise a fte r that. I f you co m p are the one w ho calls to the w o rsh ip o f the C rea to r o f all created beings - W ho is c o n tro llin g them and d ire c tin g th em in all w ays, the B esto w er o f all blessin g s, W ho gran ts th em p ro v ision, cau ses all b lessin g s to reach them and w ard s o f f all kinds o f tro u b le from them , to W hom belong all praise and dom inion, and all the angels and those below them su b m it to H is m ajesty, hu m b lin g th em selv es b e fo re H is g re a tn e ss, an d all in te rc e sso rs fe a r H im , fo r n o n e can intercede w ith Him except by His leave, the M ost H igh, the M ost G reat in H is essen ce, attrib u tes and d eed s, to W hom b elo n g all p erfection, m ajesty and beauty, all p raise and glory - and calls people to strive to draw n e a r to O ne W ho is like that, and to strive sin cerely fo r His sake, and tells peo p le not to w o rsh ip an y th in g o th e r than H im , w ith the one w ho seeks to draw n ea r to idols, statu es an d g rav es th at do not create an y th in g o r g ran t any p ro v isio n , th at have no control o v er th em selv es o r o v er those w ho w o rsh ip th em , and have no p o w er to brin g b en efit o r cau se h arm , o r to c au se d eath , give life o r resurrect,

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rath er th ey are in an im ate, unable to think o r hear the sup p licatio n o f th e w o rsh ip p e rs, an d i f th e y d id h e a r it th ey w o u ld n o t re sp o n d to th em , and on the D ay o f R esu rrection th ey w ill reject th eir ascrip tion o f th em as p a rtn e rs to A llah an d w ill d isa v o w th e m , and th ey (the w o rsh ip p ers and th eir o b jects o f w o rsh ip ) w ill curse one another, and they have no sh are in d o m in io n an d can n o t help them o r intercede for them w ith A llah , so he is callin g u p o n one w ho is like th a t, try ing to draw as close to him as he can, tak in g as his en em y and fighting those w ho dev o te th eir w o rsh ip to A llah alone, rejectin g th e M esseng ers o f A llah w ho tau g h t sin cerity to A llah a lo n e ... . . . I t w ill b e c o m e c le a r to y o u w h ic h o f the tw o g ro u p s is g u id e d and w h ich is m isg u id ed , w hich is blessed an d w hich is d o o m ed , and th ere w ill be no n eed to explain th at to you, b ecau se d e sc rib in g the situ atio n is c le a re r than m ak in g a statem ent. ^S ay'p to them : «|You w ill n o t be q u e stio n e d ab o u t o u r m isd eed s and w e w ill not be q u estio n ed a b o u t w h a t yo u do)? th at is, both w e and you have o u r o w n deeds. You ^ w ill not be questioned)? ab o u t our m isd eed s o r sins, i f w e co m m it sin, and w e «(will n o t be questioned)? about y o u r deeds. So let the aim o f both us and you be to seek the facts and follow the path o f fair-m in d ed n ess. Forget ab o u t w hat w e used to do, for that should not hind er you from fo llo w ing the truth, for rulings in th is w o rld are b ased on w h a t o n e sees, an d w ith reg ard to th ese ru lings, truth should be fo llow ed and falseh oo d should be avoided. A s fo r th e d eed s, th ere w ill be a n o th e r realm in w h ich the m o st ju s t o f those w ho ju d g e w ill ju d g e them and w ill settle all disputes. H ence A llah says: «{Say: O u r L ord will gath er us all together, then H e w ill ju d g e betw een u s ^ th a t is, H e w ill p a ss ju d g e m e n t b e tw e e n us, b y w h ic h it w ill b eco m e cle a r w ho is sin cere an d w h o is lying, w ho is d eserv in g o f re w a rd an d w h o is d e se rv in g o f p u n ish m e n t, fo r H e is th e b e st o f ju d g e s. «(Say^ to th e m , O M e s s e n g e r - a n d w h o e v e r fo llo w s in his fo otsteps (in callin g p eo p le to A llah):

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SooratSaba'

(24-27) |

95

^ S h o w m e th o se w hom you have jo in e d w ith H im as p a rtn e rs ^ th at is, w here are they? W here is the w ay to know them ? A re they on earth o r in h eaven? T he K n o w er o f the u n seen an d the seen has told us that no such p a rtn e r exists: ^ T h e y w o rsh ip , b e sid e s A llah , th a t w h ic h h a s n o p o w e r e ith e r to h arm o r b e n e fit them , and th ey say: T h ese are o u r in tercesso rs w ith A llah. Say: Do y o u p resu m e to tell A llah o f so m eth in g th at H e does n o t know in the heav ens o r on earth? G lo rified and ex alted be H e far ab o v e the p artn ers they ascrib e to Him!)? (Yoonus 10: 18)

- and: ^V erily, to A llah belong all those w ho are in the heavens and on earth. T h o se w ho call upon th e ir [so-called] p artn ers b esid es A llah follow n o thing but co n jectu re an d th ey do n o th in g b u t lie.]? (Yoonus 10: 66) S im ila rly , th e e lite o f H is c re a tio n , n a m e ly th e P ro p h e ts an d M essen gers, do no t know o f any p artn er fo r H im . So, O p o ly th eists, sh o w m e th o se w h o m y o u h a v e fa lse ly a sso c ia te d w ith A lla h ^ a s partners)?. T h ey cannot answ er this q uestion, hence A llah says: ^ N o in d e e d ^ th at is, A llah has no partner, no rival, no co u n terp art; ra th er ^ H e is A llah [the only G o d ])? and none is deserv in g o f devo tion and w orship ex cep t H im . ^ th e A lm ighty)? W h o su b ju g ate s all th in g s, so ev e ry th in g o th e r than H im is su b ju g ated , su b d u ed an d u n d er control. ^ th e M o st W ise ^ W ho p e rfec ted all th at H e created, and perfected w h at H e prescrib ed o f rules an d reg u latio n s. I f there w as n o th in g th at H e p rescrib ed in H is w isdom ex cep t th at H e e n jo in ed affirm in g H is o n en ess and sh ow ing dev o tio n to H im alone, and H e loves th at and has m ade it the w ay o f salv atio n , an d has fo rb id d en th e ascrip tio n o f partners to H im and taking o ther gods besides H im , and has m ade that the path th at leads to loss and d oom , th at w ould be su fficien t p ro o f o f H is p e rfe c t w isdom . So w h a t do yo u th in k , w h en w e k n o w th at e v ery th in g that H e has en jo in ed and fo rb id d en is b ased on w isd o m ?

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Tafseer as-Sa'di

Juz'22

O

34:28. We have not sent you [O M uham m ad] but as a bearer o f glad tidings and a w am er to all hum ankind, but m ost people do not realise, 34:29. And they say: W hen will this prom ise com e to pass, if you speak the truth? 34:30. Say: T here has been appointed for you a day w hich you will not be able to delay for a single m om ent or bring forward.

H ere A llah (t$s) tells us that H e o n ly sen t H is M essen g er ( j | ! ) to bring glad tid ings to all people o f the rew ard o f A llah, and to tell them o f the deed s that earn this rew ard and to w arn them o f the punishm ent o f A llah an d to tell them o f the d eed s th at incur H is pu n ish m en t. You (O P ro p h e t [ i|§ ] ) h av e no con trol o v e r the m atter, and w h a te v e r the stu b b o rn d isb e liev ers d em an d from y o u o f signs, it is not y o u r role to p ro d u ce it; ra th e r the m a tte r is in th e H and o f A llah (-^ ). ^ b u t m o st p e o p le do n o t re a lis e d th a t is, th e y h a v e n o so u n d know ledge; ra th er they are either ig n o rant o r stubborn, so they do not act upon th eir know ledge and hence it is as if they have no know ledge. A s a result o f not having kno w led ge, they decid ed th at they should reject his call, b ecau se th e M essen g er ( ^ ) did not respond to w hat they d em a n d ed o f signs. A m o n g the dem an d s th ey m ade w as th eir d em and that he should h asten fo r th e m th e p u n ish m e n t o f w h ic h he w a rn e d th em . H ence A llah says: ^ A n d they say: W hen w ill this prom ise co m e to p ass, if you speak the tru th ? ^ T h is is u n fair on th e ir part, fo r w h a t c o n n ectio n is there

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Soorat Saba'

(28-30) |

97

b etw een him bein g truthful and his say in g w h en it w ill hap p en ? C an th is be a n y th in g b u t re jec tio n o f th e tru th , fo o lish n e ss an d lack o f reaso n ? I f o n e w h o w arn s ab o u t so m e im m in en t w o rld ly d a n g e r goes to p e o p le w h o k n o w th a t he is sin c e re an d h o n e st, a n d th e y h av e an e n e m y th a t is w a itin g fo r an o p p o rtu n ity to a tta c k th e m and is preparing to do so, and he tells them : 1 have seen y o u r enem y m arching to w a rd s y o u , aim in g to atta c k y o u an d e ra d ica te you, - if so m e o f them w ere to say: I f y o u are te llin g the tru th , tell us w h a t tim e they w ill reach us and w h ere they are now - w o u ld th e one w h o says that be reg arded as rational, o r w o u ld he be deem ed foolish and crazy? T h at is the case w h en th e o n e w ho tells th at new s m ay be tellin g the tru th o r m ay be lying; p erh ap s he saw so m eo n e else w h o w as not th e enem y, o r the en em y m ay lose th e ir reso lv e and n o t attack them , o r th e y m ay h a v e th e p o w e r to d e fe n d th e m se lv e s. S o h o w a b o u t those w ho disb elieved the m o st truthful o f people, the one w ho w as in fallible in w h at he said, w ho did not sp eak on the b asis o f his ow n w h im s an d desires, w ho sp o k e o f the p u n ish m e n t w hich w as certain and can n o t be w ard ed off, and no one can help ag ain st it? Is not th eir rejection o f w h at he told th em , on the g ro u n d s that the w a m e r could not tell them clearly w hen it w o u ld hap p en , one o f the m o st foolish things to do? ^ S a y ^ to th e m , te llin g th e m o f th e tim e w h e n it w ill h a p p e n , co n cern in g w h ich th ere is no d oubt: «(There has been ap p o in ted for you a day w h ich you w ill not be ab le to d elay fo r a sing le m o m en t or bring forw ard)?. So bew are o f th at day, and prep are fo r it.

0

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Tafseer as-Sa'di

J u z’22

(rr-n 34:31. Those w ho disbelieve say: We will never believe in this Q u r’an or in any scripture that cam e before it. If you could but see the w rongdoers w hen they will be m ade to stand before their Lord, hurling reproaches at one another. Those w ho w ere regarded as w eak will say to those w ho w ere arrogant: H ad it not been for you, we w ould have been believers. 34:32. Those w ho w ere arrogant w ill say to those w ho w ere regarded as w eak: Was it w e w ho prevented you from follow ing right guidance after it had com e to you? Nay, rather you yourselves were given to evil. 34:33. Those w ho w ere regarded as w eak will say to those w ho w ere arrogant: R ather it w as your efforts to deceive us, by night and by day, for you com m anded us to disbelieve in A llah and set up rivals to Him. They will conceal their rem orse, w hen they see the punishm ent, and We will place iron collars on the necks o f those w ho disbelieved. Should they be requited for anything other than w hat they used to do?

H av in g m en tio n ed the tim e fo r the p u n ish m en t o f th o se w ho seek to h a ste n th e p u n ish m e n t, w h ic h w ill in e v ita b ly c o m e on th e d ay ap p o in ted for it, h ere A llah m en tio n s h ow they w ill be on that day: I f y o u c o u ld see h o w th e y w ill b e w h e n th ey sta n d b e fo re th e ir L o rd , w h en th e le ad ers an d th o se w h o fo llo w e d th em in d isb e lie f an d m isg u id a n c e are g a th e re d to g e th e r, y o u w o u ld see so m e th in g m o m en to u s and terrify in g , and y o u w o u ld see how they w ill argue w ith one an o th er and hurl reproach es at one another.

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Soorat Saba'

(31-33) |

99

{[Those w ho w ere reg ard ed as weak]? n am ely th e fo llow ers {[will say to th o se w ho w ere arrogant)? n am ely the leaders: {(Had it not been for you, w e w o u ld h av e been b e lie v e rs^ , but you prev en ted us from believ in g and m ad e d isb e lie f fair-seem in g to us, so w e fo llo w ed you therein. W h at th ey w ill m ean by say in g th at is th at the p u n ish m en t should be only fo r th e leaders, and not fo r them . ^ T h o se w ho w ere a rro g a n t w ill say to those w ho w ere regarded as weak]?, ex p ressin g a m azem en t and statin g that they are all eq u ally guilty: {(Was it w e w ho p rev en ted you from fo llo w in g right gu id an ce after it had com e to y o u ? p T h at is, by v irtu e o f o u r p o w e r an d stren g th , by m ean s o f w h ich w e co m p elled you. ^N ay , rath er you y o u rselv es w ere g iv en to evil)-) th at is, yo u cho se to co m m it evil; you w ere not com p elled to do so. Even though w e m ade it fair-seem in g to you, w e had no p o w er o v e r you. {(Those w h o w ere reg ard ed as w eak w ill say to th o se w h o w ere arrogant: R ath er it w as y o u r effo rts to deceiv e us, by n ig h t and by day, fo r y ou c o m m an d ed us to d isb eliev e in A llah and set up rivals to Him)? that is, the reaso n w hy y o u im p acted us and m isg u id ed us w as y o u r effo rts to d ec eiv e us by n ig h t an d by day, fo r y o u m ade d isb e lie f a ttractiv e to us an d c alled us to it, tellin g us that it w as the truth, and you criticised the truth, m ade it look bad and claim ed that it w as falsehood; you kept up y o u r effo rts and y o u r sch em in g ag ain st us until you m isled us and d eceiv ed us. But this argum ent betw een them will not lead to any good outcom e; ra th e r th e y w ill d isa v o w o n e a n o th e r an d feel d e e p reg ret. H en ce A llah says: {(They w ill co n ceal th e ir rem o rse, w h en th e y see the punishm ent]? that is, they will realise that the argum ent that they tried to use against o n e an o th er in o rd e r to be sav ed from th e p u n ish m en t is invalid and that th ey are all w ro n g d o e rs w h o d e se rv e p u n ish m en t. H ence each one o f th em w ill be filled w ith d eep rem o rse and w ill w ish th at he

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Tafseer as-Sa 'di

Juz '22

h ad fo llo w ed the tru th and rejected the falseh o o d th at b ro u g h t him to this p u n ish m en t. B ut each one w ill keep this regret to him self, for fear o f scandal and sh am e if he ad m its th at he deserv es it. H ow ever, at som e stage on the D ay o f R esurrection, and w hen they are ad m itted to hell, they w ill express that regret and rem o rse openly: 6(On that day, th e w ro n g d o e r w ill bite on his h an d s and say: W ould that I had tak en a path w ith th e M essenger. A las for me! W ould that I h ad n o t tak en S o -a n d -so as a frien d ! H e led m e a stra y from the R em inder [the Q u r’an] after it had com e to m e ... ]) (al-Fwqan 25:27-29) ([A n d th e y w ill say: I f o n ly w e h a d liste n e d o r u n d e rsto o d , w e w o u ld n o t b e a m o n g th e in h a b ita n ts o f th e ra g in g fire. T h u s th ey w ill ack n ow led ge th eir sin. So aw ay w ith the inhabitants o f the raging fire!]) (al-Mulk.67: 10-11) ([and W e w ill p la c e iro n c o lla rs on th e n e c k s o f th o se w h o disbelieved]-) th at is, they w ill be ch ained up like a p riso n e r w ho is to be h u m iliated in the p lace o f his d etention. T his is like the verse in w hich A llah (4 s) says: ([...B u t th ey w ill co m e to know [the co n se q u e n c e s o f th eir deeds] w hen, w ith iron collars and chains around their necks, they are dragged into the scald in g w ater, then they w ill be b u rn ed in the fire.]) (Ghafir 40: 70-72) (•[Should they be requited]) w ith th at p u n ish m en t and those heavy chains (-[for an y th in g o th e r than w h at they u sed to do]) o f d isb elief, evil and sin?

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SooratSaba

(34-39) |

101

34:34. We never sent any w am er to a city but its affluent ones said: Verily we disbelieve in that w ith w hich you have been sent. 34:35. They said: We are m ore abundant in w ealth and children, and w e are not going to be punished. 34:36. Say: Verily my Lord grants abundant provision to w hom ever He w ills, or gives it in scant m easure, but m ost people do not know. 34:37. It is not your w ealth or your children that bring you nearer to Us; but those w ho believe and do righteous deeds - it is they w ho will have a m ultiple rew ard for their deeds, and they will dwell secure in the high places in paradise. 34:38. But those who strive against O ur revelations, seeking to discredit them , it is they w ho will be delivered up for punishm ent. 34:39. Say: Verily my Lord grants abundant provision to w hom ever He w ills am ong His slaves, or gives it in scant m easure. W hatever you spend. He w ill co m pensate for it, for He is the best o f providers.

H e re A lla h (4g) d e s c rib e s th e fate o f p re v io u s n a tio n s w h o d isb e lie v e d in th e M e sse n g e rs; it is lik e th e fa te th a t a w a its th e current audience (nam ely Q uraysh) w ho disbelieve in their M essenger M uham m ad (i^g). W hen A llah sent a M essen g er to a city, its affluent in h a b ita n ts d isb e lie v e d in h im an d b e c a m e in so le n t an d a rro g a n t b ecause o f th eir life o f ease. ^ T h e y said: We are m ore ab u n d an t in w ealth and c h ild re n ^ than those w ho fo llo w the truth.

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Tafseer as-Sa ‘di

Jaz '22

{(and w e are not g o in g to be punished)? th at is: firstly, w e w ill not be resu rrected , and ev en if w e are resu rrected , then the O ne W ho gave us w ealth and ch ild ren in th is w o rld w ill give us m o re than th at in the hereafter, and w e w ill not be punished. A llah (4g) resp o n d ed to them by tellin g them th at a b u n d an ce o f provision or scant m easure th e re o f is not indicative o f w hat they claim , fo r p ro v isio n is su b ject to th e w ill o f A llah: if H e w ills, H e gives in ab u n d an ce to H is slave, and if H e w ills, H e g iv es in scant m easure. It is n o t w ealth an d ch ild ren th at b rin g a p erson c lo se r to A llah; ra th e r w h a t b rin g s o n e c lo se r to H im is b e lie f in th a t w h ic h th e M esse n g ers b ro u g h t an d rig h teo u s d e eds w h ich are the o u tc o m e o f faith. It is they w ho w ill have a m u ltip le rew ard w ith A llah (-fe), for each righteo u s deed brings a tenfold rew ard, up to seven hundred fold, up to m any tim es m o re than that, w h ich no one k now s ex cep t A llah. {(and they w ill d w ell secure in the high places in paradise)? that is, in lofty p laces, w h ere th ey w ill dw ell, feeling secure and safe from any stresses o r tro u b les th at co uld spoil th e p leasu re s and delights th at they are enjoying. T hey w ill be safe from h aving to leave it or feeling any g rie f w h ilst they are there. A s for th o se w ho strive ag ain st O u r rev elatio n s, seek in g to o u tw it Us an d fru strate O u r M essen g ers, and to show O u r rev elatio n s to be false, {(it is they w ho w ill be d eliv ered up for punishm ent)?. T h e n A llah (4g) re p e a ts th a t H e {(grants a b u n d a n t p ro v isio n to w h o m ev er H e w ills am ong H is slav es, o r gives it in scan t m easure)? so th a t H e m a y fo llo w th a t b y say in g : {(W hatever y o u spend)* o f o b lig a to ry o r reco m m e n d ed spen d in g , on relativ es, n e ig h b o u rs, the poor, o rp h an s and others, {(He w ill co m p e n sa te fo r it)?, so do n o t th ink that sp en d in g reduces o n e ’s p ro v isio n ; ra th e r A llah - W h o g ran ts a b u n d a n t p ro v isio n to w h o m e v e r H e w ills, o r g iv es it in scant m ea su re - has p ro m ise d to re c o m p en se the one w h o spends,

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Soorat Saba ’

(40-42) |

103

«ffor H e is the best o f providers)*. So seek p ro v isio n from H im , and strive and take m easu res to earn a liv ing as H e has en jo in e d upon you.

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34:40. On the day w hen He gathers them all together He will say to the angels: Was it you that these people used to w orship? 34:41. They will say: G lory be to You! You are our C lose Friend, not they. Rather they used to w orship the jinn; most o f them believed in them. 34:42. [And Allah will say:] So today none o f you has the pow er to benefit or harm another. A nd We w ill say to the w rongdoers: Taste the punishm ent o f the fire w hich you used to deny!

«fOn the day w hen H e g athers them all together)* th at is, those w ho w o rsh ip p e d an y th in g o th er than A llah and th e ir o b jects o f w o rsh ip am o n g th e an g els. T hen A llah fjw ill say to the angels)*, by w ay o f re b u k in g th o se w ho w o rsh ip p ed them : ^W a s it yo u th a t th e se p e o p le u se d to w orship?)* T h e a n g e ls w ill disav o w th eir w o rsh ip , an d w ill say: ^ G lo ry be to Y ou!)»th at is, w e declare You to be holy and far abo v e h av in g any p artn er o r rival ^Y ou are o u r C lo se F riend, not th e y ^ an d w e are in d esp erate need o f Y our p ro tectio n , so how co u ld w e call o th e rs to w o rsh ip us? H ow could w e be fit to be taken as allies and partners b esides You?

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104 I

Tafseeras-Sa'di

Juz’22

R a th e r th ese p o ly th eists ^ u s e d to w o rsh ip the jinn)? th a t is, the d ev ils w h o in structed them to w o rsh ip us o r to w o rsh ip o th ers, and they ob ey ed th em in that. T h e ir o b e d ie n c e to th e m w a s th e ir w o rs h ip o f th e m , b e c a u se w o rsh ip is o b ed ien ce, as A llah (3c) says, ad d ressin g all th o se w ho take others as gods b esid es Him : ^ D id I n o t in stru c t y o u , O c h ild re n o f A d a m , th a t y o u sh o u ld not w o rsh ip th e S h ay tan , for he is to y ou an av o w ed enem y, and that you sh o u ld w o rsh ip M e, for th a t is a straig h t path?)? (Yd Seen 36: 60-61) ^ m o s t o f th em b eliev ed in them)? th at is, they believ ed in the jin n an d su b m itte d to th e m , b e c a u se faith is th a t b e lie f w h ic h leads to su b m ittin g an d follow ing. W h en th e an g e ls d isa v o w th e p o ly th e ists, A lla h w ill say to the latter: ^ S o to d a y n o n e o f y o u h as th e p o w e r to b e n e fit o r h arm another)?, fo r the relatio n sh ip b etw een yo u is sev ered and you have n o th in g to do w ith o n e another. ^ A n d We w ill say to the w rongdoers)? w ho did w rong by disbelieving and co m m ittin g sin, a fte r We ad m it th em to hell: ^T aste the p u n ish m e n t o f the fire w h ich you used to deny!)? Today you are seeing it w ith y o u r ow n eyes and enterin g it as a resu lt o f y our d isb elief, and as a p u n ish m e n t fo r th e co n seq u en ces o f th a t disb elief, as you did no t keep aw ay from th at w h ich could lead to it.

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Soorat Saba'

(43-45) |

105

34:43. W hen O ur clear revelations are recited to them , they say: This is nothing but a man w ho w ants to turn you aw ay from that w hich your forefathers used to w orship. A nd they say: This is nothing but a fabricated lie. And those w ho disbelieve say o f the truth w hen it com es to them: This is obviously nothing but magic! 34:44. although We did not give them any scripture that they could study, nor did We send to them any w am er before you. 34:45. Those w ho cam e before them also rejected [the truth]. These people [Q uraysh] have not been given even one tenth o f w hat We gave to those [earlier nations], yet w hen they rejected M y M essengers, how great w as the change I w rought!24

H ere A llah (4c) tells us ab o u t th e reactio n o f the p o ly th eists w hen the clear verses o f A llah are recited to them and clear exp lanatio n s and d efin itiv e pro o fs are p resen ted to th em th at p o in t to e v ery th in g th a t is g o o d an d fo rb id e v e ry th in g th a t is evil. T h is is the g re a te st b lessing th at has com e to th em , and it requ ires th em to respond by b eliev in g in it, accep tin g it and su b m ittin g to it, but they resp o n d ed w ith th e o p p o site o f w h a t w as req u ired o f th em , an d th e y rejected the o n e w h o b ro u g h t it to them , saying: ^ T h is is n o th in g b u t a m an w h o w an ts to turn you aw ay from th at w h ich y o u r fo refath ers used to w orship)? th at is, this is his aim , w h en he tells you to be d ev oted to A llah alone and to g ive up th e cu sto m s o f y o u r fo refath ers w h o m you venerate and in w h ose foo tstep s yo u w alk. So th ey rejected the tru th o n th e b a sis o f th e v ie w o f m is g u id e d p e o p le , b u t th e y d id not bring any p ro o f o r ev en an y sp ecio u s a rg u m e n t to su p p o rt w h at th ey said. W h a t k in d o f a rg u m e n t is th a t, w h e n th e M e sse n g e rs in stru c t som e m isg u id ed p eo p le to follow th e tru th , b u t th ey claim th a t th eir co-relig io n ists w ho fo llo w the sam e p ath are still p ersistin g in that? 24 As Allah changed the way He had been dealing with them, changing abundance to scarcity and well-being to destruction. (at-Tabari)

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106 I

Tafseer as-Sa‘di

Ju z’22

T his is fo o lish n ess and rejectio n o f the tru th on the b asis o f the op in io n s o f m isg u id ed people. If you th ink ab ou t ev ery case in w hich tru th is rejected , y o u w ill see th at it is rejected in a sim ilar m anner, fo r it is not rejected e x cep t on th e basis o f the view s o f m isg u id ed people, w h eth er th ey be p o ly th eists, those w ho do not believe in the D ay o f R esu rrectio n , p h ilo so p h ers, S ab ian s, an d h eretics w h o have p a sse d o u t o f th e relig io n o f A llah . T h is is th e p attern o f ev ery o n e w ho rejects the truth until the D ay o f R esu rrectio n . H aving cited the deeds o f their forefathers as evidence and regarded th at as ju stific a tio n fo r rejectin g w h at the M essen g ers b ro u g h t, they then cast asp ersio n s upon the truth by saying: ^ T h is is no th ing but a fab ricated lie)? th at is, it w as fabricated by this m an w ho has bro u g h t this m essage. {(And those w ho disb eliev e say o f the truth w hen it com es to them : T h is is o b v io u sly n o th in g b u t m agic)? an d it is o b v io u s to every o n e th a t it is m agic. T h ey said th at by w ay o f rejectin g the tru th and so as to d eceiv e the foolish. H aving described the argum ent by m eans o f w hich they rejected the tru th , an d sta te d th a t th ese arg u m en ts are flaw ed an d can n o t p ro v id e any p roof, A llah now states th at even i f an y o n e w anted to bring p ro o f fo r th e ir arg u m en ts, th ey do not h av e any so urce for such proof: {(although W e did no t give th em any scripture th at they could stu d y ^ so th at it co u ld serv e as a referen ce book for them {(nor did W e send to them an y w a m e r b efore you)? so th at they w ould h av e a record o f his w ords and teach in g s on the basis o f w h ich they could reject w h at you have b rou gh t to them . T h erefore they have no k n o w led g e and no trace o f know ledge. T h en A llah w arns them by tellin g them o f w h a t h a p p en ed to the d isb eliev in g n atio n s w h o cam e b efo re them : {(Those w ho cam e before them also rejected [the truth]. T hese people [Q u ra y sh ]^ to w hom the m essage is now addressed

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Soorat Saba'

(46-50) |

107

^ h a v e not been given even one tenth o f w hat We gave to those [earlier natio n s], y et w hen they]? that is, the e a rlie r n atio n s ^ re je c te d M y M essen g ers, how g reat w as th e c h a n g e I w ro u g h t!^ T h at is, by w ay o f p u n ish in g them . We know w hat hap p en ed to them o f p u n ish m en t, and th at som e o f th em H e d ro w n ed , and som e H e d estro y ed w ith the d ev astatin g w ind, the blast, the earth q u ak e, by cau sin g the earth to sw allo w them up, and by sen d in g ag ain st them a v io len t squall o f p eb bles from the sky. So bew are, O d isb eliev ers, if y ou p ersist in d isb elief, lest y ou be o v ertaken by that w h ich o v erto ok those w h o cam e befo re you, and there befall you w h at befell them .

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34:46. Say [O M uham m ad]: I advise you to do one thing only: take this m atter seriously and reflect upon it, in p airs or singly, sincerely seeking the pleasure o f Allah. There is no m adness in your com panion; he is but a w am er to you ahead o f a severe punishm ent. 34:47. Say: W hatever recom pense 1 m ight have asked o f you is yours; my reward is with Allah alone, and He is W itness over all things. 34:48. Say: Verily my Lord hurls the truth [against falsehood], and He is the K now er o f the unseen.

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Tafseeras-Sa‘di

108 |

Ju z’22

34:49. Say: T he truth has com e and falsehood can neith er initiate anything, nor restore anything. 34:50. Say: If 1 go astray, it is only to my ow n detrim ent, but if I am guided, it is because o f w hat my Lord reveals to me. Verily, He is A ll-H earing, Ever Near.

T h at is, ^ S a y jj, O M essen g er ( } ||) , to these stubborn d isb eliev ers w ho have tak en it upon th em selv es to o p pose the truth and reject it, and to criticise the one w ho b ro u g h t it: ^1 ad v ise y o u to do o n e th in g o n ly |j th a t is, o n e th in g w h ich 1 am p o in tin g o u t to yo u and ad v isin g y ou to follow , for it is a fair path. 1 am not calling you to follow m y opin ion o r to reject yo u r ow n w ithout any ju stific a tio n for d o in g so. T h at th in g to w h ich I am callin g you is: «ftake this m a tte r serio u sly and reflect upon it, in p airs o r singly, s in c e re ly s e e k in g th e p le a s u re o f A lla h ^ th a t is, ta k e th is m a tte r s e rio u sly a n d p u t so m e e n e rg y in to it, w ith th e a im o f fo llo w in g w h at is righ t and being sincere to w ard s A llah, as a group, discu ssin g and d e b a tin g th e m a tte r, o r in d iv id u a lly , ea c h p e rso n th in k in g to h im self. I f you w ere to reflect upon the m atter, in pairs or singly, seeking th e p le a su re o f A llah , th en y o u w o u ld th in k ra tio n a lly a n d th in g s w ould b eco m e cle a r to you, and you w o uld reflect on th e character o f y o u r M e sse n g e r ( ^ § ) : is he really in san e, w ith th e ch aracteristics o f one w ho is in san e in th e w ay he sp eaks, in the w ay he looks and in the w ay he b e h av es? O r is he a tru e P ro p h et

w ho is w arn in g

you ag ain st th at w h ich w ill cau se yo u h arm and w h at lies ahead o f you o f severe pu n ish m ent? I f th ey acce p t th is ex h o rtatio n and p u t it into p ractice, then it w ill beco m e clear to th em , m o re than others, th at the M e ssen g er o f A llah is n o t insane, b ecau se his attitu d e is not th at o f in san e p eople w ith th e ir ch o k in g , tre m b lin g an d starin g ; ra th er his attitu d e is the b est o f all attitu des, and he is the m o st dig n ified in the w ay he carries

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Soorat Saba'

(46-50) |

109

h im self, the m o st p e rfec t in attitu d e, m an n ers, tran q u illity , h u m ility and dignity. H e can o n ly be th e m o st m a tu re and w ise o f m en. M oreover, if th ey p o n d e r his eloq uen t w o rd s and b eautifu l speech th a t fill th e h e a rt w ith re a ssu ra n c e an d faith , p u rify so u ls, cle a n se h e a rts, m a k e o n e a sp ire to s u b lim e a ttrib u te s , e n c o u ra g e g o o d m a n n e rs, an d d e te r o n e fro m b a d m a n n e rs an d a ttitu d e s, th e y w ill see th at w h en he speaks, p e o p le look at him w ith aw e an d respect. C o u ld th is in an y w ay resem b le the m u m b o -ju m b o o f the in san e and th eir erran t behav io u r? A n y o n e w ho reflects on th e P ro p h e t’s c h aracter and w h at he w as callin g p eo p le to, for th e p u rp o se o f fin d in g o u t w h e th e r h e w as the M essen g er o f A llah ( j H ) o r not, w ill - w h eth e r he th in k s b y h im s e lf o r w ith o th e rs - b eco m e c ertain th at he w as in d eed th e M e sse n g e r o f A lla h and w as tru ly H is P ro p h et ( j |§ ) . T h is is e sp e c ia lly tru e in th e c a se o f th o se to w h o m th e se w o rd s w e re in itia lly a d d re sse d , n a m e ly h is c o n te m p o ra rie s w h o k n ew e v e ry th in g a b o u t h im fro m h is ch ild h o o d onw ards. T here is also another m atter that discourages people from follow ing the one w ho calls th em to th e tru th , w h ich is the fear th a t he m ay take the w ealth o f th o se w ho resp o n d to h im an d tak e it as p a y m e n t for his call. H en ce A llah (-fe) e x p lain ed th at H is M e sse n g e r (5 § |) w as far ab o v e d o in g such a th in g , as H e said: ^ S a y : W h a te v e r re co m p e n se I m ig h t h av e a sk e d o f you)? fo r y o u r fo llo w in g the truth {(is yours)? th at is, 1 testify in y o u r fav o u r th at th at rew ard is yours {(my rew ard is w ith A llah alo n e, an d H e is W itness o v e r all things)? th a t is, H is k n o w le d g e e n c o m p a sse s w h a t I ca ll p e o p le to , so i f I w ere lying, H e w o u ld seize m e w ith H is p u n ish m en t. A n d H e is also w itn ess o v er y o u r d eed s, and H e is re c o rd in g th em a g ain st y ou, then H e w ill req u ite y o u fo r them .

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110 I Tafseer as-Sa ‘di

Juz ’22

H av in g h ig h lig h ted the p ro o f w hich is indicative o f the soundness o f the truth and th e invalid ity o f falsehood, A llah (4c) now states that this is H is w ay and that H e (-(hurls the truth [against falsehood])? and it crushes it, w h ereu p o n it perish es (cf. 21:18), b ecau se in the preced in g verses H e h ig h lig h ted th e truth and refu ted th ereb y th e v iew s o f the disb eliev ers, w h ich is a lesson for th o se w ho are w illin g to learn and a sign for th ose w ho reflect. A s you can see, th e view s o f th e disb elievers w ere defeated and th eir lies and stu b b o rn n ess w ere clearly exposed; the truth prevailed and shone brightly, and falsehood w as p ro ven invalid and suppressed. T h a t w as b e c a u s e o f th e p r o o f p re s e n te d b y ((the K n o w e r o f the unseen)? W ho k n o w s w h at is in th e ir hearts o f w h isp ers and sp ecious arg u m en ts, an d H e k n o w s w h a t m ay o p p o se th a t and c o u n te r it o f p ro o f and evidence. T h u s H e an n o u n c e s it to p eo p le an d e x p la in s it to th em , hence H e says: ((Say: T h e truth has c o m e ^ th at is, it has a p p e ared and b e co m e as cle a r as day, and its au th o rity has been m ad e m an ifest ((and falseh o o d can n eith e r initiate a n y th ing, n o r restore anything)? that is, falseho o d has dim in ish ed and has been proven to be invalid; its p o w er has v an ish e d , so it n eith er in itiates an y th in g n o r resto res anything. W hen the truth becam e clear by virtue o f the call o f the M essenger ( s ||X and the disbelievers accused him o f being m isguided, A llah told them o f the truth and ex p lain ed it to th em , h ig h lig h tin g th e ir inability to resist it, and in fo rm in g th em th at th e ir acc u sa tio n s ag ain st him o f being m isg u id ed could not harm the truth in any w ay and could not w ard o ff w h at the P rophet ( J |§ ) b ro ught; i f he did go astray - w hich is not p o ssib le, but is m en tio n ed fo r th e sake o f arg u m en t - he w o u ld only go astray to his ow n detrim ent. In oth er w ords, the harm resulting from his b ein g m isg u id e d w o u ld be lim ited to h im s e lf and w o u ld not affect others.

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Soorat Saba'

(51-54) |

111

^ b u t i f I am guided]?, th a t is n o t from m e o r by m y o w n strength an d p o w er; rath er m y gu id an ce is ^ b e c a u se o f w h at m y L ord rev eals to me)? - th at is the cau se o f m y gu id an ce, ju s t as it is the cau se o f the g u id an ce o f o th ers, fo r m y L ord is ^A ll-H earin g )? an d h ears all w o rd s and voices ^ E v e r N e a r ^ to th e o n e w h o c a lls u p o n H im , a sk s o f H im an d w o rsh ip s H im .

34:51. If only you could see them w hen they are stricken with terror, but there will be no escape, and they will be seized from near at hand. 34:52. They will say: N ow we believe in [the m essage]. But how can they reach out for it [faith] from such a distant place,25 34:53. seeing that they disbelieved in it before, and they m ade farfetched conjectures about the unseen? 34:54. They will be prevented from attaining w hat they desire, as was done before w ith others o f th eir ilk, for they w ere indeed in grave doubt.

^ I f o n ly you)* O M e s s e n g e r (i§ § ), an d th o se w h o fo llo w y o u , ^ c o u ld see)? the state o f th ese d isb eliev ers 25 This refers to what the disbelievers will say in the hereafter, but the time and place for believing is in this world, which at that point will be far away from them, so it will be too late for them to say, “We believe”.

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112 |

Tafseer as-Sa ‘di

Juz ’22

^ w h e n th e y are strick en w ith terror)? u p o n se e in g th e p u n ish m e n t an d w h at the M essen g ers to ld th em ab o u t, b u t th ey d isb eliev ed in it. T hen you w o u ld see so m eth in g m o m en to u s, a te rrify in g scene and a h o rrible sig h t o f inten se d istress. T h at w ill be w hen the p u n ish m en t becom es due upon them and they have n ow here to flee and no escape, {(and they w ill be seized from n e ar at hand)? th at is, n o t far fro m the p lace o f p u n ish m en t; ra th er th ey w ill be seized then throw n into the fire. ^ T h e y w ill s a y ^ at th at point: {(Now w e believe)? in A llah and w e b elieve in th at in w h ich w e disb elieved. {(But h o w can th ey reach o u t fo r it [faith] from such a distan t place)? now that they have been prevented from it and it has becom e som ething im p o ssib le in th is situ atio n ? I f th ey had believ ed at the tim e w h en it w as p o ssib le to do so, th e ir faith w o u ld have been accepted. B u t ^ th e y d is b e lie v e d in it b e fo re , an d th e y m a d e fa r-fe tc h e d c o n je c tu re s a b o u t th e u n s e e n ^ , so as to re fu te th e tru th . B u t th ere w as no w ay th ey could ach iev e that, ju s t as th ere is no w ay fo r one w ho th ro w s so m eth in g from a g reat distan ce to hit his target. By the sa m e to k en , it is im p o ssib le fo r false h o o d to o v e rw h e lm th e tru th o r defe at it. R ath er falseh oo d m ay have the u p p e r han d fo r a short w h ile, w h en th e fo llo w ers o f the tru th are in a state o f n eg lig en ce, b u t w h e n th e p eo p le o f tru th p ay atte n tio n an d re sist fa lse h o o d , it w ill be supp ressed . {(They w ill be p rev en ted from attain in g w h at they desire)? nam ely p h y sical p le a su res, c h ild ren , w e a lth , serv a n ts an d tro o p s, an d th e y w ill com e o nly w ith th eir deeds. T hey w ill co m e singly, as th ey w ere created , and th ey w ill leave b e h in d all th at th ey had b een given o f w o rld ly luxuries. {(as w as do ne befo re w ith others o f th e ir ilk)? o f the earlie r nations, w hen their doom cam e to them and they w ere prevented from attaining w h a t th ey desired.

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Soorat Saba'

(51-54) |

113

^ f o r th e y w e re in d e e d in g ra v e doubt)? th a t w o u ld le a d to u n c e rta in ty an d an x iety ; th erefo re th ey d id n o t b elieve, and if they seek to m ak e am en d s, th ey w ill not be allo w ed to do so (cf. 41:24). This is the end o f the commentary on Soorat Saba'. All praise and thanks are for Allah, and may the blessings and peace o f Allah be upon Prophet Muhammad ($ |g ), his family, and his Companions abundantly until the Day o f Judgement.

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35.

Soorat Fatir (VKikki)

In the name o f Allah, the Most Gracious, the Most Merciful

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35:1. Praise be to Allah, the O riginator o f the heavens and the earth, W ho m ade the angels m essengers w ith w ings, two or three or four. He adds to creation w hatever He wills. Verily Allah has pow er over all things. 35:2. W hatever A llah opens up for people o f His m ercy, none can w ithhold it, and w h atev er H e w ithholds, none can grant it thereafter. And He is the A lm ighty, the M ost Wise.

H ere A llah (-fe) p raises H im se lf for H is creation o f the heavens and the earth an d all th at th ey co n tain o f created th in g s, b ecau se that is in d icativ e o f the perfect nature o f H is m ight, the vastn ess o f His

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Soorat Fatir

d-2) |

115

d o m in io n , the b ro ad n ess o f H is m ercy, th e b rillian ce o f H is w isdom and the all-en co m p assin g natu re o f H is know ledge. H aving m en tio n ed creatio n , A llah now tells us ab o u t the angels, th a t H e ^ m a d e th e a n g e ls m essen g ers)* w h o e x e c u te H is d e c re e s and act as go-b etw een s in c o n v e y in g H is co m m an d s to H is creation. T he fact that He says that He has m ade the angels m essengers, w ith no ex cep tio n , is in d icativ e o f th e p erfect n atu re o f th e ir o b e d ien ce to th eir L ord and th eir com p lian ce w ith H is co m m an ds, as A llah (4g) tells us elsew h ere that they: ((...w h o do not d iso b ey A llah in w h a te v e r H e c o m m a n d s them , and they do w h a te v e r they are co m m a n d ed to do.)* (at-Tahreem 66: 6) B ecau se th e an g e ls are th e o n es w h o h av e co n tro l - by A lla h ’s leav e - o v e r th at w ith w h ich H e h as e n tru sted th em , H e m en tio n s th eir p o w er to do that, an d the sp eed w ith w hich th ey travel, as He has m ade them ((with wings)* by m eans o f w hich they fly as they rush to carry out w hat th ey are co m m a n d ed to do. (•(two o r th ree o r four)* th a t is, so m e o f th e m have tw o w in g s, and som e have th ree o r four, a c c o rd in g to w h a t A lla h ’s w isd o m dictates. ((He ad d s to creation w h a tev e r H e wills)* th at is, H e cau ses so m e to have m ore than o th ers, w ith reg ard to th e ir shape, stren g th , beauty, ad d itio n al facu lties, and quality o f voice. ^V erily A llah has p o w e r o v e r all things)* and by H is pow er, H e does w h a te v e r H e w ills, and n o th in g is b e y o n d H is pow er; th a t includes H is cau sin g som e o f H is creatio n to su rp ass others. T hen A llah

tells us that H e alo n e has control and gives and

w ith h o ld s as H e w ills: ^W h atev er A llah opens up for people o f His m ercy, none can w ithhold it, and w h a te v e r H e w ithholds)* from them o f H is m ercy ^n o n e can g ran t it thereafter)* this leads to p u ttin g o n e ’s trust in A llah (4 s) and feeling o n e ’s need for H im in all w ays, so th at one does not call upon an y o n e but H im and d o es not fear o r p u t hope in an y o n e but Him.

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116

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Tafseer as-Sa ‘di

J u z’22

A nd He is th e A lm ighty)? W ho has su b d u ed all things «jthe M o st Wise)* W ho does w h at is appropriate.

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35:10. W hoever seeks honour, then all honour belongs to A llah. To Him ascend all good w ords, and righteous deeds exalt them .26 A nd those w ho plan evil deeds will have a severe punishm ent, and the plans o f such people will com e to naught.

T h at is, O you w h o seek h onour, seek it from th e O n e in W hose H and it is, for h o n o u r is in the H and o f A llah and can only be attained by o b ey in g H im . A llah m en tio n s it in the w ords: ^T o H im ascen d all g ood words)* such as recitation o f Q u r’an, and w o rd s o f g lo rificatio n a n d p raise, p ro c laim in g A lla h ’s o n en ess, and all g o o d w ords. T h o se g o o d w o rd s a sc e n d to A lla h an d a re p re se n te d to H im , and A llah praises the one w ho says th em befo re those on high. 26 Good words will not be accepted and will not ascend to heaven unless they are accompanied by righteous deeds that confirm them.

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Soorat Fatir

(11)

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121

«fan d rig h teo u s deeds)* o f bo th the h eart and th e p h y sical facu lties ^ e x a lt them)?. T he rig h teo us deeds lift up the good w o rd s, so the lifting up o f the good w o rd s is co m m en su ra te w ith the level o f the in d iv id u a l’s good d eed s, for it is those d eed s th at lift up his good w ords. I f a person has no good deed s to his credit, then no w o rd s o f his w ill be lifted up to A llah (3c). T hese are the deed s that w ill be lifted up to A llah (3 s), and A llah w ill raise the d o er o f th o se d eed s in statu s and w ill h o n o u r him . W ith regard to bad deed s, they are the opposite: the one w ho does them w an ts to attain high statu s by d o in g th em , an d he sch em es and p la n s, b u t th a t w ill b a c k fire o n h im an d w ill o n ly in c re a se h im in h u m ilia tio n an d d e g ra d a tio n . H en ce A lla h say s: *fAnd th o se w h o plan evil d eed s w ill have a severe punishm ent)* in w h ich he w ill be greatly hum iliated. *fand the p lan s o f such peo p le w ill com e to naught)* th at is, th ey w ill dim in ish and fail, an d w ill n o t b en efit th em in the slig h test, b ecause they are p la n s that are b ased on false h o o d an d are m ade for the sake o f falsehood.

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35:11. Allah created you from dust, then from a drop o f sem en, then He m ade you pairs [m ale and fem ale]. N o fem ale conceives, or delivers, except with His know ledge. N o m an lives long or has his life cut short but it is [inscribed] in a record; verily that is easy for Allah.

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122 |

Tafseer as-Sa ‘di

Ju z’22

H ere A llah (*}£) m en tio n s H is h u m an creatio n and how he passes th ro u g h th e se stag es, fro m d u st to a d ro p o f se m e n an d th e stag es th at com e a fter that. «[then H e m ad e you pairs [m ale an d female])* th a t is H e carries on c a u sin g y o u to m o v e from o n e stage to another, until H e c a u ses you to reach a state w h ere you form p airs, m ales m arry in g fem ales. T he p u rp o se o f m arriag e is to p ro d u ce o ffsp rin g and ch ild ren ; alth o u g h getting m arried is one o f the m eans o f having children, it is still subject to the w ill and decree o f A llah, and H is know ledge. *(No fem ale co n ceiv e s, o r d eliv ers, ex cep t w ith H is know ledge)* the sam e is tru e o f all th e stag es o f h u m an life, w h ich o c c u r by H is kn o w led g e and decree. *[No m an lives long o r has his life cu t short)* th at is, no one lives a long life e x c ep t w ith A lla h ’s k n o w led g e, an d no m a n ’s life is cut sh o rt from its p o ten tial e x cep t th at is th e resu lt o f fo llo w in g the path th at c u t it sh o rt, such as co m m ittin g zin a (u n law fu l sex), d iso b ey in g p arents, severing ties o f k inship and d o in g oth e r deed s th at w e have been told are cau ses o f life being cu t short. W h a t is m e a n t is th a t liv in g a lo n g o r sh o rt life, w h e th e r th a t w as b ecau se o f a cau se o r th ere w as no cau se, all o ccu rs by A lla h ’s k n o w led g e, and th at is affirm ed ^ in a record)* th at c o n tain s all that will happen to a person at every m om ent o f his life, throughout his life. verily th at is easy for Allah)* th at is, H is know ledge encom passes all o f this in fo rm atio n , an d H is reco rd e n co m p asses all o f it. T hese three points o f evidence w hich offer p ro o f o f the resurrection are all ratio n al, an d A llah d raw s o u r atten tio n to th em in th ese verses. T h ey are: th e rev iv al o f th e earth a fter its d eath , the fact th a t the O ne W ho gives it life w ill also g ive life to th e dead , an d th e fact th at the hu m an b ein g goes th ro u g h th ese stages. So the O n e W ho created m an and caused him to go th ro u g h stage a fte r stage, situ atio n a fte r situ a tio n , until he reach es th e stag e that

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Soorat Fatir

(12-14) |

123

w a s d e c re e d fo r h im , is m o re a b le to re c re a te h im an d b rin g h im back again (after d eath), and th at is ea sie r fo r H im . T h e O n e W hose k n o w led g e e n c o m p asses all parts o f th e u p p e r and lo w er realm s, and all th eir affairs, both su b tle an d m an ifest, w h at is in p e o p le ’s h earts, th e fo e tu se s in th e w o m b s, an d w h o w ill liv e a lo n g life an d w h o w ill not, and has w ritten it all in a reco rd , is the O ne for W hom all o f th at is easy, so brin g ing the dead b ack to life is ev en easier for H im . B lessed be the O n e W ho b esto w s b lessin g s in a b u n d an ce and d raw s th e attention o f H is slav es to th at w hich is in th e ir b est in terests in this w orld and in the hereafter.

35:12. The tw o bodies o f flow ing w ater are not alike; one is fresh and palatable, pleasant to drink, and the oth er is salty and bitter. From both you eat succulent m eat [fish] and bring forth from it ornam ents w hich you wear. And you see the ships ploughing through the w aves so that you m ay seek the bounty o f A llah and so that you m ay give thanks. 35:13. He causes the night to encroach upon the day, and the day to encroach upon the night, and He has m ade the sun and m oon to be o f service, each running its course for an appointed time.

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124 |

Tafseeras-Sa'di

Juz '22

Such is A llah your Lord; His is the dom inion, w hereas those on w hom you call besides Him do not ow n so m uch as the thin m em brane o f a date stone. 35:14. I f you call upon them , they do not h ear y o u r call, and even if they heard, they w ould not respond to you. O n the D ay o f R esurrection they will disavow your having associated them w ith A llah. A nd none can inform you like [the O ne W ho is] all-aw are.

H ere A llah tells us ab ou t H is m ight, w isdom and m ercy, fo r He created tw o bodies o f flow ing w ater to serve the interests o f all people on earth , b u t H e d id not m ak e them the sam e, b ecau se the interests o f peo p le dictated th at there should be rivers o f fresh and p alatable w ater th at is p leasa n t to drink, for the b en efit o f th o se w ho drink it, and those w ho p lant and grow crops, and th ere should also be seas o f w ater that is salty and bitter, so that it does not corrupt the atm osphere w ith the stench o f an im als th at die in the sea; m o reo v er it does not flow like riv ers, as its saltin ess p rev en ts it from ch an g in g , an d thus its creatu res are b etter and m o re d elicious. H ence A llah says: {•[From both)? that is, from the salty w ate r an d th e fresh w ater, {•(you eat su c c u le n t m e a t^ n am ely the fish th a t can be ca u g h t from the w ater (•[and brin g forth from it o rn am en ts w h ich yo u wear]? such as pearls, co ral an d o th e r th in g s th at are fo u n d in th e sea. T h ese serv e g reat interests for people. A n o th er b en efit o f th e w ater is th at A llah (4g) has m ade it to be o f serv ice in th at it carries v essels such as ships and bo ats. So y ou see them p lo u g h in g th ro u g h th e w a te r an d trav ellin g from one region to another, from one place to another, carry in g passen g ers w ith th eir luggage and trade goods. T hus a great deal o f the bounty and kindness o f A llah is attained. H ence H e says: {(so that you m ay seek the bounty o f A llah and so th at you m ay give thanks)?.

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Soorat Fatir

(12-14) |

125

A nother o f these blessings is that A llah causes the night to encroach upon the day, and the day upon the night. T he m ore the one com es, the m ore the o th e r goes; o n e o f th em g ro w s lo n g er and the o th e r grow s shorter, then they b eco m e equal. T h a t serv es p e o p le ’s in terests w ith regard to th eir health and ph y sical w ell-bein g, and it also serv es the interests o f th e ir an im als and crops. Sim ilarly, A llah has caused the sun and m oon to be o f service w ith th eir light and m o v em en ts, so th at peo p le m ay go about, seek in g o f H is bounty; th e effects o f the sun and m oon cau se crops to ripen, and the sun dries up w h at needs to be d ried up, an d they b rin g a b o u t o th er n ecessities, the ab sen ce o f w h ich w o u ld cause peo p le harm . ^ e a c h ru n n in g its co u rse for an ap p o in ted time)* th at is, th e sun and m oon are each ru n n in g in its c o u rse for as long as A llah w ills, then w h en the tim e co m es an d the end o f th e w orld ap p ro ach es, they w ill sto p ru n n in g , lose th e ir p o sitio n s an d cease to have any effect. T he m oon w ill beco m e dark, the sun w ill be fold ed up and the stars w ill be scattered. H aving spoken o f these m ighty creations and explained the lessons th ey c o n ta in th a t p o in t to H is p e rfe c tio n an d k in d n e ss, A lla h (4 s) now says: «(Such is A llah y o u r Lord; H is is th e dom inion)* th at is, the O ne W ho a lo n e c re a te d th e th in g s m e n tio n e d h e re an d m a d e th e m to b e o f serv ice is the L ord W ho alone is d eserv in g o f dev o tio n an d w o rsh ip , to W hom belongs all dom inion. f(w hereas those on w hom you call besid es Him)* o f im ages and idols c-(do not ow n so m uch as the thin m em b ran e o f a d ate stone)* th at is, they do not ow n anything, sm all o r great, not even the thin m em b ran e o f a date stone, w h ich is the m ost in sig n ifican t o f th ings. D escribing sp e c ific a lly so m e th in g th a t th e y d o n o t o w n in d ic a te s a g e n e ra l m ean in g , w h ich is that they do not ow n an y th in g else either, so how

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I

Tafseer as-Sa 'di

Juz *22

can th ey be called upon w h en they do not o w n an y th in g in heaven o r on earth ? M oreover, ((If you call upon th e m p they do not h ear you, b ecau se they are eith er inanim ate o r are dead o r are angels w ho are preoccupied w ith o b ey in g th e ir Lord t-(and even i f they h e a rd p —a ssu m in g th at is the case for arg u m en t s sak e (•(they w o u ld n o t respond to y o u p b ecau se they do not ow n an y th in g a n d m o st o f th e m are n o t p le a se d w ith th e w o rs h ip of th o se w h o w o rsh ip them . H ence A llah says: (•(On the Day o f R esurrection they w ill disavow your having associated them w ith A lla h p that is: they w ill disav o w you, and w ill say: ((...G lo ry be to You! You are o u r C lo se F riend, not th e y ...p (Saba' 34: 41)

((And none can inform you like [the O ne W ho is] all-aw arep that is, no one w ill inform y ou m o re tru th fu lly than A llah, the A ll-K n o w in g , A ll-A w are. So you m ay be certain that w ith reg ard to this m atter o f w hich H e has to ld you, it is as if you co u ld see it w ith y o u r ow n eyes, so do not have any d o u b t ab o u t it. T hese v erses contain defin itiv e p ro o f and ev id en ce that A llah (4g) is the o n ly O ne W ho is d eserv in g o f d ev otion and w o rsh ip , and none but He is d e se rv in g o f any k in d o f w o rsh ip . T he w o rsh ip o f an y th in g b esid es H im is false and is based on falsehood, and w ill not b en efit the w o rsh ip p e r in an y way.

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Soorat Fatir

‘^ A - i

(15-18) |

C^S-^ dr®J

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127

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35:15. O people, it is you w ho are in need o f A llah, w hereas A llah is Self-Sufficient, W orthy o f all praise. 35:16. If He so w illed, He could destroy you and bring a new creation [in your stead]. 35:17. A nd that is not difficult for Allah. 35:18. No bearer o f burdens can bear the burden o f another. If a heavilyladen soul calls another for help to bear its load, nothing o f it will be carried, even if he is a close relative. You [O M uham m ad] can only warn those w ho fear their Lord unseen and establish prayer, for w hoever purifies h im self only does so for his own benefit. A nd unto A llah is the return [o f all].

H ere A llah (4g) ad dresses all people and tells them about th eir real situ atio n and that th ey are in n eed o f A llah in all w ays. T h ey are in need o f H is b rin g in g th em into ex isten ce; w ere it not for H is b rin g in g them into ex isten c e , they w o u ld not exist. T hey are in n eed o f H is g iv in g th em p h y sical streng th , fa c ulties and senses; w ere it not for H is g iv in g th em these th in g s, they w o u ld not be ab le to do any deeds. T h e y a re in n e e d o f H is p r o v id in g th e m w ith n o u ris h m e n t, pro v isio n and blessings, both visib le and hidden; w ere it not fo r H is bestow ing His bounty and k indness, and m aking things easy for them , they w o u ld not have attain ed an y p ro v isio n s o r b lessings. T h e y are in need o f H is w ard in g o f f harm fro m th em , a v e rtin g troubles and relievin g th em o f stress and hard sh ip ; w ere it n o t for H is w ard in g o ff th ese th in g s from th em , re lie v in g th em o f d istress and rem o v in g h ard sh ip from them , th eir hard sh ip s and c alam ities w o u ld have been ongoing.

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128 |

Tafseeras-Sa‘di

Juz’22

T h ey are in need o f H is tak in g care o f them in all w ays. T hey need to turn to H im , love H im , w orship H im and devote their w o rship to H im alone. I f H e does not help them and gu id e them to do th at, they w ill be d o o m ed an d they w ill b eco m e co rru p t spiritually, p sy ch o lo g ically and in all th eir affairs. T h ey are in need o f H is teach ing them w h at they do not know and g u id in g th em to th at w hich is in th e ir b est interests. W ere it n o t for H is teach in g them , they w o u ld not have learned; w ere it n o t fo r H is g u id in g th em , th e ir situ atio n w ould n o t have been rectified. T h e y a re in h e re n tly in n e e d o f H im in all w a y s, w h e th e r th e y realise som e o f th o se w ays o r not. B ut the o n e a m o n g th em w ho is g u ided is the one w ho co n stan tly re alises an d is aw are o f his n eed fo r A lla h in all his re lig io u s and w o rld ly affairs, an d he b eseech es H im and asks H im n o t to leave him to his ow n dev ices for ev en the b link o f an eye, and asks H im to help him in all h is affairs, b e arin g th is in m ind at all tim es. Such a one is m ore d e se rv in g o f c o m p lete h elp from his L ord and G od, W ho is m o re co m p assio n ate to w ard s him than a m o th er to w ard s h er child. ^ w h e re a s A llah is S elf-S u fficien t, W orthy o f all praise)* th at is, H e is the O n e W ho is co m p le te ly self-su fficien t in all w ays, so H e has no need o f w h at H is creatio n needs. T h at is b ecause o f the perfect natu re o f H is attrib u tes, all o f w h ich are attrib u tes o f perfectio n and m ajesty. O n e a sp e c t o f H is b e in g se lf-su ffic ie n t is th a t H e m e e ts all the needs o f creatio n in th is w o rld and th e hereafter. ^W o rth y o f all praise)* in H is essence, in H is nam es b ecause they are m o st b eau tifu l, in H is attrib u tes b ecau se they are m o st sublim e, an d in H is d e e d s b e c a u se th e y are b a se d on g e n e ro sity , k in d n e ss, ju stic e , w isd o m an d m ercy, an d H e is p ra isew o rth y in H is com m a n ds an d p ro h ib itio n s. So H e is p ra isew o rth y fo r w h a t H e is and w h a t H e does, an d H e is p raisew o rth y for b ein g self-sufficient.

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Soorat Fdtir

(15-18) |

129

^ I f H e so w illed , H e co u ld d estro y y o u an d b rin g a n ew creatio n [in y o u r stead] p. It m ay be th at w h a t is m ean t is th a t if H e so w illed , H e co u ld d estro y y o u , O p eo p le, an d b rin g o th e r pe o p le in y o u r stead w ho w o u ld be m o re o b e d ien t to A llah (4g) than you. T h is is a th reat to th em o f d estru ctio n an d an n ih ila tio n , an d is te llin g th em th at H is w ill is not in cap ab le o f that. O r it m ay be th a t w h a t is m e an t is an affirm atio n o f th e resu rrectio n , and th at th e w ill o f A llah is alw ays do n e in all cases, in clu d in g b rin g in g yo u b ack a fte r y o u r d eath , as a new creatio n , b u t th ere is an ap p o in ted tim e fo r th at th a t has been d ecreed by A llah, an d it can n o t be b ro u g h t fo rw ard o r p u t back. ^ A n d th at is not d ifficu lt fo r A lla h p th at is, it is n o t im possible fo r H im an d is n o t b ey o n d H im . T h e la tte r m e a n in g is s u p p o rte d b y w h a t is m e n tio n e d in the fo llo w in g verse: ^ N o b e arer o f b u rdens can b ear the burd en o f a n o th e rp th at is, on the D ay o f R esu rrection, each perso n w ill be req u ited fo r his ow n deeds, and no one w ill b ea r the sin o f an o th er ^ I f a h eav ily-laden soul calls an o th er fo r help to bear its lo ad p that is, if a soul that is b u rd en ed w ith sin seeks th e h elp o f an o th e r to carry som e o f its burden , ^ n o th in g o f it w ill be carried , even if he is a clo se re la tiv e p . N o one w ill carry th e b u rd en o f a relativ e, fo r th e h e re a fter is n o t like this w o rld in w h ich a person m ay help his clo se friend. R ath er on the D ay o f R esurrection, a p erso n w ill w ish that he had som e ou tstanding dues o w ed b y o th ers, even his p a re n ts an d relativ es, (so th at h e co u ld tak e som e o f th eir good deed s and add th em to his ow n). ^Y ou [O M uh am m ad ] can o n ly w arn th o se w h o fear th e ir L ord u n se e n an d e sta b lish p ra y e rp th a t is, th e se a re th e o n e s w h o w ill accep t the w arn in g and b en efit from it, p eo p le w ho fear A llah unseen, w h o are the on es w ho fear H im in priv ate an d in p ublic, w hen w ith peo ple and w hen alone. A n d th o se w h o estab lish p ra y e r are the ones w h o fulfil all its p re c o n d itio n s, esse n tial p arts an d o b lig a to ry acts

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130 |

Tafseer as-Sa‘di

Juz ’22

in th e p rescrib ed m anner, w ith p ro p e r focus, b ecau se fearing A llah req u ires a perso n to co m p ly w ith the co m m an d s for w hich he fears p u n ish m en t if he d o es not do so, and to flee from th at for w h ich he fears p u n ish m e n t if he does it. P ray er calls to good and k eep s (one) aw ay from o b scen ity and w ick ed n ess (cf. 29: 45). ^ fo r w h o ev e r p u rifies h im s e lf o n ly d o e s so fo r h is ow n benefit)* th a t is, w h o e v e r p u rifies h im s e lf by rid d in g h im s e lf o f fau lts such as sh o w in g off, a rro g an ce, d eceit, ch eatin g , trickery, h y p o crisy and o th e r bad c h a ra c te ristic s, an d striv es to attain g o o d ch a ra c teristic s such as tru th fu ln ess, honesty, hum ility, g en tlen ess, sin cerity to w ards people, being free o f ill feelings such as resen tm en t, envy and o ther bad c h a ra c teristic s, his p u rificatio n o f h im s e lf w ill ben efit him , and none o f his effo rts w ill go to w aste. ^ A n d u n to A lla h is th e retu rn [ o f all])* and H e w ill re q u ite all people for w h at they sent on ah ead and w ill bring them to account for all th at th ey did; n o th in g , sm all o r great, is o m itted, but it is kept in a record.

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35:19. The blind and the seeing are not alike, 35:20. nor are the depths o f darkness and the light, 35:21. nor the shade and the su n ’s heat. 35:22. The living and the dead are not alike. Verily A llah causes to hear w hom ever He w ills, but you cannot cause to hear those w ho are in the graves.

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Soorat Fatir

(19-24) |

131

35:23. You [O M uham m ad] are but a w amer. 35:24. Verily We have sent you with the truth as a bearer o f glad tidings and a w am er. T here has n ev er been any nation but a w am er cam e to it.

H ere A llah tells us th at opp o sites are not equal, as A lla h ’s w isd o m d ictates th at this should be so, and p e o p le ’s natural disp o sitio n is also inclined to that view. ((The b lin d p w ho have lost th e ir v isio n ((and the seeing are not a lik e, n o r are th e d e p th s o f d a rk n e ss an d th e light, n o r th e sh ad e a n d th e s u n ’s h eat. T h e liv in g an d th e d e a d a re n o t a lik e p . A s is w ell e sta b lish e d a m o n g y o u , an d y o u h av e no d o u b t a t all th a t the things m en tio n ed a b o v e are not e q u al, by the sam e to k en y o u should u n d erstan d th at it is m ore ap p ro p ria te th at in tan g ib le o p p o site s are n o t equal either. T herefo re the b eliev er and the disb eliev er, the one w h o is guided and the one w ho has g one astray, th e o n e w ho has kn o w led g e and the one w ho is ignorant, the in habitants o f paradise and the inhabitants o f hell, those w hose hearts are aliv e and those w ho are dead at heart, are not equal. T he d ifferen ces b etw een th ese p airs are g reat indeed, and only A llah know s how great they are. If you understand the differences, are able to d istin g u ish b etw een th in g s, and it has beco m e c le a r to you w h at y o u sh o u ld co m pete to attain and w h a t is the o p p o site o f that, then the m an o f reso lv e sh o u ld ch o o se fo r h im s e lf th at w h ich is m ore appropriate for him and is m ore d eserv in g o f being given precedence. ^V erily A llah c a u se s to h e a r w h o m e v e r H e w ills p - “ h e a rin g ” here refers to h earin g in such a w ay that one u n d e rstan d s and accep ts, b ecau se A llah (4g) is th e O n e W ho g u id es ((but you can n o t cau se to hear those w h o are in the g ra v e sp nam ely those w ho are dead at heart; ju s t as y o u r call can not benefit those w ho are in th e ir g rav es, it can n o t b en e fit th o se w h o stu b b o rn ly turn away.

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132 |

Tafseeras-Sa‘di

Juz'22

R a th e r y o u r jo b is to w arn an d to co n v e y th e m e ssa g e w ith w h ich you w ere sent, w h e th er it is accep ted o r not. H ence A llah says: ^Y ou [O M uh am m ad] are b u t a w am er. V erily We h av e sen t y ou w ith the truth)? th at is, We are only sen d ing you w ith the truth, b ecau se A llah sent you som e tim e a fte r the previous M essengers, after p eople had lost the path o f guidance and know ledge had d isa p p e ared , and there w as a great need to send you. So A llah sent you as a m ercy to the w orlds. M oreover, w h at w e have sen t you w ith o f the true re lig io n and th e straig h t p ath is tru e and is n ot false, and w h at w e have sent you w ith o f this g reat Q u r ’an, an d w hat it co n tain s o f w ise e x h o rta tio n , is sound and true. (•{as a b ea re r o f g lad tidings]* to th o se w h o o bey y o u , o f rew ard from A llah in th is w o rld and in the hereafter (•{and a wam er]} to th o se w ho d iso b e y y ou, o f pun ish m en t from A llah in th is w o rld an d in th e hereafter. You are not the first M essenger; you have p reced en ts a m o n g the earlier M essengers. (•{There has n ev er been an y nation]} a m o n g the past nations (•{but a w am er cam e to it)} establishing against them the p ro o f o f A llah, (•{...so that th o se w h o ch o se to p erish [by ch o o sin g disbelief] m ight d o so a fte r see in g c le a r ev id en ce , an d those w ho c h o se to live [by ch o o sin g faith] m ig h t do so a fte r seein g cle a r e v id e n c e ...]} (al-Anfal 8: 42)

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Soorat Fatir

(25-26) |

133

35:25. If they reject you [O M uham m ad], those w ho cam e before them did likewise. T heir M essengers cam e to them w ith clear signs, the scriptures, and the Book o f Enlightenm ent, 35:26. then I punished those w ho disbelieved, and how great was the change I w rought!27

T h a t is, i f th ese p o ly th e ists re je c t y o u , O M e sse n g e r ( # 1 ) , y o u are n o t th e first M e ss e n g e r to b e re je c te d , fo r «(those w h o c am e b efore th em did likew ise. T h eir M essen g ers cam e to th em w ith clear signs)? that pointed to the truth and the soundness o f the m essag e they brought, ^ th e sc rip tu re s^ that is, w ritten bo o k s th at co n ta in e d m any rulings, «fand the B ook o f E nlightenm ent)? th at is, en lig h te n m e n t w ith regard to w hat it told o f true stories and inform ation about the future, and ju st rulings. So th e ir rejection w as not the result o f do u b ts th at they had or som e flaw s in w h at the M essen g ers b ro u g h t; rath er it w as b ecause o f th eir w ro n g d o in g an d stu b b o rn n ess. ^ th e n I pu n ish ed those w ho disbelieved)? w ith d ifferen t k inds o f p u n ish m en t, «(and h ow g reat w as the ch an g e I w rought)? upon them , for it w as the w orst kind o f chan g e and the w o rst kind o f p unishm ent. So bew are o f rejectin g this noble M essen g er ($%), lest th ere befall y ou w h at befell them o f pain fu l p u n ish m en t and u tter disgrace.

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-7 As Allah changed the way He had been dealing with them, changing abundance to scarcity and well-being to destruction. (at-Tabari)

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134 I

Tafseer as-Sa 'di

Ju z’22

35:27. Do you not see that A llah sends dow n w ater from the sky, then We bring forth thereby fruits o f various colours? A nd in the m ountains there are tracts o f red and w hite, o f various colours, and black intense in hue. 35:28. Likew ise, people, anim als and livestock are o f various colours. A m ong His slaves, only those w ho have know ledge truly fear Allah. Verily A llah is A lm ighty, O ft-Forgiving.

H ere A llah B e ) m entions His creation o f things and th eir opposites - o f w hich the origin and substance is one, yet there are variations and d ifferences th at are visib le and w ell know n - so as to dem o n strate to people H is perfect m ight and su b lim e w isdom . A m o n g th ese e x am p les are the follow ing: • A llah (4g) sen d s d o w n w a te r fro m th e sky, a n d b rin g s forth th ereb y v a rio u s fruits an d p lan ts, w h ich is so m e th in g v isib le to th e o n lo o k e rs , a lth o u g h th e w a te r is o n e a n d th e lan d is one. • W ith regard to the m ountains w hich A llah has created as pegs for the earth, you w ill see in a series o f m o u n tain s, o r even in one m o u ntain , v ario u s colo urs; h en ce y ou w ill see tracts o f w hite, tracts o f yellow , and tracts o f b lack intense in hue. • A m o n g the peo p le, anim als and livestock there is a variety o f colours, types, voices and looks. T his is som ething that is visible to ev eryone and is w itnessed by onlookers. Yet all o f them com e from one so urce and one su bstance. T h ese variatio n s offer rational ev id en ce for the d ivine w ill, w hich sin g les out each one to have a p articu lar co lo u r and d escrip tio n ; for the m ight o f A llah, as H e has created them like that; and for the divine

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(29-30) |

Soorat Fatir

135

w isd o m and m ercy, b ecau se th ese v ariatio n s serv e p e o p le ’s in terests and b rin g th em b enefits, help peo p le to find th e ir w ay (th ro u g h the m o u n tain s), an d en ab le p eo p le to re c o g n ise o ne another, as is w ell know n. T his is also ind icativ e o f the v astn ess o f A lla h ’s k n o w led g e, and p ro v es th at H e w ill resu rrect th o se w h o are in th eir graves. B ut the h eed le ss one looks at th ese th in g s and o th e rs in a care le ss m a n n er that d oes not m ake him reflect; rath er the one w ho benefits from them is the one w ho fears A llah (4g) and realises, on th e basis o f sound th in k in g , the w isd o m b eh in d them . H e n c e A lla h say s: ((A m o n g H is sla v e s, o n ly th o s e w h o h a v e k n o w led g e tru ly fear Allah)}. T h e m o re a p erso n k n o w s a b o u t A llah , th e m o re he w ill fe a r H im , an d th is fe a r o f A lla h w ill m ak e him refrain from sin and prep are to m eet th e O n e W hom he fears. T h is is in dicative o f the virtue o f kn o w led g e, b ecau se it pro m p ts one to fear A llah, and th o se w h o fear H im are the o n es w ho w ill be hon o u red by H im , as H e says elsew h ere: ( ( ...A llah is pleased w ith th em and th ey are p leased w ith H im . T hat is for th o se w ho fear th eir Lord.)} (al-Ba\yinah 98: 8) ((Verily A llah is A lm ig h ty ^ , perfect in m ight, and by H is m ig h t H e created these opp o sites ^O ft-F orgiving)} to th o se w h o rep en t from th eir sins.

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35:29. Verily those w ho recite the Book o f Allah, establish prayer, ansd spend from that w hich We have provided for them , secretly and openly, hope for a deal in w hich there will never be any loss.

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136 I

Tafseer as-Sa'di

J u z’22

35:30. For He will give them their reward in full, and will give them yet more out o f His bounty. Verily He is Oft-Forgiving, Appreciative.

^ V e rily th o se w h o re c ite th e B o o k o f A llah)? th a t is, fo llo w its c o m m a n d s by co m p ly in g w ith th e m an d fo llo w its p ro h ib itio n s by p ay in g heed to th em , and believ e in w h at it tells th em ab o u t the past an d th e fu tu re , an d d o n o t g iv e p re c e d e n c e o v e r it to a n y o p in io n th a t c o n tra d ic ts it, a n d re c ite its w o rd s b y s tu d y in g its m e a n in g s. T h e n a fte r sp e a k in g o f re c ita tio n o f th e Q u r ’an in g en e ra l te rm s, A llah now m entions pray er in w hich there is recitation in this specific situ a tio n ; p ra y e r is th e fo u n d a tio n o f th e re lig io n , th e lig h t o f the M uslim s, the m easure o f a p e rso n ’s faith and a visible sign o f sincerity in a d h e re n c e to Islam . A n d A llah m e n tio n s sp e n d in g on re la tiv e s, th e poor, o rp h a n s and o th ers, by g iv in g zak ah , o fferin g ex p iatio n s, sp en d in g in fu lfilm e n t o f vow s, and giv in g ch arity in general, ^ se c re tly an d o p e n ly ^ at all tim es. T h o se w h o do th at ^hope)? th e re b y ^ fo r a deal in w h ic h th ere w ill n e v e r be an y loss)? th at is, a deal th at w ill n e v e r stag n ate o r be sp o iled ; ra th e r it is th e b est, g re a te st and h ig h e st o f d eals, n a m e ly a tta in in g th e p le a s u re o f th e ir L o rd an d H is g re a t re w a rd , a n d salv atio n from H is w rath and p u n ish m en t. T his p ro v es th a t they are sincere in th eir deed s and th at th ere are no bad in ten tio n s o r evil aim s b eh in d it. A nd A llah tells us th at they w ill attain w h at they hope for, as H e says: ^ F o r H e w ill g iv e th em th eir rew ard in full)? th at is, th e rew ard for th e ir d eed s, a c c o rd in g to h ow m u ch o r how little th e y did, and h ow g o o d o r o th erw ise th e ir d eed s w ere. ^ a n d w ill give th em y et m o re o u t o f H is bounty)? in ad d itio n to th e ir rew ard ^V erily H e is O ft-F o rg iv in g , A p p re c ia tiv e ^ . H e w ill forgive th e ir bad d eed s an d w ill acc ep t from them a little o f good deeds.

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Soorat Fatir

(31-35) |

137

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35:31. T hat w hich We have revealed to you o f the Book [the Q u r’an] is the truth, confirm ing that w hich cam e before it. Verily Allah is w ell aw are o f His slaves and sees all. 35:32. Then We have caused to inherit the B ook28 those w hom We chose from am ong O ur slaves. But am ong them are som e who wrong them selves, som e w ho follow a m iddle course, and some w ho are, by A llah ’s leave, forem ost in good deeds. T hat is the great bounty. 35:33. G ardens o f perpetual abode, w hich they will enter; they w ill be adorned therein w ith bracelets o f gold and o f pearls, and their garm ents therein will be o f silk. 35:34. A nd they w ill say: Praise be to A llah W ho has taken aw ay all sorrow from us. Verily our Lord is indeed O ft-Forgiving, Appreciative; 35:35. W ho has, by His grace, caused us to settle in the eternal hom e, in w hich no toil or w eariness will touch us.

28 This refers to the Q u r’an being inherited by the followers o f Prophet Muhammad ( * ||) until the Day o f Resurrection.

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138 |

Tafseer as-Sa'di

Ju z’22

H ere A lla h (4g) tells us th a t th e B o o k th a t H e re v e a le d to H is M essenger (s |§ ) «fis the truth)? because it contains a great deal o f truth, as the truth is lim ited to it, so th ere should not be any reserv atio n s co n c e rn in g it; y o u sh o u ld not find it too m u c h o r think little o f it, for i f it is the tru th , then ev ery th in g th at it m entions o f the divine, m atters o f the unseen, and o th e r th ings reflects w h at is really the case. So it is not possib le th at w h at is in tended by its v erses cou ld be different from w h at it ap p ears to m ean. ^ c o n f ir m in g th a t w h ic h c a m e b e fo re it)? o f p re v io u s B o o k s an d M e sse n g e rs , b e c a u se th e y fo re to ld it. W h en it a p p e a re d , this c o n firm ed th a t w h at the p re v io u s B o o k s said a b o u t it w as tru e, for they foreto ld it and it co n firm ed w hat they foretold. T h erefo re no one can b eliev e in the p rev io u s scrip tu res y e t d isb eliev e in the Q u r’an, b ecau se his d is b e lie f in the Q u r ’an c o n trad icts an d u n d erm in es his b e lie f in th e p rev io u s scriptures, for one o f th e th ings th ey spoke o f w as fo retellin g this Q u r ’an, an d w h at they said a b o u t the p ast an d the fu tu re is identical to w h at the Q u r’an says. ^ V e rily A lla h is w ell a w a re o f H is sla v e s a n d sees all)?, an d H e g iv es to ea c h n a tio n an d each in d iv id u a l w h a t is ap p ro p riate to th e situ a tio n . O n e a sp e c t o f th a t is th e fact th a t p rev io u s law s and regulations w ere only ap propriate for their ow n tim es. T herefore A llah k e p t se n d in g M e sse n g e rs, o n e a fte r an o th e r, u n til H e b ro u g h t the series o f M essen g ers to an end w ith M u ham m ad ( j | | ) . H e bro u g h t this law w h ich is good an d ap p ro p riate fo r all peo p le until the D ay o f R esu rrection, and it leads to all that is good at all tim es. A s this U m m ah is the m o st m atu re o f nations in term s o f th in k in g and reasoning, the gen tlest at heart, and th e m o st refined in character, A llah (3fe) cho se them and H e ch ose fo r them the religion o f Islam , and H e cau sed them to inherit this B ook w h ich confirm s the scripture th at cam e b efo re it and su p ersed es it (cf 5: 48). H ence He says here: ^ T h e n W e h ave cau sed to in herit the B ook th o se w h o m We chose from a m o n g O u r slaves)?, n am ely this U m m ah.

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Soorat Fatir

(31-35) |

139

({But am ong them are som e w ho w rong th em selv es^ by com m itting sin that is less serio u s than d is b e lie f ({some w ho follow a m idd le c o u rse ^ by lim iting th em se lv es to w hat is o b lig ato ry upon them an d stay in g aw ay from w h a t is p ro h ib ited ({and so m e w ho are, by A lla h ’s leave, fo rem o st in good deeds)} th at is, th e y h a ste n to do g o o d an d striv e h a rd , an d th u s th e y su rp a ss o th e rs. T h is re fe rs to th o se w h o d o w h a t is o b lig a to ry , d o a lo t o f s u p e re ro g a to ry g o o d d e e d s, an d sta y a w a y fro m th a t w h ic h is p ro h ib ited an d disliked. A llah (4g) has ch o sen all o f th em to inh erit th is B ook, although they vary in statu s and are o f d ifferen t types. H ence each o f them has a share o f this inheritance, even those w ho w rong them selves, because w hat they possess o f basic faith, k n o w led g e o f faith and d eed s based on faith is part o f th at in h eritan ce o f th e B ook. W h a t is m e a n t b y in h e rita n c e o f th e B o o k is in h e rita n c e o f k n o w led g e th ereo f, actio n s th at are b ased o n it, stu d y o f its w o rd s and und erstand in g o f its m ean ings. T he p hrase ({by A lla h ’s leave)} refers to th o se w ho are fo rem o st in good deeds, lest they beco m e a rro g an t b ecau se o f th eir deeds. It is a rem in d er that they only b ecam e fo rem o st in good d eeds by the help o f A llah (4 s), so they should focus on giv ing th an ks to A llah fo r the b lessin g s that H e has b esto w ed upon them . ({That is the great bounty)* that is, in h eritan ce o f th e h o ly B ook, for th o se w hom A llah (4 s) ch o se from a m o n g H is slaves, is the great bounty, com pared to w hich all other blessings pale into insignificance. T he greatest b lessing and bo u n ty o f all is in h eritan ce o f this B ook. T h e n A lla h m e n tio n s th e re w a rd o f th o se w h o m H e c a u se d to inherit th e B ook: ({Gardens o f perp etual abode, w h ich they w ill enter)} th at is, gard en s c o n ta in in g tre e s, sh a d e , b e a u tifu l g a rd e n s, flo w in g riv e rs , lo fty p alaces, ad o rn e d abo d e s, in w hich they w ill live fo rev er an d ever.

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140 I

Tafseer as-Sa'di

Ju z’22

^ th e y w ill be ad o rn ed th erein w ith b racelets o f g o ld ^ this refers to je w e lle ry th at is w o rn on the w rists, acco rd in g to w h a te v e r they like and th in k is m o st beautiful. B oth m en and w om en w ill w e a r such a d o rn m e n t in parad ise. A nd they w ill also be ad o rn ed w ith ^pearls)? on th e ir c lo th es and b odies, ^ a n d th eir g a rm en ts th erein w ill be o f silk)?, green garm en ts o f fine silk and h eavy b ro cad e (cf 18: 31). ^A ndjj, after they see all this perfect delight and com plete pleasure, ?(they w ill say: Praise be to A llah W ho has taken aw ay all sorrow from us)? - th at in clu d es ev ery ty p e o f sorro w ; they w ill n o t be ex p o sed to any so rro w b ecau se o f a lack in th e ir beauty, food, drink, pleasu res, o r p h y sical w ell-b ein g , o r b ecau se o f not stay in g th ere forever. T h ey w ill be enjo y in g bliss an d w ill not be able to see how it could be increased o r im p ro v ed in an y w ay, b u t it w ill c o n tin u e to increase w ith the p a ssag e o f tim e, fo r e v er an d ever. ^V erily o u r L ord is indeed O ft-Forgiving)? as H e has forg iv en us fo r o u r m istak es ^A p p reciativ e)? as H e has accep ted from us o u r good d eeds and has m u ltip lied the rew ard fo r them , and H e has given us o f H is bounty w h a t o u r d e e d s d id n o t d e se rv e an d w h a t w e c o u ld n o t ev en w ish for. By H is forg iv en ess th ey w ill be saved from e v e ry th in g th at one m ay fear o r dread, and by H is ap p reciatio n and grace they w ill attain e v ery th in g th a t o n e co u ld w an t an d love. ^ W h o h as, b y H is g ra c e d an d g e n e ro s ity to w a rd s us, an d n o t by v irtu e o f o u r d eeds; w ere it n o t fo r H is grace w e w o u ld not have attain ed w h at w e have attained. ^ c a u se d us to settle)? th at is, H e h as c au sed us to settle and take up resid en ce; it is n o t in th e m a n n er o f o n e w ho is m erely p assin g th ro u g h ^ in th e e te rn a l hom e)? th at is, in w h ic h th ey w ill ab id e fo re v e r by H is g ra c e , in th e p la c e w h e re th e y w ill w a n t to re m a in b e c a u se

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Soorat Fatir

(36-37) |

141

o f its a b u n d a n t g o o d n e ss an d n e v e r e n d in g b liss, w ith n o th in g to spoil it. ^ in w h ich no toil o r w earin ess w ill to u ch us)» th at is, th ere w ill be no physical o r p sy cho lo g ical tire d n e ss due to too m u ch pleasure. T his indicates that A llah w ill give th eir b o dies perfect creatio n and w ill prep are for them all th at is req u ired in o rd e r to have co m fo rt and ease a t all tim es, so th at th ey w ill alw ay s be like that an d no toil or w earin ess, w orry o r d istress, w ill e v er affect them . T his also indicates that they w ill not sleep in paradise, because the ben efit o f sleep is to rest an d re co v e r from tired n ess, b u t the people o f p arad ise w ill not need that; fu rth erm o re, sleep is a m in o r d eath, an d the p eo p le o f parad ise w ill n o t die. M ay A llah m ake us am o n g them by H is grace.

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35:36. As for those w ho disbelieve, for them will be the fire o f hell. Death will not be decreed for them , so that they m ight die, nor will its punishm ent be alleviated for them. Thus do We requite every disbeliever. 35:37. There they will cry out loud: O ur Lord, bring us out; w e will do righteous deeds, different from w hat we used to do. [Allah will say to them :] Did We not m ake your lives long enough for anyone who might reflect and pay heed to do so? And, moreover, the w am er did com e to you. So taste [the punishm ent]. For the w rongdoers there will be no helpers.

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142 I

Tafseer as-Sa'di

Juz '22

H aving m en tio n ed how the p eople o f paradise w ill be and the bliss that they w ill enjoy, A llah (4g) now m en tio n s how the people o f hell w ill be, an d th e to rm en t th ey w ill suffer: ({As fo r th o se w h o d isbelieve)} th a t is, th o se w h o re je c te d the signs that the M essen g ers b ro u g h t to th em , and den ied the m eeting w ith th e ir Lord ({for th em w ill be the fire o f hell)* in w h ich th e y w ill be p u n ish ed m ost severely an d su ffer the w o rst o f to rm en ts ({Death w ill n o t be d e c re e d fo r th e m , so th a t th ey m ig h t die)} and th u s find re lie f ({nor w ill its p u n ish m en t be allev iated for th e m p . T h e sev erity and intensity o f th e p u n ish m en ts w ill be o n g o in g , at all tim es. ({Thus do We req u ite ev ery d isb eliever. T h ere th ey w ill cry out loud)} that is, they w ill scream , sho u t an d call fo r help, saying: ({Our L ord, b rin g us out; w e w ill do rig h teo u s d eeds, d ifferen t from w h at w e used to do)} - th ey w ill ack n o w le d g e th e ir sin and ad m it that A llah has treated th em ju stly , b u t they w ill ask to go back at the w ro n g tim e. T h erefo re it w ill be said to them : ({Did We not m ake y o u r lives long en ough for an y o n e w ho m ight reflect and pay heed to do so?)} T hat is, durin g that tim e, anyone w ho w anted to pay heed w ould have been able to do so m e righteous deeds, fo r W e gave you a life o f ease in the fo rm er w o rld, W e sh ow ered you w ith blessin g s and provided you w ith all the m eans o f com fort, and We granted you a long enough life, sent you signs one after an o th er and sent w arnings to you, and We tested you w ith ease an d h ard sh ip so th a t yo u m ig h t turn back to Us. B ut no w arn in g w as to any avail and no ex h o rtatio n w as o f any b e n e fit; W e d e la y e d y o u r p u n ish m e n t u n til, w h e n y o u r ap p o in te d tim e cam e to an end and y o u r lives w ere over, and you m o v ed to this realm , w hich is the realm o f requital for deed s, you asked to go back! T h at w ill n e v e r hap p en , fo r now it is too late; the M ost G racio u s, M o st M erciful is an g ry w ith you, and th e p u n ish m en t o f fire w ill be

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Soorat Fatir

(38) |

143

in tense for y ou, and th e peo p le o f p a rad ise have fo rg o tten you. So sta y in h ell fo r e v e r an d ev er, su b je c t to h u m ilia tin g p u n ish m e n t. H ence A llah says: ^ S o taste [the p u n ish m en t]. F o r the w ro n g d o ers th ere w ill be no helpers)? to h elp th em and b rin g th em o u t o f it, o r to red u ce the to rm en t fo r them .

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35:38. Verily A llah know s all that is unseen in the heavens and on earth; verily He know s w ell w hat is in [people’s] hearts.

H av in g m en tio n ed the req u ital o f th e in h a b itan ts o f b o th realm s, and the deed s o f both g roups, H e now tells us o f th e vastn ess o f His k n o w le d g e and th at H e sees w h at is u n se en in th e h eav en s and on earth, th a t w h ich is h id d en from th e sig h t an d kn ow ledg e o f people; He is the K n o w er o f all secrets, W ho k n o w s w hat is in p e o p le ’s hearts o f good and evil, purity o r oth erw ise. H ence H e w ill give each p erson w h at he deserv es an d a p o sitio n co m m e n su rate w ith that.

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35:39. A nd it is He W ho has m ade you the successors o f others on the earth. W hoever disbelieves will suffer the consequences o f his disbelief. Their d isb elief only increases the disbelievers in loathsom eness before their Lord; their d isb elief only increases the disbelievers in loss.

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144 I

Tafseer as-Sa'di

Juz '22

H ere A llah ( i ? ) tells us ab o u t th e p e rfe c t n atu re o f H is w isd o m and m ercy to w ard s H is slaves; H e ord ain ed in H is p rio r d ecree that som e o f them w ould be m ade the su ccesso rs o f oth ers on earth and H e w ould send w arn in g s to each nation, to see w h at they w ill do. So w h oev er disb eliev es in A llah and in th at w hich H is M essengers bring w ill su ffer the co n seq u en ces o f his d isb e lie f and w ill b e ar th e burden o f sin and the pu n ish m en t thereof. N o one can carry th at burd en for him , and his d is b e lie f w ill o n ly increase the w rath and an g er o f A llah to w ard s the disbeliever. W hat p u n ish m e n t could be g re a te r than the w rath o f the m o st gen ero us L ord? *ftheir d is b e lie f o n ly in c re a s e s th e d is b e lie v e rs in lo s s ^ th a t is, th e y w ill lose th e m se lv e s, th e ir fam ilies, th e ir g o o d d e e d s, and th eir places in paradise. T he d isb e liev e r w ill co n tin u e to in crease in d oom , loss and d isg race befo re A llah and before H is creatio n , and in d ep riv atio n .

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35:40. Say: Tell me about y our [so-called] ‘p artn ers’ on w hom you call besides Allah. Show me w hat part o f the earth they have created. O r do they have any share in the heavens? O r have We given them a book in w hich they have clear p ro o f [for ascribing partners to Allah]? Nay, the w rongdoers prom ise29 one another nothing but delusions.

29 The leaders promised their followers that the so-called ‘partners’ would intercede for them with Allah.

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Soorat Fatir

(40) |

145

H ere A lla h h ig h lig h ts th e h elp lessn e ss and sh o rtc o m in g s o f the g o d s o f th e p o ly th e is ts , a n d th e fla w e d a rg u m e n t o n w h ic h th e ir asc rip tio n o f p artn ers to A llah is based. ({Say)} to them O M essen g er: ^T ell m e ab o u t y o u r [so-called] ‘p a rtn e rs’ on w hom yo u call b esides Allah)} - do th ey d eserv e to be called u p o n and w o rsh ip p ed ? ({Show m e w h a t p art o f th e e a rth th e y h av e created)} - h av e th e y created a sea, o r have they created a m ountain, or have they created an anim al, or have they created any inanim ate thing? T hey w ill affirm that th e C reato r o f all th ings is A llah (4c). O r do th e ir so-called partners hav e any share ^ in the heavens)}, in the c reatio n and control th ereof? T hey w ill say th at they have no share in that. I f they did not create an y thing and they do not have any share w ith the C reato r in H is creation, th en w hy do yo u w o rsh ip them and call upon th em , even though y o u a d m it th at they are in capab le? A s there is no ratio n al a rg u m en t to sh o w th e so u n d n ess o f th e ir w o rsh ip , this indicates th at th eir w o rsh ip is invalid and not right. T hen A llah discusses w hether there is any textual evidence for that, and states th at th ere is no su ch th in g either. H ence H e says: ({Or have We given th em a book)} w h ich sp eaks o f th at w h ich they a s c rib e as p a rtn e rs to A lla h a n d e n jo in s th e m to a sc rib e th e m as partners to H im an d to w o rsh ip idols, ({in w h ich they h av e c le a r p ro o f [for a scrib in g p a rtn ers to Allah])* in th a t b o o k that w as sent d o w n to th em , p ro v in g the v a lid ity o f th e ir ascrip tio n o f p artn ers to H im ? T h at is n o t the case; no book w as sen t d o w n to th em befo re th e Q u r ’an, and no w a m e r cam e to th em befo re th e M e sse n g e r o f A llah M u h a m m a d (« H ). E v e n i f w e a s s u m e th a t a b o o k c a m e d o w n to th em an d a M e sse n g e r w as sen t to th em , an d th e y cla im ed th a t he co m m an d ed them to ascrib e partn ers to A llah, w e can be certain th at they are lying, b ecau se A llah (4c) says:

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146 I

Tafseeras-Sa'di

Juz’22

A nd We did not send before you [O M uham m ad] any M essenger but W e rev ealed to him : T h ere is n o g o d b u t I, so w o rsh ip M e [a lo n e ],^

(al-Anbiya ’21: 25) So the M essen g ers and the B ooks u n an im o u sly en join dev o tin g w o rsh ip to A llah (4 s) alone, ^ A lth o u g h th e y w e re e n jo in e d o n ly to w o rsh ip A llah w ith sincere devotion to H im , b ein g true in faith to H im a lo n e ...

(al-Bayyinah 98:5)

I f it is ask e d : i f th e ra tio n a l a n d te x tu a l e v id e n c e p ro v e s th a t ascription o f partners to A llah is invalid, then w hat m ade the polytheists do that, w h en there w ere a m ong them p eo p le o f sou n d reaso n in g w ho w ere sm art and intelligent? A llah (4s) answ ers this question by saying: «(Nay, th e w ro n g d o ers p ro m ise o n e an o th e r n o th in g b u t d e lu sio n s^ th at is, th ey have no p r o o f fo r the path th at th ey follow ; ra th er they en co u rag ed one a n o th e r to follow it by m a k in g it fair-seem in g to one another, and th e later ones fo llo w ed in th e m isg u ided fo o tstep s o f the earlier generations; m oreover the Shaytan m ade false prom ises to them and m ad e th e ir evil d eed s fair-seem in g to them . T hus ascrip tio n o f p artners to A llah took root in th eir hearts and b ecam e second nature to th em , so it is d ifficu lt to rem o v e it and get rid o f it, w ith the resu lt th at p eo p le p ersiste d in d is b e lie f an d in valid a sc rip tio n o f p artn ers to A llah (4 s).

35:41. Verily A llah sustains the heavens and the earth, lest they decline, and if they w ere to decline, there is no one w ho could sustain them other than Him. Verily He is Forbearing, O ft-Forgiving.

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Soorat Fatir

(42-43) |

147

H ere A lla h (■$£,) te lls us a b o u t th e p e rfe c t n a tu re o f H is p o w e r and m ercy, and the v astn ess o f H is fo rb earan ce and fo rg iv en ess; H e su stains the heav en s and the earth lest th ey decline, for if th ey w ere to d eclin e no one could sustain th em , b ecau se the strength and p o w er o f any creatu re w ould be unable to su stain them . B ut H e has d ecreed th at they are to be su stain ed as they are and rem ain stab le so that peo p le m ay settle, and so th at they m ay be o f b en efit and a source o f lessons, so th at p eo p le m ay learn ab o u t the great p o w er and m ig h t o f the S o v ereig n , w h ich w ill fill th e ir hearts w ith resp ect, aw e, love and v en eratio n for H im , and so th at th ey m ay know th e perfect natu re o f H is fo rb earan ce and fo rg iv en ess, b ecause He gives respite to the sin n ers and does not h asten to p u n ish them , even though if H e co m m an ded the sky to do so, it w o u ld pelt them w ith stones, and if he gave p erm ission to the earth to do so, it w ould sw a llo w th em up. B ut H is fo rg iv e n e ss, fo rb e a ra n c e an d k in d n e ss en co m p ass th em , e[Verily H e is F o rb earin g , O ft-Forgiving)*.

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35:42. They swore their m ost solem n oaths by A llah that if a w am er came to them, they would be more guided than any other nation. But w hen a w am er did com e to them , it only increased them in aversion, 35:43. behaving arrogantly in the land and plotting evil, but the plotting o f evil affects none but its authors. Are they w aiting for anything other than the fate o f the earlier peoples? N o change will you

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148 I

Tafseeras-Sa'di

Ju z’22

find in the w ay o f A llah, and no alteration will you find in the w ay o f A llah.30

T h at is, these people w ho d isbelieve in you, O M essen g er o f A llah (?!§), sw ear th e ir m o st so lem n o ath s ^ th a t if a w a m e r cam e to them , they w o u ld be m o re g u ided than any o th er nation)? that is, they w ould be m o re g u id ed th an the Jew s an d th e C h ristian s, the People o f the S criptures; b u t th ey did not fulfil th is o ath and pledge. «(But w h en a w a rn e r d id co m e to them)? th e y w e re n o t g u id e d , and th ey did n o t b ec o m e m o re g u id ed than any o th e r nation. T hey did no t p ersist in th e m isg u idan ce they had been fo llow ing; ra th er ^ it o n ly in creased th em in aversion)? and in m isg u id an ce, tran sg ressio n and stu b b o rn n ess. T h e o ath m en tio n e d w as n o t m ad e fo r a g o o d p u rp o se o r seekin g the truth, otherw ise they w ould have been helped to attain that. R ather it ste m m e d fro m a rro g a n c e in th e lan d to w a rd s o th e r p eo p le , and to w ard s th e tru th , a n d th e y u sed e la b o ra te w o rd s w h e n th e y sp o k e o f th at w ith the aim o f d ece iv in g and cheating. T h ey also w an ted to give the im p re ssio n th at th e y w ere p e o p le o f tru th w ho w ere keen to seek it, so th at so m e p eo p le w o u ld be d e ceiv ed by them and others w o u ld fo llo w in th e ir footstep s. ^ b u t the plotting o f evil)? the aim o f w hich is evil and the intention b eh in d w h ich is invalid ^affects none but its authors)?, so th eir plot backfires on them . In these w ords and this d escrip tio n o f th eir oath, A llah highlights to H is slaves th at th ey w ere ly in g and fab ricatin g w h en th ey said that. T hus th eir disgrace b ecam e clear and th ey w ere ex p osed to sham e, and th eir evil aim s b ecam e ap p aren t. T hus th e ir plot b ack fired on th em and A llah th w arted th e ir plans.

30 The way o f Allah in punishing evildoers was already established among the previous nations, and will not change.

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Soorat Fatir

(44-45) |

149

H e n c e n o th in g w a s left fo r th e m e x c e p t to w a it a n d see w h a t w ould befall them o f p u n ish m en t, w hich w as A lla h ’s w ay w ith regard to e a rlie r g e n e ra tio n s, an d th is w ay d o e s n o t ch an g e. A n y o n e w ho follow s the p ath o f w ro n g d o in g , stu b b o rn n ess and arro g an ce tow ards o th e r people w ill m eet a sim ila r fate, fo r A llah w ill ex act retrib u tio n and take aw ay the blessin g s th at H e had bestow ed. So let them w atch and w ait for a p u n ish m en t like th at w hich befell the e arlie r nations.

35:44. Have they not travelled in the land and seen w hat was the fate o f those w ho cam e before them ? They w ere more pow erful than them . A llah is not such that anything can escape H im in the heavens or on earth, for verily He is A ll-K now ing, Om nipotent. 35:45. I f A llah w ere to take hum an k in d to task for w hat they have earned, He w ould not leave on the face o f [the earth] a single living creature, but He gives them respite for an appointed term. Then when their appointed tim e com es, then verily A llah is well aware o f His slaves [and know s who is deserving o f punishm ent or reward].

H ere A llah urges people to travel through the land, either physically o r by m eans o f contem plation, in order to learn lessons and not m erely to look heedlessly. T h ey should thin k o f the fate th at befell th o se w ho c a m e b e fo re th em , th o se w h o re je c te d th e M essen g e rs; th e y w e re

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Tafseeras-Sa'di

150 |

Juz '22

w e a lth ie r th a n th e m , h ad m o re c h ild re n an d w ere m ore p o w e rfu l, and they b u ilt upon it m ore than th ese (p eo p le o f M akkah) had built (cf 30: 9). W h en th e p u n ish m en t ov erto o k th em , th eir p o w er did not b en efit th em an d th eir w ealth an d c h ild ren w ere o f no avail to them befo re A llah, and w h at A llah decreed for them cam e to pass. (•(Allah is not such that an y th in g can escape H im in the heaven s or on earth!? b ecau se o f the perfect n ature o f H is k n o w led g e and pow er, ((for v erily H e is A ll-K n o w in g , O m nipotent!?. T hen A llah (4 s) m entions His perfect fo rb earance and the lengthy resp ite He gives to lead ing sinners and g reat offenders: ((If A llah w ere to take hu m an k in d to task for w h a t th ey have earned'!? o f sins, ((He w ould not leave on the face o f [the earth] a single living creature!? th a t is, the p u n ish m e n t w o u ld h a v e rea c h e d e v e ry w h e re an d ev en affected an im als, w ho are not acco untable. ((but!? He gives resp ite, although He does not forget ab ou t them , ((H e g iv e s th e m re sp ite fo r an a p p o in te d term . T h e n w h e n th e ir a p p o in ted tim e co m es, then v erily A llah is w ell aw are o f H is slaves [and know s w ho is deserving o f punish m ent or reward]!?, then He will req u ite th em a c c o rd in g to w h a t he k n o w s ab o u t them o f good o r evil. This is the end o f the commentary on Soorat Fatir. All praise and thanks are for Allah, and may the blessings and peace o f Allah be upon Prophet Muhammad (5=g). his family, and his Companions abundantly until the Day o f Judgement.

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36.

Soorat Ya Seen i Makkil

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(\T - \ :k_r->Sj^,) 36:1. Ya Seen.31 31 G roups o f letters (al-huroof al-muqatta'ah) appear at the beginning o f several soorahs. The most correct scholarly view states that we are required to believe in them as they appear to be, without delving into their meaning, knowledge o f which we should leave to Allah. We believe that

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152

|

Tafseer as-Sa‘di

Juz’22

36:2. By the Q u r’an, full o f w isdom , 36:3. verily you [O M uham m ad] are indeed one o f the M essengers, 36:4. [and you are] on a straight path. 36:5. [This Q u r’an is] a revelation sent dow n by the A lm ighty, the M ost M erciful, 36:6. So that you m ay w arn a p eople w hose fo refathers w ere not w arned, hence they are unaware. 36:7. The decree [o f punishm ent] is inevitable for m ost o f them , for they w ill never believe.32 36:8. Verily [it is as if] We have placed iron collars around their necks, right up to their chins, so that their heads are forced up.33 36:9. We have placed a barrier in front o f them and a barrier behind them , blocking their vision so that they cannot see. 36:10. It is the sam e to them w hether you w arn them or do not warn them ; they will not believe. 36:11. You can only warn those w ho follow the Rem inder [the Q u r’an] and fear the Most Gracious unseen. So give them the glad tidings o f forgiveness and a generous reward. 36:12. Verily it is We W ho w ill give life to the dead. We record w hat they send forth and w hat they leave behind,34 and We keep an account o f all things in a clear Book.

they were not revealed in vain, and that there is wisdom behind them o f which we are not aware. 32 The punishment is inevitable for those people, as Allah knows that they will die in a state o f disbelief. (al-Qurtubi; at-Tabari) 33 The description o f their heads being forced up by the collar indicates that their attitude is one that may be described as stiff-necked: they will not yield and submit to guidance. 34 W hat they leave behind: this refers to things that people leave behind that may benefit others, such as a book o f knowledge, a waqf (Islamic endowment) or a good precedent; or what they leave behind that may have a negative impact on others, such as books promoting misguidance =

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Soorat Yd Seen

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H ere A llah sw ears an oath by the Q u r’an, full o f w isdom , m eaning th at it p u ts e v e ry th in g in its rig h t p la ce , an d g iv e s c o m m a n d s and p ro h ib itio n s fo r c le a r re a s o n s in an a p p ro p ria te c o n te x t, a n d it d escrib es th e req u ital fo r g o o d o r evil as is a p p ro p riate, in the right c o n te x t. So its c o m m a n d s a n d p ro h ib itio n s, an d its c rim in a l cod e, w hich dictates requital and p u n ish m en t, are based on u tm o st w isdom . O n e w ay in w h ich the w isd o m o f th is Q u r ’an is m an ifested is that it m entions to g eth er the ruling and the w isdom behind it, thus draw ing th e atte n tio n o f rational peo p le to the co n tex t and th e circu m stan ces th at led to the d ete rm in a tio n o f th at ru lin g co n c e rn in g the m atter. ^ v e rily you [O M u ham m ad ] are in d eed one o f th e M essengers)?. T his is the fact concerning w hich the oath is sw orn, nam ely the m essage o f M u h am m ad ( ^ ) . In o th e r w o rd s, y o u (O M u h am m ad [*!§]) are o ne o f th e M essen g ers, so y o u are not w ith o u t p re c e d e n t a m o n g the M esse n g ers. M o reo v er, y o u h av e b ro u g h t th e sam e m essa g e as the o th e r M essen g ers b ro u g h t, in term s o f b a sic relig io u s p rincip les. Furtherm ore, anyone w ho reflects upon the character and description o f the M essen g ers, an d u n d erstan d s th e d ifferen ce b etw een th em and o th ers, w ill re a lise th at y o u are one o f th e b est o f the M essen g ers, b ecau se o f the p e rfec t qualities and virtu o u s c h aracteristics th at you possess. T h e c o n n ectio n b etw een th e o b je c t by w h ich th e o ath is sw orn, n am ely th e Q u r ’an full o f w isd o m , an d th e th in g th a t is c o nfirm ed by the o ath, n am ely the m essag e o f the M essen g er M u h am m ad («§!), is n o t h id d en . I f th e re w as n o th in g to c o n firm his m essag e an d no w itn ess to testify to it e x cep t this Q u r ’an full o f w isd o m , th at w ould h av e b e e n su ffic ie n t e v id e n c e an d te stim o n y to th e v a lid ity o f the m essage o f M uham m ad ( j|§ ) . Indeed th e holy Q u r’an is the strongest e v id en ce that has rem ain ed d o w n th ro u g h o u t the ages, o f the truth o f

= and innovation, setting a bad precedent, or devising unjust rules and regulations that continue to be carried out on people.

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the m essag e o f the M essen g er ( s ||) . A ll the ev id en ce o f the Q u r ’an is ev id en ce th at su p p o rts the m essag e o f M u h am m ad (^ § |). T hen A llah tells us o f th e g reatest ch aracteristic o f th e M essen g er ( i l l ) , w h ich su p p o rts his m essag e, n am ely the fact th at he is «fon a straight path)*, a m oderate path that leads to A llah and to H is paradise. T h a t stra ig h t p a th in c lu d e s d e e d s, w h ic h a re rig h te o u s d e e d s th a t re c tify o n e ’s c o n d itio n b o th sp iritu a lly a n d p h y sic a lly , a n d lead to th e b e st o u tc o m e in th is w o rld an d th e h e re a fte r, a n d v irtu o u s c h a ra c te ristic s th at p u rify o n e ’s soul an d b rin g rew ard . T h is is the straig h t p ath w h ich is the descrip tio n o f the M essen g er

and o f

the religion that he brought. So reflect upon the m ajestic nature o f this n o b le Q u r’an, and how it co m b in es sw earin g by the m o st hon o u rab le o f th in g s to c o n firm th e m o st h o n o u ra b le th in g to w h ic h o n e m ay sw e a r (n a m e ly th e tru th o f th e P ro p h e t’s m e ssa g e ). A lla h ’s w o rd s a lo n e are su ffic ie n t, b u t H e e sta b lish e d c le a r p r o o f an d d e fin itiv e evid en ce in this co n tex t in o rd er to p rove the so u n d n ess o f the th ing H e sw o re th is o ath to co n firm , n am ely th e tru th o f th e m e ssa g e o f H is M essen g er ( ^ ) . T h is straig h t path is «fa rev elatio n sen t dow n by the A lm ighty, the M ost M erciful]*. T h e B o o k w as rev ealed to describ e and call people to the straig h t path, and w as revealed to show the w ay by w hich H is slaves m ay reach H im . So H e pro tected it by H is m ig h t from change and alteration, and by m eans o f it H e granted m ercy to H is slaves that w ould stay w ith th em until it brings th em to th e realm o f H is m ercy (n am ely parad ise). H ence th e v erse en d s w ith these tw o d iv in e nam es, the A lm ighty, th e M o st M erciful. H aving sw orn to th e truth o f H is m essage an d estab lished p ro o f fo r it, A llah (■}£) n o w sp eak s o f th e g reat need fo r it and the n ecessity thereof. fjSo that you m ay w arn a people w hose forefathers w ere not w arned, h en ce they are unaw are)*; th ey had rem ain ed w ith o u t any scrip tu res

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an d had rec e iv e d n o M esse n g ers. T h e y h ad b een o v e rw h e lm e d by ignorance and w ere subm erged in m isguidance, and they had beco m e a lau g h in g sto ck to all o th e r p e o p le b e c a u se o f th e ir fo o lish n e ss. So A llah sent to them a M essen g e r fro m a m o n g th e m se lv e s, to p u rify th em , an d to teach them the B ook and w isd o m , a lth o u g h b e fo re that th e y h a d b e e n c le a rly m isg u id e d (cf. 3: 164). H e c a m e to w a rn the u n lettered A rabs, an d all o th e r u n lettered n atio n s, and to rem in d the P eo p le o f the B ook o f w h a t th e y h ad o f p re v io u s scrip tu res. It is a b lessin g that A llah b esto w ed upon the A rab s in particular, and upon others in general. B ut afte r you (O M u h am m ad [ j || ] ) w arned th ese peo p le am ong w h o m you w ere sent, th ey d iv id ed into tw o cate g o rie s, th e first o f w h ich rejected th e m essag e he b rou g h t and did not pay heed to the w arning. T h ey are the o nes o f w h o m A llah says: ^ T h e d ecree [o f pu n ish m en t] is in ev itab le for m ost o f th em , fo r they w ill n e v e r believe)? th a t is, th e d iv in e d e c re e , w h ic h is in e v ita b le , d ic ta te s th a t th e y w ill p e rs is t in th e ir d is b e lie f a n d a sc rip tio n o f partners to A llah; the decree only becam e inev itable con cern ing them afte r th e truth w as presen ted to th em b u t th ey rejected it. T hen they w ere p u n ish ed by the sealin g o f th e ir hearts. T h en A llah m en tio n s the im p ed im en ts th at p rev en ted faith from reach in g th e ir hearts: ([Verily [it is as if] We have placed iron collars around their necks)? and these iron co llars that are aro u n d th eir neck s are im m ense, reaching up to th e ir chins an d p u sh in g th e ir h ead s u p w ards ([so that th eir heads are forced up)? and th ey can n o t lo w e r them . £(We have placed a b a rrier in front o f them and a b a rrie r b ehind them)? th at is, a barrier th at prev ents them from believ in g ([blocking their vision so that they cannot se e ^ because they have been ov erw h elm e d by ig n o rance and doom on all sides, so the w a rn in g is o f no avail for them .

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([It is th e sam e to th em w h e th e r y o u w arn th em o r do not w arn them ; they w ill not believe)* - how can a person believe w hen his heart has been sealed up and he sees truth as false and falseho o d as true? T h e se c o n d c a te g o ry o f p e o p le are th o se w h o pay h e ed to the w arn in g , w hom A llah m en tio n s in the fo llo w in g verse: ([You can o n ly w a rn ^ th at is, th e only on es w h o w ill b e n e fit from y o u r w a rn in g an d p a y h eed to y o u r a d v ice a re ([those w h o follow the R em inder [the Q u r’an])* th at is, those w h ose aim is to follow the truth and w h at th ey are rem inded o f in the Q u r’an ([and fear th e M o st G ra c io u s u n s e e n ^ th a t is, it is th o se w h o h av e th ese tw o ch aracteristics - good in tentions in seek in g th e truth, and fear o f A llah (4 s) - w h o w ill b e n e fit fro m y o u r m e ssa g e a n d w ill be p u rified by fo llo w in g y o u r teach in g s. W h o ev er attain s th ese tw o thin g s, ([give th em the glad tid in g s o f forgiveness)* o f th eir sins ([and a g en ero u s reward)* for th eir rig h teo u s d eeds and good intentions. ([Verily it is We W ho w ill g iv e life to the dead)* that is, W e w ill resu rrect them after their death in o rd er to requite them for th eir deeds ([We reco rd w h a t th ey send forth)* o f good o r evil. T h is refers to the deeds that they d o d u rin g th eir lifetim es ([and w h at they leave behind)* this refers to th eir legacy o f good or evil, o f w h ich th ey w e re th e cau se d u rin g th e ir life tim es and afte r th e ir d e a th s, th e d e e d s th a t re su lte d from th e ir w o rd s, a ctio n s and co n d u ct. E very g o o d deed th at an y o n e do es b e c a u se o f a p e rs o n ’s kno w led ge, teach in g and advice, o r because o f his enjo in in g w h at is right o r fo rb id d in g w h at is w ro n g , o r becau se o f k n o w led g e th at he tau g h t to seek ers o f kn o w led g e, o r k n o w led g e th at he left beh in d in books from w hich people benefited during his life and after his death; o r any good deed that he did, such as prayer, zakah, ch arity o r acts o f kin d n ess, in w h ich others fo llow ed his ex am p le; o r any m o sque that he built o r any facilities that he set up from w hich people benefit, and so on, is a m o n g the legacy th at he leav es b ehind, th at is reco rd ed for him . T he sam e ap p lies in the case o f evil d eeds. H ence:

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« W h o e v e r sets a g o o d p re c e d e n t w ill h av e th e re w a rd th e re o f an d a re w a rd (eq u al to th a t o f) th o se w h o act u p o n it u n til the D ay o f R esu rrectio n ; an d w h o ev e r sets a bad p re c e d e n t w ill h av e the b u rd en o f sin th e re o f and a b urden o f sin (equal to that of) those w ho act upon it until the D ay o f R e su rrec tio n .» (M u slim ) T his h ighlights the high status o f one w ho calls people to A llah and g u id es th em to H is path by all p o ssib le m ean s, and the low status o f one w ho calls people to evil and lead s oth ers therein; th e latter is one o f the w orst o f people, w ho is guilty o f the w orst crim e and gravest sin. ^ a n d W e k eep an ac c o u n t o f all things)?, d e e d s, in te n tio n s and so on, ([in a clear Book)? th at is, a book th at is the m o th er o f all books, on w h ich all o th e r b o o k s that are in th e h an d s o f the an g els are b ased , n am ely al-L aw h al-M ah foodh.

O

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(Y V - tr :^ . 36:13. Present to them the exam ple o f the people o f the city w hen the M essengers cam e to it. 36:14. W hen We sent tw o M essengers to them , they rejected them , so We supported them with a third. They said: Verily we have been sent to you as M essengers. 36:15. The people said: You are but hum an beings like ourselves, and the M ost G racious has not sent dow n any revelation; you are sim ply lying. 36:16. They said: O ur Lord know s that w e have been sent to you as M essengers, 36:17. and our duty is only to convey the m essage in the clearest way. 36:18. The people said: We regard you as an evil om en. If you do not desist, w e will surely stone you, and w e will inflict a painful punishm ent on you. 36:19. They said: Your evil omen is with you [because o f your disbelief], [Are you saying this] because you have been adm onished? You are indeed a people transgressing beyond all bounds. 36:20. A man cam e rushing from the farthest part o f the city, and said: O my people, follow the M essengers. 36:21. Follow those who ask no recom pense o f you and who are rightly guided. 36:22. W hy should I not w orship Him W ho created me and to W hom you will be brought back? 36:23. Should I take other gods besides Him ? If the M ost G racious w ills that som e adversity should befall me, their intercession w ill not avail me at all, nor can they deliver me. 36:24. In that case 1 w ould indeed be clearly m isguided. 36:25. Verily I believe in your Lord, so hear me.

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36:26. It w as said [to him ]:35 E nter paradise. He said: W ould that my people knew 36:27. how m y L ord has forg iv en m e and placed m e am ong the honoured ones.

^ P re se n t to th em th e ex am p le o f the p eo p le o f the city w hen the M essen g ers cam e to it)* th at is, give an ex am p le to th ese peo p le w ho re je c t y o u r m e ssa g e a n d y o u r c a ll, fro m w h ic h th e y m a y le arn a lesson, and w hich m ay be an exhortation from w hich they m ay benefit i f A lla h so w ills. T h a t e x a m p le is th e p e o p le o f th e c ity a n d w h a t hap p en ed to th em o f p u n ish m en t w hen they rejected th e M essen g ers o f A llah. I f th ere w as an y b e n e fit in id en tify in g the city in q u estio n , A lla h w o u ld h av e id en tifie d it. D isc u ssin g th a t an d s im ila r issu es co m es u n d er the h e ad in g o f w a stin g tim e an d effort, and sp eak in g w ithout know ledge. H ence if anyone speaks o f such m atters, you w ill find him sp ecu latin g an d say in g c o n fu sin g and co n trad icto ry things th at do n o t lead to any co n clusion. I f you see an y o n e d o in g that, y ou should realise th at the path to sound k n o w ledg e is to be co n te n t w ith the facts and turn aw ay from d isc u ssin g th at w h ich is o f no b enefit. T hus the seek er o f k n o w led g e w ill m ain tain p u rity o f heart and his k n o w le d g e w ill increase. T h is is in c o n tra st to the ig n o ra n t p erso n w h o th in k s th a t his k n o w le d g e w ill in c re ase b y re fe rrin g to v ie w s and ideas th at h av e no b asis o r p ro o f an d are o f no b en efit, and in fact they only lead to co n fu sio n an d d istractio n , a n d leave o n e o pen to accep tin g d o ubtfu l m atters. T he p o in t is th at A llah m en tio n s th is city by w ay o f ex a m p le to th o se ad d ressed h ere (n am ely Q uray sh ), ^ w h e n the M essen g ers cam e to it^ from A llah , to co m m an d them to w o rsh ip A llah alo n e an d d e v o te th e ir w o rsh ip so lely to H im , an d to forbid th em to ascrib e partners to H im and co m m it sin,

35 His people killed him and he was admitted to paradise. (ash-Shawkani)

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^ W h e n W e sen t tw o M essen g ers to them , th ey rejected th em , so We su p p o rted th em w ith a third)? th at is, W e stren g th en ed th em w ith a third, so th ey b ecam e th ree M essen g ers, as a sign o f A lla h ’s care for the p e o p le o f th a t city, and so as to estab lish c le a r p ro o f by the co m in g o f M e sse n g e rs one a fte r another. ^ T h e y said)? to th e p eo p le: ^ V e rily w e h a v e b e e n se n t to y o u as M essengers)?. B ut th e p e o p le re sp o n d e d in a m a n n e r th a t is still w ell k n o w n a m o n g th o se w h o reject th e call o f the M essen g ers: *(The p e o p le said: Y ou are b u t h u m a n b e in g s like o u rs e lv e s ^ that is, w h at m ak es y o u b etter than us, and w h y w ere y o u ch o sen to be M essen g ers in stead o f us? T h e M essen g ers said to th eir n ations: ^...Indeed, w e are but hum an beings like yourselves, but A llah bestow s His favour upon w h o m ev er H e w ills o f H is s la v e s ...)? (Ibraheem 14: II) tfand th e M o st G ra c io u s h as n o t sen t d o w n an y revelation)?. In o th e r w ord s, th ey d en ied th e co n cep t o f a m essag e from A llah , then they rejected th e ones to w hom th ey w ere sp eak in g and said: ^ y o u are sim ply lying)?. T h e se th re e M e sse n g e rs said: ^ O u r L o rd k n o w s th a t w e h av e been sent to you as M essengers)?; i f w e w ere lying, A llah w o u ld have c au sed us d isg ra c e an d w ould h av e h asten ed th e p u n ish m e n t to us. «fand o u r d u ty is o n ly to c o n v e y th e m e s s a g e in th e c le a re s t way)? th a t is, in th e w ay th a t w ill e x p la in th e m a tte rs th a t n eed to be ex p lain ed ; e v ery th in g ap art from that, such as th e signs th at you dem and and sw ift punish m ent, is not up to us. R ath er w h at is required o f us - w hich is to co n v ey th e m essag e clearly - w e have d one, and w e have exp lain ed it to you. I f y o u are gu ided, th en th at is y o u r good fortune, but if y ou are m isg u id ed , th en it is n o th in g to do w ith us. T he p eo p le o f th at city said to th eir M essen g ers: ^W e reg ard y ou as an evil om en)? th at is, w e do n o t thin k th at y o u r co m in g to us and

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your contacting us forebodes anything but evil. T his is som ething very strange, to regard th o se w h o cam e to th em w ith the g reatest blessin g th at A llah could b esto w u p o n H is slav es, an d the g reatest h o n o u r that H e could give them , th eir need for w hich su rp assed all o th er needs, as so m eth in g evil w h ich w ould ex acerb ate th e bad situ atio n th ey w ere alread y in, and to v iew it th ro u g h a lens o f su p erstition. B ut this is th e sign o f failu re and m isg u id an ce th at harm s a person m o re than his en em ies could. T h en they issued a th reat to th em by saying: ^ I f yo u do n o t desist, w e w ill surely sto n e you)* th at is, w e w ill kill yo u by sto n in g , w hich is the w o rst k in d o f killing, ^ a n d w e w ill inflict a p ain fu l p u n ish m e n t on you)*. T h e ir M e sse n g e rs said to th em : ^ Y o u r evil o m en is w ith you)* and it w as w h at they had o f p o ly th eism an d evil th at w ould lead to calam ity an d p u n ish m en t b efallin g th em , and b lessin g s an d favours being tak e n aw ay from them «f[Are you saying this] becau se you have been ad m o n ish ed ?^ T hat is, is it because w e rem inded you o f that w hich is in y o u r best interests and w ill bring y o u good fo rtune th at you said to us w h at yo u said? ^ Y o u a re in d e e d a p e o p le tra n s g re s s in g b e y o n d all bounds)* an d o v erstepp ing the m ark in w h at yo u say. B u t th eir call to th em only increased them in av ersion and arrogance. ^ A m an cam e ru sh in g from th e farth est p art o f th e city)*, k een to ad v ise his peo p le w h en he h eard w h a t th e M essen g ers called them to, and he b elieved in it an d realised w h at his p e o p le ’s re sp o n se to them w as. H en ce he said to them : m y p e o p le , fo llo w th e M essengers)*. H e in stru c te d th e m an d a d v ise d th e m to fo llo w th e m , an d te s tifie d th a t th e y w e re in d ee d M essengers. ^ F o llo w those w ho ask no recom pense o f you)j that is, follow those w ho give you adv ice th at w ill brin g you good, and w ho do no t w ant

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y o u r w ealth o r an y reco m p en se for ad v isin g you and g u id in g y o u , for this m ak es it in cum b en t upon you to fo llow those w ho are like that. T h ere is only one arg u m en t left, w h ich is the idea th at p e rh ap s a M essen g er m ay call peop le and not ask any reco m p en se fo r that, but he is not callin g to the truth. So he w ard ed o f f th is notion by saying: ^ a n d w h o a re rig h tly guided)?, b e c a u se th e y w e re o n ly c a llin g to so m eth ing o f w hich sound reason testifies to its beauty and goodness, and they w ere n o t fo rb id d in g an y th in g o f w hich sound reason does not testify to its ug lin ess and badness. It is as if his peo p le did not accep t his advice; rath er th ey began to criticise him for fo llo w in g the M essen g ers and w o rsh ip p in g A llah a lo n e . T h e re fo re h e said: ^ W h y sh o u ld I n o t w o rs h ip H im W h o created m e and to W hom you w ill be b ro u g h t back?)? T h at is, w h at is there to p rev en t m e from w o rsh ip p in g the O ne W ho is truly deserving o f w o rsh ip , b ecau se H e is the O ne W ho o rig in ated m e, created m e, grants m e p ro v isio n , and to H im is th e retu rn o f all creatu res, then H e w ill req u ite them for th eir d eeds? H e is the O n e in W h o se H and are c re a tio n an d p ro v isio n , an d ju d g e m e n t b e tw e e n p e o p le in th is w o rld and the h ereafter; therefo re H e is the only O ne W ho deserves to be w o rshipped, praised and glorified, to the exclusion o f those w ho p o ssess no p ow er to benefit o r harm , give o r w ithhold, give life, cause d eath o r resurrect. H ence he said: ^S h o u ld I take oth er gods besides H im ? I f the M ost G racious w ills th at so m e ad v ersity should befall m e, th e ir in tercession w ill not avail m e at all)? b e cau se no one can in terced e w ith A llah e x c e p t by H is leave, so th e ir in tercessio n w ill n o t avail m e at all, and th ey can n o t save m e from harm if A llah w ills it fo r m e. ^ In th at c a s e ^ , if 1 w o rsh ip g o d s th at are like that, w o u ld in d e e d be c le a rly m isg u id e d ^ . In th e se w o rd s, th is m an com b in ed ad vice, testim o n y to th e truth o f the M essengers and the path o f gu id an ce, th e statem en t th at it is essen tial to w o rsh ip A llah alo n e an d th a t w o rsh ip o f all o th ers is false, m en tio n in g the p ro o f for

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both, the statem ent that those w ho w orship (false gods) are m isguided, and open d eclaratio n o f his faith, ev en th o u g h he w as very afraid that th ey could kill him . H ence he said: ^V erily 1 b eliev e in y o u r L ord, so h e a r me)*. B ut they killed him w hen they heard w h at he said to them . *flt w as said [to him])* straig h t aw ay ^ E n te r paradise)*. H e said so m eth in g that w as in dicative o f the level o f h o n o u r he attain ed for his affirm atio n o f the o n en ess o f A llah, his d evotion, and his sin cerity to w ard s his peo p le afte r his death, as he had been sin cere to w ard s them w hen he w as still alive: ^W o u ld that m y p eo p le kn ew h ow m y L ord has forg iv en me)-) and has saved m e from all k inds o f p u n ish m en t ^ a n d placed m e a m o n g the h o n o u red ones)*, w ith all k inds o f rew ard and p le a su re s. In o th e r w o rd s, i f k n o w le d g e o f th a t re a c h e d th e ir h earts, they w ould not p ersist in th eir ascrip tio n o f partn ers to A llah.

36:28. A fter his death,36 We did not send down any troops from heaven against his people, nor did We need to do so; 36:29. It was but a single blast, and immediately they were extinguished. 36:30. A las for hum anity! N o M essen g er cam e to them but they ridiculed him.

36 The person referred to here is the believing man mentioned in Ya Seen (36: 20) who came rushing from the farthest part o f the city to urge his people to respond to the call o f the Messengers, but they killed him.

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A llah says co n c ern in g the p u n ish m en t o f his people: «[A fter h is d e a th , W e d id n o t se n d d o w n a n y tro o p s fro m h e a v e n ag ain st his p e o p le d th at is, W e did not need to go to the tro u b le o f p u nish ing them by sending dow n troops from heav en to destro y them ?{nor did We n eed to do so)?. B ecau se o f the great m ig h t o f A llah 0 g ) an d the e x tre m e w e a k n e ss o f h u m an b e in g s, the slig h te st to u ch o f d iv in e p u n ish m en t that b efalls them is sufficient. «jlt)? th at is, th e ir p u n ish m en t «{was but a single blast)? th at is, one sound that w as spoken by som e o f the angels o f A llah, «jand im m ediately they w ere ex tin g u ish e d ^ . T h e ir hearts w ere cu t o ff and d ro p p ed insid e them , an d th e y w ere d istu rb ed by that b la st and b ecam e lifeless, w ith no sound, no m o vem ent and no life after all their stu b b o rn n ess an d arro g an ce, and th eir resp o n d in g to the n o b lest o f p eople w ith such ab h o rren t w o rd s and m istreatm ent. A llah says, lam enting the condition o f people: cjAlas for hum anity! N o M e sse n g e r ca m e to th em b u t th e y rid ic u le d him)? th a t is, how w retch ed they are, how long th eir suffering w ill be, and how ignorant they are, b ecau se th is is th eir w retch ed co n d itio n w hich is the cause o f all m isery, su fferin g an d punishm ent!

0

36:31. Do they not see how m any nations We destroyed before them w ho will never return to them ? 36:32. But all o f them, w ithout exception, will be brought before Us.

H ere A llah (-Jg) says: H ave these people not seen and learned a lesson from th o se w h o c a m e b e fo re th em o f d isb e lie v in g n a tio n s.

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165

w hom A llah (4 s) d estro y ed an d sent H is p u n ish m en t upon them ? For all o f them have been d estro yed and have perished ; they n e v e r cam e back to this w o rld and w ill never com e back to it. A lla h w ill re c re a te th em all a n d w ill re su rre c t th e m a fte r th e ir death, and they will ap p ear before H im , so that He m ay ju d g e betw een them w ith ju stice; He does not w rong anyone by as m uch as the w eight o f a speck o f dust, {(...A n d i f th ere is a g o o d d eed A llah w ill m u ltip ly it, an d g iv e an im m en se rew ard o f H is own.)? (an-Nisa '4: 40)

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On-rr 36:33. There is a sign for them in the dead earth: We give it life and bring forth from it grain, from w hich they eat. 36:34. And We place therein gardens o f date palm s and vines, and We cause springs to gush forth therein, 36:35. so that they m ay eat the fruits thereof, although it w as not their hands that m ade it. Will they not then be grateful? 36:36. G lory be to Him W ho created all types o f things that the earth produces, and o f them selves [different types], and o f [other] things o f w hich they have no know ledge.

{•(There is a sign for th e m b o f the re su rre c tio n and the standing before A llah (4c) for the requital o f th eir deeds. T hat sign is {(the dead earth jj: A llah sends the rain dow n to it and revives it afte r its death,

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((and bring forth from it grain, from w hich they eat)?, all sorts o f crops and all sorts o f p lan ts th at th e liv esto ck eat. ((A nd We p lace therein)? th at is, in th at d ead earth ((gardens)? in w h ich there are m an y trees, esp ecially date p alm s and g rap ev in es, w h ich are the n o b lest o f trees ((and We cau se sp rin g s to gush forth therein)? th at is, in the earth. We place those plants, date palm s and grap evin es in the earth, (-(so that th ey m ay eat th e fruits thereof)*, both staple foods and fruits, to give n o u rish m e n t and p leasu re (•(although)? the fact o f th e m atter is th at ^ it w as not th e ir hands that made)? those fruits, and they put no effort or w ork into it; rath er that is the creation o f the best o f creators and the best o f providers. M oreover, th eir hands did not co o k th em o r prep are them ; rath er A llah created those fruits w ith no need for cooking or any o th e r prep aration, as they m ay be taken from the trees and eaten im m ediately. ((W ill th e y n o t th e n be grateful)? to th e O n e W h o b e sto w e d th e se b le ssin g s upon them in a b u n d an c e by H is ge ne ro sity and kindness, to en su re th e so u n d n ess o f th e ir relig io u s and w o rld ly affairs? Is not the O n e W ho gave life to th e earth a fte r its death - causing crops and trees to grow therein and bear th ese delicio u s fruits, w hich em erge from th e ir b ran ch es, and c au sin g springs to gush forth from the dry earth - ab le to give life to the dead? Indeed, H e has po w er o v er all things. ((G lory be to H im W ho created all types)? and kin d s ((o f th in g s th at the earth produces)?, so H e created a variety o f types th at is too great to list them all ((and o f th e m se lv e s [d iffe re n t types])? th a t is, H e c re a te d th e m o f d iffe re n t ty p e s, m a le an d fem ale, an d m ad e th e ir p h y sic a l sh ap es, p sy c h o lo g ic a l m a k e -u p , an d o u tw a rd a n d in w a rd c h a ra c te ris tic s different ((and o f [other] th in g s o f w h ic h th ey have no k n o w le d g e ^ th a t is, o th e r created things o f w hich w e have no k now ledge, and th in g s that H e has n o t y et created.

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Soorat Yd Seen

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167

G lo ry be to H im an d e x a lte d be H e ab o v e h a v in g an y partn er, helper, su p p o rter, ad v iser, sp o u se, child, e q u al o r a n y o n e like unto H im in H is p erfect an d m ajestic attrib u tes, and exalted be H e above an y th in g H e w ants bein g beyond H im .

36:37. There is a sign for them in the night: We strip the daylight from it, and they are left in darkness. 36:38. The sun is rapidly m oving tow ards its destination. That is the decree o f the A lm ighty, A ll-K now ing. 36:39. And for the m oon We have ordained phases, until it becom es again like an old date-stalk, dried-up and curved. 36:40. The sun cannot catch up with the moon, nor can the night outstrip the day.37 Each floats in its own orbit.

tSfThere is a sig n fo r them j* th a t A lla h ’s w ill is alw ay s d o n e, o f the p erfect natu re o f H is m ig h t, an d th at H e w ill give life to the dead afte r th e ir death, «fin the night: We strip th e d a y lig h t from it^ th at is, We take aw ay the great light th at co v ered the land and rep lace it w ith dark n ess ^ a n d they are left in d a rk n e ss^ . 37 The sun cannot catch up with the m oon so that it does away with it, resulting in perpetual day with no night, and the night cannot outstrip the day so that it takes away its light, resulting in perpetual night with no day. (at-Tabari)

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Sim ilarly, W e take aw ay this darkness th at cov ered and en fo ld ed them , h ence the sun rises and shines ev ery w h ere, and people go about earning their livelihood and taking care o f th eir interests. H ence A llah says: ^ T h e sun is rap id ly m o v in g to w ard s its destination)? th a t is, it is alw ay s m o v in g to w ard s the d estin atio n th at A llah has o rd ain ed for it, and it n ev er goes b eyond that o r falls sh ort o f it; it has no control o v e r its e lf and it do es n o t resist th e d ecree o f A llah (4s). ^ T h a t is th e d e c re e o f th e A lm ighty)? W h o b y H is m ig h t c o n tro ls th e se g reat c re a tio n s in th e m o st p e rfe c t m an n er, a c c o rd in g to the b est system sfthe A ll-K n o w in g ^ W ho by H is k now ledge m ade them serve p e o p le ’s in terests and b e n e fit th em in th e ir w o rld ly and spiritual affairs. ^ A n d for the m o o n We h av e o rd ain e d p h ases )? th ro u g h w h ic h it passes; each n ig h t it m o v es to th e n ext p hase, step -b y -step ?(until)? it b e co m es v ery sm all and g oes b ack to b ein g ^flike an old d ate-stalk , d rie d -u p and curved)? b ecau se it is so old that it shrank, b e c a m e sm a lle r an d b en t. T h e n a fte r th a t, little b y little, it k e e p s in creasin g g rad u ally until its light is co m p lete and it shines brightly. «(Each)? n am ely the sun and the m oon, and th e night and the day - for each o f th em A llah has d ecreed a lim it b ey o n d w h ich it can n o t go; each o f them has a tim e w hen it p revails and the o th e r disappears. H ence A llah says: ^ T h e sun can n o t catch up w ith the moon)* th at is, at th e tim e w h en it p rev ails, w h ich is th e night; so th ere can be no sun at night. ?(nor can th e n ig h t o u tstrip the day)? an d en c ro ach upon it befo re its tim e is o v er ?(Each)? both th e sun an d th e m oon, «|floats in its o w n orbit)? th at is, it co n stan tly runs in its ow n course. A ll o f this o ffers c le a r e v id e n c e an d p r o o f for the g re a tn e ss o f the C reator and the sublim e nature o f H is attributes, especially H is m ight, w isd o m an d k n o w led g e in th is contex t.

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I

Soorat Ya Seen

o£§ £

(41-50) |

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( g ) oJ S j \ l i i f t 'i j

169

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vi i t

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37:1. By those [angels] lined up in rows, 37:2. And by those [angels] w ho drive [the clouds], 37:3. And by those [angels] w ho recite A llah’s w ords, 37:4. Verily your God is indeed One, 37:5. Lord o f the heavens and the earth and all that is betw een them, and Lord o f every point o f sunrise.42 42 The point o f sunrise varies throughout the year.

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37:6. Verily We have adorned the low est heaven with the beauty o f the stars, 37:7. w hich also serve as a protection against every rebellious devil, 37:8. so that they cannot eavesdrop on those on high, for they are pelted from all sides 37:9. to repulse them . A nd theirs will be a perpetual punishm ent. 37:10. But if any o f them snatches som e w ords,43 he will be pursued by a shooting star. 37:11. So ask them [O M uham m ad]: Is it m ore difficult to create them [again, on the Day o f Resurrection] than all the other things We have created? Verily We created them from sticky clay.

T his soorah b egins w ith an oath in w hich A llah (*$£) sw ears by the n o b le a n g els, w h en they w o rsh ip H im and disp o se o f p e o p le ’s affairs by H is leave, affirm in g H is d iv in ity and L ordship. ((By th o se [angels] lined up in rows]? th at is, in row s se rv in g th e ir Lord. ((A nd by th o se [angels] w ho d riv e [the clouds] ]? this also refers to the an g e ls, w h o d riv e the clo u d s by A lla h ’s leave. (•(And by th o se [angels] w ho recite A lla h ’s words]?. A s th e y are d e v o te d to th e ir L ord, w o rsh ip p in g and se rv in g H im , and not d iso b e y in g H im even for an in stant, A llah sw ears by them , affirm in g H is divinity, as H e says: (•(Verily y o u r G od is indeed One]? - H e has no p artn er in divinity, so devote y o u r love, fear, hope, and all kinds o f w orship solely to Him. ((Lord o f the h eav en s an d the earth and all that is betw een them , and L ord o f ev ery p o in t o f sunrise]? th at is, He is the C reato r o f these th in g s, W h o p ro v id e s fo r th e m an d c o n tro ls th em ; ju s t as H e has no p a rtn e r in H is L o rd sh ip o v er them , so too H e has no p a rtn e r in 43 This refers to the words o f the angels, as they discuss what is going to happen on earth, based on the divine decree.

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189

H is divinity. A llah (•$£) often affirm s th e o n en ess o f H is d iv in ity by affirm in g the o n eness o f H is L o rd sh ip , b ecau se it is in d icativ e o f it, and the polytheists th em selv es also affirm ed it, so He pro v es to them th e soundness o f w h at they den ied on the basis o f w h at th ey affirm . A llah singles ou t for m ention the points o f sunrise, b ecau se that also im plies the points o f sunset. T h e w o rd tran slated here as ‘points o f su n rise ’ m ay also refer to th e p o in ts o f risin g o f the stars th at are m entio n ed in the fo llo w in g v erses, h en ce H e says: tfV erily We have ado rn ed the low est heav en w ith th e b eau ty o f the stars, w h ich also serve as a protection against every rebellious devil, so that they cannot ea v esd ro p on th o se on high)*. H ere A llah m en tio n s tw o im p o rta n t b en efits o f the stars: 1- T h ey are ad o rn m en t for the heaven. W ere it not for the stars, the heaven w ould be a dark place w ith no light. But H e has adorned it in o rd er to illum inate it th ro u g h o u t and m ak e it beautiful, and so that people m ay navig ate by the stars in darkness on land and sea, and there are also o th e r b en efits from them . 2- T hey serve to p ro tect the heaven from ev ery reb ellio u s devil, p reventing them from reaching the heaven in order to eavesdrop on th o se on high, nam ely the ang els. W hen they try to listen, th ey are p elted w ith sh o o tin g stars «ffrom all sides)*, so as to repulse them an d d riv e them aw ay so th at they can n o t listen to w h a t is said by th o se on high. fjA nd th eirs w ill be a perpetual)* th at is, o n g o in g ^punishm ent)*; it has been p rep ared fo r th em , b e cau se th ey re b e lle d an d failed to obey th e ir Lord. W ere it not that A llah C ^ ) m akes an ex cep tio n here, this w ould indicate that they n ev er h ear an y th in g at all, but He says ?(But if any o f th em sn a tc h e s so m e words)* th a t is, e x c e p t the o n e a m o n g the rebellio u s d e v ils w ho sn atch es a sin g le w o rd by stealth, «{he w ill be pursued by a sh o o tin g star)*. S om etim es it hits him before he is able to co n v ey that w ord to his fam iliars, so the new s o f heaven

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is cut off; an d so m etim es he p asses it on before he is hit, b u t th ey also tell one h u ndred lies w ith th at w o rd , that they p ro p ag ate b e cau se o f the w ord th at w as h eard from heaven. H aving describ ed these g reat creatio n s, A llah says; «fSo ask th em [O M u h am m ad])) th at is, ask th o se w h o d e n y th e ir recreatio n after death f(Is it m ore difficult to create them [again, on the D ay o f Resurrection])-) that is, is rec re atin g them after th eir death m ore difficult, ((than all th e o th e r th in g s W e h av e created?)-) T h e y w ill in e v ita b ly affirm th at the creatio n o f the h eav en s and the earth is m o re d ifficu lt than th e creatio n o f hum ankind. So they have no choice but to affirm and believe in the resurrection. Indeed, if they look at th eir ow n selv es and reflect upon th em , they will realise that th eir initial creation from sticky clay is m ore difficult, w h en th e y th in k a b o u t it, th a n th e ir re c re a tio n a fte r d eath . H en ce A llah says: ((Verily We created them from sticky clay)). T his is like th e v erse in w h ich A llah (4 s) says: (-(Indeed, W e c re a te d m an fro m d ry clay , m a d e fro m b la c k m u d m ou ld ed into sh a p e .}) (al-Hijr 15: 26)

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37:12. Rather you w onder [at their d isbelief in the resurrection] whilst they ridicule it,

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191

37:13. and w hen they are rem inded, they do not pay heed, 37:14. and when they see a sign, they resort to ridicule, 37:15. and they say: This is obviously nothing but magic! 37:16. What! W hen we have died and have turned into dust and bones, will we really be raised up, 37:17. and our forefathers, too? 37:18. Say: Yes, and you will be hum iliated. 37:19. It will be but a single blast [o f the Trum pet], and im m ediately they will be [alive and] looking around. 37:20. They will say: Woe to us! This is the Day o f Judgem ent! 37:21. [It will be said:] This is the Day o f D ecision that you used to deny.

([R ather you wonder]? O M e sse n g e r - or, O m an - at the d is b e lie f o f those w ho d isb eliev e in the re su rre ctio n , a fte r you sh ow ed them great signs and clear evidence. It is indeed so m ething asto nishing and strange (th at th ere are peo p le w h o deny th e resu rrectio n ), b ecau se it is so m eth in g th at can n o t be denied ^w h ilst]? e v e n stra n g e r th a n th e ir d e n ia l is th e fa c t th a t th e y ([ridicule]? the one w ho is tellin g them a b o u t th e resurrectio n. T hey w e re n o t c o n te n t m e re ly to d e n y it; ra th e r th e y w e n t fu rth e r an d rid icu led the w ord o f truth. ^ a n d ^ also stran ge is the fact th at ^ w h e n they are rem inded]? o f w h at th ey know on the basis o f th e ir natural inclin atio n and rational thinking, and w h at is instilled in them and w h at they see aro u n d them , ([they do n o t pay need]? to that, i f they do n o t pay heed b ecau se o f ignorance, this indicates that they are extrem ely unintelligent, because th ey w ere rem in d ed o f so m eth in g th a t is in stilled in th em an d is w ell know n on the basis o f rational th in k ing , and th ere can be no do u b t ab o u t it. A nd i f th a t is b ecau se o f w ilfu l ig n o ran ce and stu b b o rn n ess, th at is even stranger.

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A lso stran g e is th e fact th a t w h en p ro o f is esta b lish e d fo r them and they are rem in d ed o f the sig n s to w hich the sm artest p eo p le and th o se w ho are m o st m atu re in th in k in g w o u ld subm it, th e y ridicule th em an d find th em odd. A lso stran g e is th e fact th at they said o f the truth w h en it cam e to them : ^ T h is is o b v io u sly n o th in g b u t m agic!

T hey reg ard ed the

m o st su blim e o f th in g s, n am ely the truth, as bein g like the m o st base an d ig n ob le o f things. A lso strange is the fact that they com pared the pow er o f the Lord o f earth and h eav en w ith the p o w e r o f hu m an b ein g s w ho are lacking in all asp ects, and they said, th in k in g it u n lik ely an d d en y in g it: «(What! W h en w e h av e d ie d an d h av e tu rn ed into d u st an d b o n es, w ill w e really be raised up, an d o u r fo refath ers, to o ? ^ B e c a u se th is w as all th e y h a d to o ffer, A lla h c o m m a n d e d H is M e sse n g e r ( j | § ) to resp o n d in a w ay to alarm th em , so H e said: ^S ay : Y es^ yo u w ill be resu rrected , you and y o u r forefathers «(and y ou w ill be h u m ilia te d ^ that is, bro u g h t low ; it is not beyond A lla h ’s p o w er to resu rrect you. *(lt will be but a single b la s ts that Israfeel w ill blow on the T rum pet ^ a n d im m e d ia te ly th e y ^ w ill b e re s u rre c te d fro m th e ir g ra v e s an d 6[will b e [aliv e an d ] lo o k in g around)^. A s th e y w e re in itia lly created , th ey w ill be resurrected: w h o le in body, barefo o t, n aked and u n circu m cised . In th at state they w ill sh o w th e ir reg ret, d isg race and loss, an d th ey w ill call out (w ish in g ) fo r death (cf. 25:13). ^ T h e y w ill say: W oe to us! T h is is the D ay o f Judgem ent!

T hey

w ill affirm th a t w hich they u sed to rid icule in this w orld. B ut it w ill be said to them : ^ T h is is the D ay o f Decision)* am ong people, and betw een them and th eir L ord, reg ard in g th at concern in g w h ic h th e y d iffe re d a m o n g th e m s e lv e s o f rig h ts a n d d u tie s , an d b etw een them and o th er people.

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37:22. [Allah will com m and:] G ather together those w ho did w rong, and others o f their ilk, as w ell as w hatever they used to w orship 37:23. besides A llah, and direct them to the path o f hell. 37:24. But detain them , for they are to be questioned. 37:25. [Allah will say to them :] W hat is the m atter with you, that you do not help one another? 37:26. Rather on that day they will subm it completely.

T h at is, w h en th ey are b ro u g h t on th e D ay o f R esu rrectio n , and they see w ith th e ir ow n eyes th at w hich they d isb eliev ed in and used to ridicule, the com m an d w ill be issued to tak e th em to th e fire, w hich they used to d isb eliev e in, and it w ill be said: ((G a th e r to g e th e r th o s e w h o d id w ro n g )) th a t is, th e y w ro n g e d them selves by disbelieving, ascribing partners to A llah and com m itting sins ((and oth ers o f th eir ilk)) w h o did sim ila r d eeds. E ach perso n w ill be jo in e d to others w ho w ere like him in m isdeeds. ({as w ell as w h a te v e r th ey u sed to w o rsh ip b e sid es A llah)) such as the idols and rivals that th ey claim ed ; g ath er th em all together, ^ a n d d irect them to th e path o f hell)? th at is, d riv e th em v io len tly to hell. ^B ut)) after it has beco m e cle a r to th em th at th e ir fate is hell and they know that they are am o n g the peo p le w ho are d estin ed for the realm o f d o o m , it w ill be said: ^ d e ta in them )) b efore you tak e them to hell

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J u z’23

Tafseer as-Sa 'di

({for th ey are to be questio n ed )) a b o u t w h a t th ey used to fa b ric a te in this w o rld , so th a t th e ir lies an d fa b ric a tio n s w ill be m ad e cle a r before the w itn esses. T hen it w ill be said to them : ({W hat is the m a tte r w ith you, that you do n o t help o n e another?)) T h at is, w h a t has h a p p e n e d to you today? W h at has befallen you, so th at you do not help one an o th er o r su p p o rt one another, after you used to claim in th e prev io us w o rld that you r gods w ould w ard o ff the punishm ent from you and help you, and they w o u ld in terced e for you w ith A llah? It is as if they w ill not an sw er this question, becau se they w ill be o v ercom e w ith hum iliation and sh am e; they w ill su b m it to the p u n ish m e n t o f the fire and w ill surrender, h av in g lost all hope, so they w ill n o t speak. H en ce A llah says: ({Rather on th at d ay they w ill su b m it com pletely)).

(T't-'fV loliUaJl 37:27. They will turn upon one another,44 reproaching one another. 37:28. T hey [the fo llow ers] w ill say [to the leaders]: You used to prevent us from doing w hat is right [and good]. 37:29. [The leaders] w ill say [to the followers]: R ather it w as you w ho would not believe, 44 The misguided disbelievers will turn to their leaders and reproach them

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Soorat as-Sdffat

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195

37:30. and we had no pow er over you. Rather it w as you w ho w ere a people given to transgression. 37:31. N ow the punishm ent o f our Lord has becom e inevitable for us; we will surely taste it. 37:32. We led you astray, for we ourselves had gone astray. 37:33. Verily on that day they will all share in the punishm ent. 37:34. Indeed that is how We will deal w ith the evildoers, 37:35. for w hen it w as said to them : T here is no god but A llah they w ould turn aw ay in arrogance 37:36. and say: Are we to abandon our gods for the sake o f a mad poet? 37:37. Rather he has brought the truth and confirm ed the [m essage o f the earlier] M essengers. 37:38. You [O disbelievers] will surely taste the painful punishm ent, 37:39. but you will not be requited for anything other than w hat you used to do.

W h en th e y are g a th e re d to g e th e r w ith o th e rs o f th e ir ilk and th eir gods, and taken to the path o f hell, and th ey are d etain ed and q u estio n ed but do not answ er, th ey w ill th en turn upon one another, b lam in g one a n o th e r for having gone astray and led them astray. T he fo llo w ers w ill say to the leaders: «[You used to p rev en t us from d o in g w h at is rig h t [and good]]? that is, y o u u sed to prev en t us by force and pow er, so y o u led us astray. W ere it n o t for you, w e w ould have been believ ers. ^ [T h e leaders] w ill say]? to them : f(R ather it w as you w ho w o u ld n o t believe]? th a t is, y ou co n tin u ed to ascrib e partners to A llah as w e d id, so w h at m akes you b etter than us? W hat right do you have to blam e us? ^and]? in fact t(w e had no p o w e r o v e r you]? th at is, w e did not force y o u to ch o o se disb elief; «[Rather it w as yo u w ho w ere a peo p le given to tra n sg re ssio n ^ and yo u o v erstep p ed the m ark.

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196 I

Tafseer as-Sa'di

Juz ’23

^N o w the p u n ish m en t o f o u r Lord has beco m e in evitab le fo r us)? that is, fo r us and for you; ((we w ill su rely taste it)? th at is, the p u n ish m en t, and this is the w ill and d ecree o f our L ord, th at w e and yo u sh o u ld taste the p u n ish m e n t and share th e su ffering. T h erefo re, ((We led you astray, fo r w e ourselv es had gone astray)? that is, w e called y o u to th e path th at w e w ere fo llow ing, w h ich w as th e p ath o f m isg u id a n ce , an d y o u re sp o n d e d to o u r call, so d o not b lam e us; rath er b lam e yourselv es. ((V erily o n th a t day)? n a m e ly th e D ay o f R e su rre c tio n , ((they w ill all sh are in th e p u nishm ent)?, ev en th o u g h th e s e v e rity o f the p u n ish m e n t w ill v ary a c c o rd in g to th e e x te n t o f th e ir sins. Ju s t as they shared d isb e lie f in th is w o rld , th ey w ill sh are the co n seq u en ces th e re o f in the hereafter. H ence A llah says: ((Indeed that is how We w ill deal w ith the evildoers)?. T h e n A lla h sta te s th a t th e ir e v ild o in g w as e x tre m e an d w e n t b eyond all bounds: ((for w h en it w as said to them : T h ere is no god but Allah)? and they w ere called to th is m essag e and w ere in stru cted to abandon all other gods, ((they w o u ld turn aw ay in a rro g a n c e ^ from the m essag e an d from the o n e w h o b ro u g h t it. (•(and say)? o b jectin g to it: ((Are w e to ab an d o n o u r gods)? w hom w e and o u r fo refath ers have con tin u ed to w orship, (•(for the sak e ofj? and the w o rd s o f ((a m ad poet?)) T hey w ere referrin g thereby to M uham m ad (* |§ ). A nd they did not stop at tu rn in g aw ay from him o r sim p ly rejectin g him ; ra th e r they ju d g e d him in the m ost u n fair m an n er and deem ed him to be a m ad poet, w hen they w ere w ell aw are th at he knew n o thing o f poetry o r po ets, and his c h a ra c ter w as not th at o f a poet; ra th e r he w as the m ost w ise o f A lla h ’s creation and the m ost m ature in thinking.

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Soorat as-Saffat

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197

H e n c e A lla h (4 s) said , re fu tin g th e ir a c c u sa tio n : ((R ath e r he)) nam ely M u h am m ad (D § ) ((has b ro u g h t the tru th ^ th at is, his co m in g is tru e, and w h at he has b ro u g h t o f teach in g s an d the Q u r ’an is true ((and c o n firm e d th e [m e ssa g e o f th e ea rlie r] M e ssen g ers)) th a t is, his co m in g co n firm s w h at the M essen g ers fo reto ld co n c e rn in g him . W ere it not for his co m in g and his m essag e, the M essen g ers w ould n o t have been telling the truth. T h erefo re he is a sign and a m iracle o f every M essen g er w h o cam e befo re him , b ecau se th ey spoke o f him and foretold his com ing, and A llah to o k from them th eir co v enant and pledge th at if he cam e to th em , th ey w o u ld su rely b eliev e in him and support him , and they took the sam e prom ise from th eir nations. So w hen he cam e, the tru th fu ln ess o f th e M essen g ers w ho cam e b efo re him b ecam e apparen t, and the falseh o o d o f th o se w ho d isag reed w ith them becam e clear. I f it had so hap p en ed th a t he did n o t com e, w hen they had foretold his c o m in g , th at w o u ld h av e shed do ub ts on th eir truthfulness. T he tru th fu ln ess o f the M essen g ers w as also confirm ed by the fact that he b ro u g h t that w h ich they b ro u g h t an d called to th at to w hich th ey called , and he b eliev ed in them an d co n firm e d th e so u n d n ess o f th eir m essag e, th eir p ro p h eth o o d an d th e ir law s. B e c a u se th e y sa id e a rlie r (in 37: 3 1) ((w e w ill su re ly ta ste it)), w hich m ay o r m ay not be true, A llah (4g) tells us in d ecisiv e term s, that cannot be but true and certain, becau se it is H e W ho says it: ((You [O d isb e lie v e rs] w ill su re ly ta ste th e p ain fu l p u n ish m e n t, b u t y ou w ill not be requited)), by being m ade to taste the p ain fu l p u n ish m en t, ((for an y th in g o th e r than w hat y o u u sed to do)) - W e did not w ro n g you; rath er We have been ju s t to w ard s you. B ecause the w o rd in g used here is g eneral, and w h at is m ean t here is th e p o ly th eists, A llah (4g) e x c lu d e d th e b eliev ers from that, and said:

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198 |

Tafseer as-Sa‘di

Juz'23

37:40. H ow ever, for the chosen [and sincere] slaves o f Allah 37:41. there will be provisions that are know n [for their beauty and delicious taste], 37:42. fruits o f various kinds; and they will be honoured 37:43. in gardens o f delight, 37:44. seated on couches facing one another. 37:45. A cup w ill be passed around am ong them w ith w ine from a flow ing spring, 37:46. w hite and delicious to those w ho drink it. 37:47. It will not cause any harm , nor will they be intoxicated by it. 37:48. A nd w ith them w ill be chaste w om en with big beautiful eyes w ho restrain their glances,45 37:49. as if they are eggs46 carefully guarded. (•[However, fo r the ch o sen [and sincere] slaves o f Allah]? they w ill not taste th e pain fu l p u n ish m en t, b ecau se they w ere sin cere to A llah in th eir deeds. T h erefo re H e ch o se th em and singled th em o u t for His m ercy, and sh o w ered th em w ith H is grace. ([there w ill b e p ro v isio n s th at are know n]? th at is, th ey a re not unk n o w n ; ra th e r it is an im m en se p ro v isio n , th e type an d q u ality o f w h ich is not u n k n o w n , and n o o ne co u ld know its nature. 45 They are the hoor al-‘een, who will be content with their husbands and will not look at other men. 46 This refers to their colour, as they are fair and unblemished.

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Soorat as-Saffat

(40-49) |

199

T hen A llah ex p lain s that by saying: ^ fru its o f v ario u s kinds)) that is, all ty p es o f fru its th at o n e w o u ld en jo y b ec a u se o f its d e lic io u s co lo u r and taste ((and th e y w ill be h o n o u re d ^ th a t is, th e y w ill n o t b e d e sp ise d o r lo o k ed d o w n upo n; ra th e r th e y w ill be re sp e c ted , a p p re c ia ted and dignified. T h ey w ill h o n o u r one a n o th er and the an g els w ill h o n o u r th em , e n te rin g u p o n th e m fro m e v e ry g a te a n d c o n g ra tu la tin g th e m fo r hav in g attain ed this great honour. A nd th ey w ill be h o n o u red b y the M ost G en ero u s o f those w ho show g enerosity, W ho w ill bestow upon them all kinds o f b lessings that w ill bring jo y to th e ir hearts and souls. ((in g ard en s o f delight)) th at is, in g ard en s th a t are filled w ith jo y and h ap p in ess b ecau se o f w h at th ey co n tain o f all sorts o f b liss, such as no eye has seen, no e a r has heard , n o r has it cro ssed the m in d o f m an, and th ey are free o f all th at co u ld spoil th e ir d elig h ts, o f any kind s o f stresses an d troubles. O n e o f th e w ays in w h ich th ey w ill be h o n o u re d by th e ir L ord and w ill h o n o u r one an o th er is th at th ey w ill be ((seated on couches)) w h ic h are raised seats a d o rn e d w ith all k in d s o f fine and beau tifu l cloth. T hey w ill be reclin in g on th ese co u ch es in a w ay th at reflects co m fo rt, seren ity an d jo y , ^facin g one another)) and their hearts w ill be free o f rancour, their love w ill not be tainted w ith any elem ent o f hate, and they w ill be delighted to be together, facin g o n e an o th er in a m an n er th at is in d icativ e o f the harm ony b etw een th eir hearts. T h ey w ill show p ro p er etiquette to one another, n ot tu rn in g th e ir b ac k s on o n e a n o th er; ra th e r the fact that they are describ ed as facing o n e an o th er is in d icativ e o f th eir perfect jo y and perfect etiq u ette to w ard s one another. ((A c u p w ill b e p a s s e d a ro u n d a m o n g th e m w ith w in e fro m a flo w in g spring)) th a t is, b o y s w h o are re a d y to serv e th e m w ill go aro u n d w ith d e lic io u s d rin k s, in b e a u tifu l c u p s, filled w ith n e c ta r scen ted w ith m u sk ; th e se w ill be c u p s o f w in e, b u t th a t w in e w ill

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200 |

Tafseeras-Sa‘di

Juz '23

be d ifferen t from th e w in e o f th is w o rld in all asp ects. In c o lo u r it is ^w hitej? w h ich is o n e o f the b e st o f co lo u rs, and in taste it w ill be ^ d e lic io u s to th o se w h o d rin k it)?; the o n e w h o d rin k s it w ill en jo y it w h ilst d rin k in g it and afterw ards. It w ill be free o f an y th in g th at m ay harm the m ind o r cau se the d rin k e r to lose his m ind; he w ill n o t b eco m e into x icated by it and it w ill n o t lead to an y h ead ach e o r hangover. H a v in g to ld us o f th e food, d rin k an d g a th e rin g s o f th e p e o p le o f p aradise, an d th e d elig h ts, in general term s and in detail, th a t are included in the phrase ^ g a rd e n s o f d e lig h t^ , so that people m ay know w h at is th ere, an d th u s they w ill long fo r it, A llah n ow sp eak s o f th e ir sp o uses, saying: A nd w ith them w ill be ch aste w o m en w ith big b eau tifu l eyes w ho restrain th eir g la n c e s^ th at is, w ith the p eo p le o f parad ise, w ith big b eau tifu l eyes, reach in g the pin n acle o f beau ty and restrain in g th eir g lances. W h a t is m e a n t is e ith e r th a t th is b e a u tifu l a n d c h a ste w o m a n re stra in s h e r g lan ce and looks o n ly at her h u sb an d , b e cau se o f her chastity, and she does not look beyond him to anyone else, and because o f th e p erfectio n and b eau ty o f her h u sb an d , w h ich is such th at she d o e s n o t w a n t a n y o n e e lse in p a ra d ise b u t h im ; o r it m a y b e the p h rase tran sla te d as ^ re stra in th eir g la n c e s^ m ean s th at they are so b eautiful th at the h u sb an d looks o n ly at his spouse, and restrain s his g lan ce w h ich in d icates th at his th o u g h ts an d love are o n ly fo r her. B oth m ean in g s are p o ssib le and both are sound. A ll o f th is is in d icativ e o f the b eau ty o f b o th m en and w o m en in p a ra d ise an d th e ir love fo r one ano ther, w h ic h is su ch th at no one w ould look at anyone else and th ey w ill all be extrem ely chaste; there w ill be no en v y o r resen tm en t o r g rudges, b ecau se o f the ab sen ce o f the cau ses thereof. ^ w ith b ig b eau tifu l ey esjj this refers to the beau ty o f the eye and its lovely shap e

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Soorat as-Saffat

(50-61) |

201

*fas if they)? nam ely the ho o r a l-‘een (fare eggs carefu lly guarded)? th a t is, c o v e re d . T h a t is b e c a u se o f th e ir b e a u ty a n d pu rity , an d indicates th at th e ir co lo u rs are th e m o st b eau tifu l o f co lo u rs an d the m o st d elig h tfu l to b eh o ld , w ith no b lem ish es o r d ark p atches.

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UUoJi

37:50. They will turn to one another w ith questions. 37:51. One o f them will say: I had a friend [on earth], 37:52. w ho used to say: A re you one o f those w ho believe 37:53. that w hen w e have died and becom e dust and bones, we w ill be brought to account? 37:54. He will say: Shall w e look for him [in the fire]? 37:55. So he will look dow n and see him in the m iddle o f the blazing fire. 37:56. He will say: By A llah, you alm ost brought about m y ruin! 37:57. W ere it not for the grace o f my Lord, I too w ould have been there [in hell]. 37:58. Is it then that w e are not going to die, 37:59. except our first death, and that we w ill not be punished? 37:60. Surely this is the suprem e trium ph! 37:61. For the like o f this let all strive, w ho w ish to strive.

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202 |

Tafseer as-Sa'di

Juz’23

H av ing d escrib ed th e ir bliss and p e rfe c t h ap p in ess, w ith food and drink, beautiful spouses and splendid places to sit, A llah now describes how they w ill co n v erse w ith o n e a n o th e r an d sp eak o f m atters o f the past, and they w ill continue talk ing and asking one an o th er questions, until the c o n v ersatio n leads to o n e o f th em saying: ((I had a friend)) in the form er w orld w h o den ied the resu rrectio n and criticised m e fo r b eliev in g in it, and he ((used to sayj) to m e: ((A re yo u one o f those w ho b eliev e th at w h en w e have died and beco m e du st and bo n es, w e w ill be bro u g h t to account)) th at is, req uited for o u r d eed s? In o th e r w o rd s (th is d isb e lie v in g frie n d ask e d ): H o w c a n yo u b elieve such a far-fetch ed n otion w h ich is v ery stran g e, th at w h en w e have d isin teg rated and b ecom e dust and bones, w e w ill be resurrected a n d b ro u g h t b a c k to life, th en w e w ill b e b ro u g h t to a c c o u n t an d req u ited for o u r deeds? T h e one w h o is in p a ra d ise w ill say to his b reth ren : this is m y story and this is w h at h appened betw een m e and m y friend; I w as and rem ain ed a true believer, w h ilst he did not b eliev e in the resu rrectio n and persisted in d en y in g it until w e d ied, then w e w ere resu rrected , and I atta in ed w h at you see o f bliss, w h ich th e M essengers to ld us abo u t, an d h e has u n d o u b ted ly en d ed up in p ain and suffering. ((Shall w e look for him [in the fire])) and see w hat happened to him , fo r it w ill in crease o u r jo y and h appiness w ith w h at w e are en jo y in g , w h en w e see th at w ith o u r ow n eyes? W h at ap p ea rs to be th e case, w ith re g a rd to w h a t the p e o p le o f p a ra d ise h a v e o f jo y in b e in g to g e th e r an d in h a rm o n y w ith one an o th er, is th at they w ill resp o n d to w h at he says and w ill go w ith him to look at his friend. ((So he w ill look dow n)) and w ill see his friend ((in the m id d le o f th e b lazin g fire)) th at is, in the m idst o f to rm ent, o v e rw h e lm e d an d su rro u n d e d by p u n ishm en t.

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Soorat as-Saffat

(50-61) |

203

^ H e w ill say)?, blam in g him for his p red icam en t and ex pressin g g ratitu d e to A llah fo r H is b le ssin g in sav in g him from his frie n d ’s attem p t to m islead him : ^ B y A llah, you alm o st b ro u g h t ab o u t m y ru in !)? T h a t is, yo u alm o st destro yed m e because o f w h at you tried to co n fu se m e w ith o f you r sp ecious argum ents. «(Were it n o t fo r th e g ra c e o f m y Lord)? an d H is m a k in g m e stead fast in Islam «jl too w o u ld have b een th ere [in hell])?, su ffe rin g the p u n ish m e n t w ith you. «(Is it th e n th a t w e are n o t g o in g to d ie, e x c e p t o u r first d eath , an d th a t w e w ill n o t b e pun ish ed ?)? T h a t is, th e b e lie v e r w ill say th is, o v e rjo y e d w ith th e b le ssin g th a t A lla h w ill b e sto w u p o n th e p eo p le o f p arad ise, o f rem ain in g th e re for e v e r an d b e in g safe from punish m ent. It is a q u estion in the sen se o f an affirm ation. In o th e r w ord s, he w ill say to his friend w ho is now being punished: Do you still claim that w e w ill not die, excep t o u r first d eath , and th at there w ill be no resu rrectio n o r p u n ish m en t a fte r that? In the phrase «(They w ill turn to o n e an o th e r w ith questions)? (37:

50), the ob ject o f the question is not m en tio n ed , but the co n te x t is one o f jo y and happiness, w hich indicates that th ey w ill ask one an o th er ab o u t w h a te v e r m a tte rs w ill b rin g th e m jo y , a n d th e y w ill d iscu ss issues con cern ing w hich there w ere disp u tes and confusion. It is w e ll k n o w n th a t p e o p le o f k n o w le d g e fin d jo y in ra isin g questio n s ab o u t issues and research in g m atters, and that jo y is greater than the p leasure that o th er p eople find in d iscu ssin g w orld ly m atters. So th ey w ill h av e an a b u n d a n t share o f this kind o f jo y , an d they w ill attain disco v ery o f so m e facts in p arad ise th at can n o t be ex pressed. H aving m en tio n ed the bliss o f p arad ise and describ ed it in th ese beautiful term s, A llah (-3s) p raises it and m akes those w ho are striving long fo r it, and H e en co u rag es them to striv e ev en harder:

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204 |

Tafseer as-Sa 'di

Juz '23

^ S u re ly th is is th e su p rem e triu m p h ^ by virtue o f w h ich th ey attain all th at is g o o d and all th at th e ir hearts desire, and e v e ry th in g that c o n cern s them o r h arm s th em is w ard ed o f f thereby. C o u ld th ere be any g reater triu m p h to be sought, o r is this the u ltim ate, as they have attain ed th e p leasu re o f th e L ord o f the earth a n d the h eav en s, and have found th e jo y o f b ein g n ea r to H im an d k n o w in g H im , seein g H im an d listen in g to H is w ords? ^ F o r the like o f this let all striv e, w ho w ish to s triv e ^ for it is the m o st d e se rv in g o f sp en d in g th at w h ich is m o st precio u s, and it is the first th ing for w h ich sm art and k n o w led g eab le people should strive, and it is the source o f the greatest reg ret if the d ilig en t p erso n lets any tim e p ass w ith o u t d o in g rig h teo u s d eed s th at w ill b rin g him clo ser to p arad ise, so h ow a b o u t if he does d eed s that b rin g him c lo se r to the fire?

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( v t - t r io tiU J U j^ ) 37:62. Is that the better dw elling place, or the tree o f Zaqqoom ?47

47 The contrast here is between paradise and all that it contains o f pleasure, joy, delicious food and drink, and so on, and hell with the bitter fruit borne by the infernal tree o f Zaqqoom.

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Soorat as-Saffat

(62-74) |

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37:63. Verily We have m ade it a torm ent for the w rongdoers. 37:64. It is a tree that grow s from the depths o f hell; 37:65. Its fruits are like the heads o f devils. 37:66. They will surely eat thereof, filling their bellies. 37:67. T hen on top o f that they w ill be g iv en a m ix tu re o f filthy, scalding w ater to drink, 37:68. Then to hell will they return.48 37:69. For they found their fathers going astray 37:70. and they hastened to follow in their footsteps. 37:71. Indeed before them m any o f the earlier peoples w ent astray 37:72. even though We sent M essengers to them to w arn them. 37:73. So see what was the fate o f those w ho had been forew arned [but did not pay heed], 37:74. except the chosen [and sincere] slaves o f Allah.

(fls that the b etter dw ellin g place)) that is, is that bliss o f the people o f parad ise, that We have d escrib ed , b etter - o r the pun ishm e nt in hell that w ill involve all kinds o f to rm en t? A n d w hich o f the tw o foods is b etter - th at w hich We h av e d escrib ed in p arad ise, o r the food o f the p eo p le o f hell? It is ((the tree o f Z aq q o o m . V erily W e h av e m ad e it a torm ent)) th at is, a p u n ish m en t ((for th e w rongdoers)) w ho w ro n g ed th em se lv es by d isb elie v in g and co m m ittin g sins. (fit is a tree th at g ro w s from th e d ep th s o f hell)) th at is, from the m idd le o f hell. T h at is w h ere it em erg es, an d th e su b stan ce o f w hich it is m ade is th e w o rst o f su b stan ces. T h e v ilen ess o f the place w here it grow s is in d icativ e o f how vile and foul th is p lan t is. H ence A llah draw s o u r atten tio n to its vile n atu re b y m en tio n in g w h ere it grow s 48 The place where they will drink this filthy, scalding water will be outside hell; they will be taken there to drink it, then they will be brought back into hell.

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and the w ay in w hich H e d escribes its fruits, for th ey are ^ lik e the head s o f devils}*. A fte r that, do not ask ab o u t its taste, o r w h at it w ill do to th e ir in sid es and th eir b ellies; th ey w ill have no o th e r food and they w ill have no ch o ice b u t to eat it. H e n ce A lla h say s: ^ T h e y w ill su re ly e a t th e re o f, fillin g th e ir bellies}*. T h is is the food o f the p eo p le o f hell, and how aw ful th eir food w ill be. T h en A llah m en tio n s th e ir drink: ^ T h e n on top o f that}* th a t is, a fte r that food, tfthey w ill be g iv en a m ix tu re o f filthy, sc a ld in g w ater to drink}* that is, w ater th at is ex trem ely hot. T h is is like th e v erses in w h ich A llah (4 s) says: {•(... If they cry for help, they w ill be g iven w ate r like [boiling] dregs o f oil that w ill scald th e ir faces. W h at a dreadful drink, and w h at a m iserab le resting-place!}* (al-Kahf 18: 29) - and: (•[.. .and be given scalding w ater to drink that will tear their intestines?}* (Muhammad 47: 15) tfT hen to h ell w ill th e y return}* th e ir ab o d e to w h ich th ey w ill return w ill be h ell, so th at they m ay taste its sev ere p u n ish m en t and ex trem e heat. T h ere is n o th in g m o re w retch ed than that. It is as if it w as asked: w h at b ro u g h t them to this ab o d e? So A llah says: «[For they found th e ir fath ers goin g astray and they hasten ed to fo llo w in th e ir footsteps}* th a t is, th e y h a ste n e d to fo llo w th em in m isg u id an ce, and they did not pay any attention to th at to w hich the M essen g ers called them , o r o f th at o f w h ich th e B ooks w arned th em , o r the w o rd s o f those w ho offered sincere advice; ra th e r they o p p o sed them by saying: d ... W e found o u r fo re fa th ers fo llo w in g a certain path, and w e are fo llo w in g in th e ir fo o tste p s.^ (az-Zukhruf43: 23)

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^ In d e e d b e fo re th em m an y o f th e e a rlie r p e o p le s w e n t astray)) before those w ho are ad d ressed h ere, and few o f th em believ ed and w ere guided. ^ e v e n though We sent M essen g ers to th em to w arn them )) ag ain st that m isguidance. ((So see w h at w as the fate o f th o se w h o had been forew arned)). T h e ir fa te w a s d o o m , d is g ra c e a n d sh a m e . S o let th e se p e o p le bew are o f p e rsistin g in th e ir m isg u id a n c e , lest th ey m ee t the sam e fate. B e c a u se th o se w h o w e re w a rn e d d id n o t all g o a stra y - ra th e r so m e o f them b eliev ed and w ere sin cerely d ev o ted to A llah - A llah states th at they w ere ex em p ted from d oom , as H e says: ((except the chosen [and sincere] slaves o f A llah)) that is, those w hom A llah chose and sin g led out for H is m ercy b ec au se o f th e ir sin cerity ; th e ir end w as good. T hen A llah m entions ex am p les o f th e fate o f disb eliev ing nations:

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37:75. Indeed N ooh called upon U s, and how ex cellen t w as O ur response! 37:76. We saved him and his fam ily from great distress 37:77. and We m ade his offspring the only survivors. 37:78. We left for him [a favourab le m ention] am ong subsequent generations:

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37:79. Peace be upon N ooh am ong all nations. 37:80. Thus do We rew ard those w ho do good. 37:81. Verily he was one o f O ur believing slaves. 37:82. Then We drow ned the others.

H ere A llah tells us ab ou t H is slav e and M essen g er N o o h ( H O , the first o f the M essengers. W h en he called his peop le to A llah for th at lengthy perio d and his call only in creased them in aversion , he c alled upon his L ord an d said: ^ ...M y L ord, do n o t leave on earth a single liv in g soul from am ong th e d isb e lie v e rs.^ (Nooh 71: 26) - and: « { ...0 m y L o rd , h e lp m e a g a in s t th o s e w h o s p re a d m is c h ie f. (al- 'Ankaboot 29: 30) A llah an sw ered his p ray er and p raised H im self, saying: ^ a n d how e x cellen t w as O u r re sp o n se ^. A llah resp o n d ed in a w ay th at w as ex actly w h at N o o h ask ed for: H e sav ed him an d his fam ily fro m g re a t d istre ss, d ro w n e d all th e d isb e lie v e rs a n d le ft h is o ffs p rin g to p ro d u c e fu tu re g e n e ra tio n s. So all p e o p le are d e sc e n d e d from N o o h ( H i ) . A n d A lla h g ran ted him a fa v o u ra b le m en tio n th a t w o u ld en d u re until the tim e o f later g e n e ra tio n s , b e c a u s e h e d id w e ll in w o rs h ip p in g th e C re a to r and show ed k in d n ess to His creation. T h is is A lla h ’s w ay w ith th ose w ho do good: H e cau ses them to be m en tio n ed favourably, co m m en su rate w ith th eir g o o d deeds. T h e w o rd s ^V erily he w as o n e o f O u r b eliev in g sla v e s^ indicate th at faith is th e h ig h e st statu s an y o n e can attain , and th at it in clu d es all teach in g s o f relig io n , both fu n d am en tal and m in o r issues, b ecause A llah p raised the elite o f H is creatio n for hav in g faith.

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( \ \ - \ :^ .5 jj_ ) 38:1. Sad. By the Q u r’an full o f rem inders, 38:2. y e t th e d isb eliev ers are steep ed in arrogance and stubborn defiance. 38:3. How m any nations We destroyed before them ; they cried out [for m ercy] w hen it w as too late for deliverance.

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38:4. They deem it strange that a w am er has come to them from among them selves, and the disbelievers say: This m an is a m agician and a liar! 38:5. W hat! Has he m ade all the gods into one G od? This is indeed m ost strange! 38:6. The leaders am ong them left, saying: Carry on as you are, and hold fast to your gods. T here is surely som e m otive behind it.55 38:7. We have never heard [the like] o f this in the religion we learned from our forefathers. It is nothing but a fabrication. 38:8. W hat! H as the R em in d er [the Q u r ’an] been sen t dow n to him alone, out o f all o f us? Nay, they are in doubt about M y R em inder, for they have not yet tasted M y punishm ent. 38:9. O r do they possess the treasuries o f the bounty o f your Lord, the Alm ighty, the B estow er? 38:10. O r is theirs the dom inion o f the heavens and the earth and all that is betw een them ? Then let them ascend [to heaven] by any m eans.56 38:11. They are nothing but troops [o f disbelievers] w ho have gathered against [the Prophet], but they w ill soon be defeated.57

55 This verse refers to an incident in which the leaders o f Quraysh walked out o f a discussion with the Prophet ( ^ ) in the house o f his paternal uncle Abu Talib. They claimed that the Prophet ( ^ ) had ulterior motives in calling them to Islam and wanted to gain power over them, and they were determined not to yield to him. 56 Because the disbelievers did not think that Muhammad ( ^ ) deserved to receive revelation, Allah challenged them to ascend to heaven, take control o f the universe and stop the revelation coming down, or decide who was most deserving o f receiving it - if they could. (al-Qurtubi; al-Kash-shaf ar-Razi; an-Nasafi) 57 Here Allah (4s) is reassuring the Prophet ( ^ ) and giving him the glad tidings that the disbelievers will be defeated, which happened to them at the Battle o f Badr. (al-Qurtubi; an-Nasafi; ash-Shawkani; al-Kash-shaf.;

Tafseer Abus-Su ‘ood)

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T his is an ex p lan atio n from A llah O s ) , d e scrib in g th e Q u r ’an and the a ttitu d e o f th o se w ho reject it to w ard s H im and to w ard s th e one w h o b ro u g h t it. «(Sad. By th e Q u r ’an full o f re m in d e rs^ th at is, it rem in d s p eo p le o f ev ery th in g th at th ey need to know ab o u t the nam es, attrib u tes and d eed s o f A llah , an d ab o u t relig io u s rulings and w h at w ill happen w ith regard to th e resu rrectio n an d requital. T h u s it rem in d s them o f the basic p rin cip les an d m in o r issues o f th e ir religion. T h ere is no need h ere to m en tio n w h a t is co n firm ed by this o ath, b ecau se in fact w h at is referred to in this oath and w h a t is sw o rn by in it are o n e an d the sam e, w h ich is this Q u r ’an that is d e scrib ed in th ese su b lim e term s. I f the Q u r ’an is like th is, then p e o p le ’s n eed for it surp asses all o th e r n eed s, and w h at they m u st do is acce p t it and b elieve in it, and try to find in it that w hich w ill be a rem in der to them . A lla h g u id e s w h o m e v e r H e w ills to d o th a t; as fo r th o se w h o disbelieve in it and in the O ne W ho sent it dow n, their attitude tow ards it is ^ a rro g a n c e an d stu b b o rn defiance)? th at is, a rro g a n c e, refusal to b e lie v e in it an d p rid e. W h a t is m e a n t b y stu b b o rn d e fia n c e is d e fia n c e in re je c tin g it an d try in g to refu te it and c ritic ise the one w h o b ro u g h t it. H ence A llah w arned them by rem inding them o f the destru ction o f previous nations w ho disbelieved in the M essengers: w hen doom cam e upon them , th ey cried o u t and so u g h t h elp to avert the pu n ish m en t from th em selv es, but by then ^ it w as too late for deliverance)? that is, th at w as not the tim e for them to be saved from w h at they had fallen into, an d th ere w as no escap e from th at w h ic h had b e fa lle n them . So let th ese p eo p le b ew are lest, i f they p ersist in th e ir arro g an ce and stu b b o rn d efian ce, th e sam e fate befall th em as befell th o se ea rlie r nations. ^ T h ey deem it strange that a w a m e r has com e to them from am ong them selves)? th a t is, th ese d isb e lie v ers find stran g e so m eth in g that

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is not strange at all, w hich is th at a w a m e r has co m e to th em from am ong th em selves, so th at they w o uld be able to learn from him and so th at they w o u ld know his c h aracter very w ell, b ecau se he is one o f them , so th ey w ould not be d eterred from fo llo w in g him by tribal feelin g s. T h is is so m e th in g fo r w h ic h th e y sh o u ld be g ra te fu l and they sh o u ld follow him . But they reacted in the opposite m anner to that w hich w as expected o f them , and they ex p ressed am azem en t by w ay o f rejection. B ecause o f th eir d isb e lie f and w rongdoing, they said: ((This m an is a m agician and a liar!]) W hat he did w rong - acco rd in g to th eir view - w as th at ((he m ade all the gods into one G od]). In o th e r w o rd s, how co u ld he fo rb id them to tak e the so -called p artn e rs and riv als as go d s, and enjoin them to dev o te th eir w o rsh ip to A llah alo n e? ^T hisj), nam ely the m essage he brought, ((is indeed m ost strange]) that is, it is ex trem ely strange b ecause it is false and co rru p t (accord in g to th e ir view ). ((T he lead ers a m o n g th em left]) th a t is, th o se w h o se w o rd w as follow ed, left, urg in g th e ir p e o p le to a d h e re to w h a t they b e lieved in o f asc rib in g p artn ers to A llah ((saying: C arry on as y o u are, and hold fast to y o u r gods]) th at is, co n tin u e in th at w ay, and strive hard to rem ain stead fast; p e rsist in w o rsh ip p in g y o u r gods, and do not let an y o n e d e te r you o r p rev en t you from d o ing that. ^T here is surely som e m otive behind it]) that is, w hat M uham m ad (j|jg) has bro u g h t o f the p ro h ib itio n on w o rsh ip p in g them ; it is d elib erate and he has an ulterio r m o tiv e and bad in ten tio n s. T his w as a specious argu m ent that could only be accep ted by foolish peo p le, fo r w hen a person calls o th ers to so m eth in g , w h e th e r it is true o r not, his view is not to be rejected by castin g asp ersio n s on his in ten tio n s, b ecau se his intention s and deed s w ill affect him only. R ath er it is to be refu ted by

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p resen tin g so m e th in g to c o u n te r his arg u m en ts and in validate them by m eans o f p r o o f and ev id ence. W h at th ey m ean t w as: M u h am m ad ( ^ ) is o n ly callin g y ou to th at in o rd e r to b eco m e a lead er am ong you, and to be resp ected and follow ed. ^ We have n e v e r heard [the like] o f th isjj nam ely w hat he is saying ^ in th e religion w e learned from o u r fo re fa th e rs^ th at is, w e did not see o u r fath ers d o in g o r say in g that, an d o u r fathers n e v e r saw th e ir fath ers d o in g o r say in g that; so ca rry on w ith the religion th a t yo ur fo re fa th e rs fo llo w e d , fo r it is tru e , an d th is to w h ic h M u h a m m a d ( i l l ) is c a llin g y o u is n o th in g b u t fa b ric a tio n s an d lies th a t he has m ad e up. T h is is a n o th e r sp e c io u s a rg u m e n t, in a d d itio n to the first one, as th e y re je c te d th e tru th o n th e b a sis o f s o m e th in g th a t d o e s n o t constitute p ro o f fo r rejectin g an y idea at all, nam ely the arg u m en t that w hat he brought w as contrary to that w hich their m isguided forefathers fo llo w ed . W here do w e find (in th e ir arg u m en t) any p ro o f to refute the m essag e b ro u g h t by the P ro p h et ( ^ | ) ? ^ W h a t! H as th e R e m in d e r [the Q u r ’an] b een sen t d o w n to him alo n e, out o f all o f u s ? ^ T h at is, w h a t m ak es him b etter than us, so that the Q u r ’an w as sen t dow n to him an d n o t us, and A llah singled him o u t for that? T h is is y e t a n o th e r sp e c io u s arg u m en t. W h e re is the p r o o f o f th at to refute w h a t he said ? W ere n o t all th e M essen g ers like this? A llah b lessed them w ith th e m essag e an d in structed them to call peo p le to A llah. B ecau se no n e o f th ese a rg u m en ts th a t th ey p ro d u c e d w as fit to refute w h at the M e sse n g e r ( j |§ ) b ro u g h t, A llah tells us w here they cam e from , and that the p eo p le w ere ^ in d o u b t ab o u t M y R em in d e r^ . T h ey had no k n o w le d g e o r clear p roof, so th ey fell into d o u b t and w e re c o n te n t w ith it, an d w h e n th e c le a r tru th c a m e to th e m and th e y h ad a lre a d y d e c id e d to p e rsist in th e ir d o u b t, th e y p ro d u c e d these arg u m en ts to w ard o f f th e truth, not as a result o f any th orough

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ex am in atio n o f the issue, b u t b ecau se they had d ecid ed to turn aw ay. It is w ell k now n that if an y o n e w ho has such an attitu d e an d speaks on the basis o f d o u b t an d stu b b o rn n ess, h is w o rd s are n o t a ccep tab le and he is not able to un d erm in e th e tru th in th e least, b ecau se he has no strong argum ent. H e is th e one w h o is to be b lam ed and criticised as so o n as h e sta rts ta lk in g . T h e re fo re A lla h w a rn e d th e m o f th e p u n ish m en t an d said: ((for th ey have not yet tasted M y p u n ish m e n t^ th at is, th ey have the a u d a c ity to sa y th e se w o rd s b e c a u s e th e y w e re e n jo y in g a life o f ease in this w orld, and n o th in g o f th e p u n ish m e n t o f A llah had struck them . I f th ey had tasted H is p u n ish m en t, th ey w o u ld n o t h av e had the au d acity to say that. ((Or do th ey p o ssess the treasu ries o f th e b o u n ty o f y o u r L ord, the A lm ighty, the B estow er?)) So th at th ey can g iv e to w h o m e v e r they w ish an d w ith h o ld fro m w h o m e v e r th e y w ish , b e c a u se th e y said, ((W hat! H as the R em in d er [the Q u r ’an] been sen t d o w n to him alone, out o f all o f us?]) In o th e r w o rd s, th e b o u n ty and m ercy o f A llah (4£) are not un d e r th eir co n tro l, such th at th ey could den y th e b lessin g s and gifts o f A llah to anyone. ^ O r is th eirs th e d o m in io n o f th e h eav en s an d the earth an d all that is betw een them ]) so th at they are ab le to do w h atev er they w ant? ((Then let th em ascend [to heav en] by any m eans j) th at w o u ld en able th em to reach the h eav en , th en cu t o f f an d p rev en t d iv in e m ercy from re ach in g the M esse n g e r o f A llah ( ^ ) . H ow can th ey say such th in g s w h en th ey are the m o st h elp less and w e ak e st o f A lla h ’s creatio n ? O r is th eir aim to gang up and am ass tro o p s to co o p erate in su p p o rt o f falseh o o d and seek to u n d erm in e th e tru th ? F o r th at is the reality o f w h at th ey really w an t to do. B ut they w ill n o t be able to ach ie v e this aim ; ra th e r th e ir effo rts w ill be w asted an d th e ir tro o p s w ill be d efeated. H en ce A llah says: ((They are n o th in g b u t tro o p s [ o f d isb e liev e rs] w h o h av e g a th e re d ag ain st [the P ro p h et], b u t th ey w ill soon be defeated)).

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38:12. Before them the people o f N ooh rejected [their Prophet], as did ‘Ad and the m ighty Pharaoh, 38:13. and T ham ood and the people o f Loot, and the dw ellers o f the Wood - such w ere the parties [who gathered against their Prophets], 38:14. Each o f them rejected the M essengers, therefore My punishm ent becam e inevitable. 38:15. They are only w aiting for a single blast [o f the Trum pet, on the D ay o f Resurrection], after which there will be no turning back.

H ere A llah (4 s) w arn s them th at H e w ill do to them w h at He did to the natio n s th at cam e b efo re th em , w h o w ere stro n g e r than them and gath ered m o re tro o p s to su p p o rt falsehood. (•(Before th em the people o f N ooh rejected [their P rophet], as did ‘Ad]), the peo p le o f H ood (•(and the m ighty P h arao h ])w h o com m anded great troops and im m ense pow er. ^ a n d Thamood]*) th e p eo p le o f Salih, (•(and the peo p le o f L oot, and the d w ellers o f the W ood]) - the w ord tran slated here as the ((W ood]) refers to a place that is crow ded w ith d ifferen t types o f trees and plants. T hey w ere the p eo p le o f S h u ‘ayb. ((such w e re th e p a rtie s [w h o g a th e re d a g a in s t th e ir P ro p h e ts]]) - th e y g a th e re d to g e th e r all th a t th e y h a d o f p o w e r, p e o p le and w eap o n s in o rd e r to refu te th e tru th , but th at did not avail them in the slightest.

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^E ach o f them rejected the M essengers, th erefore M y punishm ent becam e inevitable)) for them . So w h at m ak es th ese peo p le (Q uraysh) b etter than o th ers an d m ore p u re o f heart, so th at they w ill not m eet the sam e fate as others? So let them aw ait ((a single blast [ o f the T rum pet, on the D ay o f R esurrection], after w hich there w ill be no tu rn ing back)) that is, there w ill be no w ay for them to return o r go back; it w ill d estro y th em and eradicate them , if they p ersist in w h at they are doing.

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38:16. They say: O ur Lord, hasten for us our share [o f the punishm ent] before the Day o f R eckoning.58 38:17. Bear w ith patience w hatever they say, and rem em ber O ur slave D aw ood, the m an o f endurance [in w orship] w ho constantly turned [to Us], 38:18. Verily We com pelled the m ountains to glorify Allah with him in the afternoon and in the m orning, 38:19. and the birds, too, w ho flocked to him; they all w ould echo his [glorification]. 38:20. We strengthened him in his kingdom , and granted him wisdom , and sound judgem ent [and clarity in speech].

58 They said this by way o f ridiculing the Prophet ( ^ ) .

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Tafseeras-Sa'di

Juz '23

{[They say: O u r L ord, h asten for us o u r share [o f the pu n ish m en t] b efore the D ay o f Reckoning)* th at is, th ese d isb eliev ers say, in th eir ig n o rance an d stu b b o rn n ess, se e k in g to h asten the p u n ish m ent: {[Our L ord, hasten for us o u r share [o f the punishm ent])? th at is, w h at has been allo cated to us o f p u n ish m en t, in this w orld, {[before th e D ay o f R e c k o n in g ^ . T h e y p e rsis te d in th is d e m a n d , a n d th e y claim ed : I f yo u , O M u h a m m a d (* |§ ), w e re s p e a k in g the tru th , th e sig n o f y o u r tru th fu ln e ss w o u ld be th a t y o u w o u ld b rin g the p u n ish m e n t upon us. H en ce A llah said to H is M essen g er (J § |) : {[Bear w ith p a tie n c e w h a te v er they say)?, as th e M essen g ers befo re you w ere also p atien t and steadfast, fo r th e ir w o rd s w ill not harm th e tru th at all an d they w ill not harm you at all; rath er th ey o nly harm th em selv es H a v in g in stru c te d H is M e ss e n g e r ( ^ ) to b e a r w ith p a tie n c e w h a te v e r h is p eo p le said, A llah now in stru c ts h im to se e k h e lp in bein g patient by w o rsh ip p in g A llah alone and rem em b erin g how true w o rsh ip p ers w o rsh ip p ed A llah , as H e says elsew h ere: {[So b e a r p atien tly w h at they say, and g lorify and p raise y o u r L ord before the rising o f th e sun and befo re its s e ttin g ...)? (Ta Ha 20: 130) O ne o f the greatest w o rshippers w as the P rophet o f A llah D aw ood ^ th e m a n o f e n d u ra n c e [in w orship])? th a t is, h e h ad g re a t sta m in a in w o rsh ip p in g A llah (:fe), in b o th p h y sic a l an d sp iritu a l term s. {[who co n sta n tly turned [to Us])? th at is, he tu rn ed to A llah in all his affairs, by re p en tin g to H im , lo v in g H im , sh o w in g d ev o tio n to H im , fe a rin g H im , p u ttin g his h o p e in H im , o fte n b e se e c h in g H im an d callin g upon H im , tu rn in g to H im w h en e v e r he c o m m itted an error, giv in g it up an d rep en tin g sincerely. B ecau se o f his c o n sta n tly tu rn in g to his L ord and w o rsh ip p in g H im , A lla h s u b ju g a te d th e m o u n ta in s to h im , so th a t th e y w o u ld glorify and p raise th e ir L ord w ith him ,

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Soorat Sad

(16-20)

|

241

tfin th e aftern o o n and in th e m o rn in g ^ th a t is, a t the b e g in n in g and end o f the day. A llah su b ju g ated «{the b ird s, to o , w h o flo ck ed to him}* and gath ered w ith him . (^=.>3 ^

^ jjn J u ^ 4,iij

O-i)' 4 ijc5 ,4) Jj^

c li& & S - s ^

_>iS)\

f*j»

( it- T A ^ U - S ^ ) j

rooh

rjjjl

Sahabah

usury; charg in g in terest on debt the soul

sing. sahabi\ C o m panions o f the M essenger o f A llah ( U p

saheeh salam ash-S ham

a grade o f hadith: sound o r au th en tic C'WlJl

lit. ‘p e a c e ’; th e Islam ic g re etin g o f peace

fU Jl

the a re a th a t in c lu d e s th e c u rre n t states o f S yria, L eb an o n , Jo rd an and P alestine

shar 7

^ ji

S haria

Z

o f o r p e rtain in g to S haria; Islam ic

u

(sharee ‘ah) S haytan

Islam ic law d eriv ed from the Q u r ’an and th e S u nnah

jlia l4

shirk

ilJJ.

sirat

Satan asso c ia tin g p artn ers w ith A llah th e p ath le a d in g to p a ra d ise th a t p a sse s o v e r hellfire; it is found by d isb elievers an d sin n e rs to b e e x tre m e ly sh a rp an d narro w

soorah or soorat subhan Allah

ijjf

4)1 oU w -1

Sunnah

iL i

c h a p ter o f th e Q u r ’an

g lo ry be to A llah th e p r a c tic e a n d c o lle c te d s a y in g s o f P ro p h e t M u h a m m a d (« |§ ) th a t to g e th e r w ith the Q u r’an form s the basis o f Islam ic law

tafseer

ex eg esis: co m m entary, o r ex p lan atio n o f the m ean in g s ( usu. o f Q u r ’anic verses)

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434 |

Tafseer as-Sa 'di the act o f say in g Id ilaha ilia Allah (there

tahleel

is n o n e w o rth y o f w o rs h ip o th e r th a n A llah )

tahmeed

ju ji

th e a c t o f s a y in g A lham dulillah (a ll praises and th anks are fo r A llah)

takbeer

jj£

th e act o f say in g Allahu akbar (A llah is the G reatest)

tasbeeh

the recitation o f phrases g lo rify in g A llah; say in g subhan Allah (g lo ry be to A llah)

udhiyah

W

0

l

I

an anim al sacrificed as an act o f w orship d u rin g the days o f E id al-A d h a com m u n ity o r nation: usu. used to refer to

U m m ah

the en tire global co m m u n ity o f M u slim s unseen

-

a te rm u s e d to d e n o te p h e n o m e n a o r asp ects th at ca n n o t be k n o w n u sing o rd in ary h u m an facu lties

w aqf

t.J ij

trust; in alien ab le e n d o w m e n t fo r a ch aritable purpose

z a k a t (or zakah)

siSj

obligatory charity: an ‘alm s ta x ’ on w ealth that is paid by M uslim s and be distributed to o th ers w h o q u a lify as recipients

Zaqqoom

1

{y )

th e n am e o f a tree in h ell th a t h as fru it s h a p e d lik e d e v ils ’ h e a d s , w h ic h th e in h abitants o f hell m u st eat

zina

lij

fo rn icatio n o r ad u ltery ; u n law fu l sexual in terco u rse

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Index

A ab o d e

38 , 50, 137, 139, 177-

178, 206, 2 5 9 -2 6 0 , 2 7 7 , 279, 3 0 1 ,3 1 2 , 3 2 0 -3 2 1 ,3 3 0 , 3323 3 3 ,3 3 9 , 3 4 1 ,3 4 5 ,3 6 7 ,3 7 4 , 386, 389, 408, 412, 423.

See also e te rn al ab o d e ; final a b o d e ; g a rd e n s o f p e rp e tu a l abode; p erm an en t ab ode A b rah am . See Ibraheem a b u n d a n t p ro v is io n

1 0 1 -1 0 2 ,

285, 314-316 A b u T a lib 233n55, 358

ac ts o f w o rs h ip

2 5 , 2 1 6 , 2 53,

343, 348, 375, 383 ‘A d

2 3 8 , 3 3 8 , 3 5 4 , 3 6 1 , 3 93,

40 3 -4 0 5 A dam

87, 104, 176, 179, 2 6 5 ,

2 6 7 -2 7 0 , 382, 384 a d o p te d s o n

3 0 n 5 , 3 2 . See

also ex-w ives o f th eir adopted sons ad o p tio n 30n5, 35 a d o rn m e n t

24 , 140, 181, 189,

403

A c cep ter o f repen tance 335-336

ad v ersity 1 5 8 ,1 6 2 ,3 0 4 -3 0 5

acco u n t 34, 130, 1 5 2 ,1 5 7 ,1 7 4 ,

a d v ic e 33, 156, 1 6 1 -1 6 2 , 2 0 6 ,

201 -2 0 2 , 248, 2 9 5 ,3 0 0 ,3 0 7

2 5 3 ,3 5 7 ,3 6 8 -3 6 9

acco u n tab le 66, 150, 246

a d v ise r 89, 167

action 2 8 n 4 ,33, 5 8 ,6 0 , 116, 118,

a ffa irs

31, 3 9 , 65, 6 9 -7 0 , 77,

180, 2 2 9 -2 3 0 , 2 7 4 n 6 4 , 307,

89, 123, 128, 166, 168, 170-

4 1 5 , 4 3 0 . See also p h y sic a l

172, 1 85, 188, 2 1 4 , 2 4 0 ,

action

245, 2 52, 280, 30 4 -305, 307,

acts o f ob ed ien ce 2 5 ,2 5 1 ,2 8 4 , 3 0 3 ,3 2 3 ,4 1 8

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3 4 9 , 3 6 8 -3 6 9 , 3 7 5 , 379. See

also w o rld ly affairs

436 I

Tafseer as-Sa'di

age 1 5 ,2 1 0 ,2 1 4 ,2 5 9 - 2 6 0 ,3 8 4 -

A lla h a n d H is M e s s e n g e r (« |§ ) 21 -2 2 , 2 5 ,2 7 , 29, 5 0 n l l , 5 6 , 6 4 -6 5 ,4 1 1 ,4 2 8

a ttrib u te s .

See H is

attrib u tes A l l a h ’s

A l l a h ’s

L o rd s h ip .

See H is

L o rdship A lla h ’s m ajesty. See H is m ajesty

A lla h ’s ang els. See H is angels A l l a h ’s

A lla h ’s k n o w ledge 122, 135. See

also H is kn o w led g e

3 8 5 ,4 3 1

A lla h ’s m ercy. See H is m ercy A lla h ’s m essage. See His m essage A l la h ’s M e s s e n g e rs . See H is

b le s s in g s .

See H is

b lessin g s

M essen g ers A lla h ’s m ig h t. See H is m ight

A lla h ’s B ooks. See H is B ooks

A lla h ’s nam es. See H is nam es

A lla h ’s bounty. See H is b o u n ty

A lla h ’s oneness. See H is oneness

A l l a h ’s

com m and.

See H is

co m m an d A lla h ’s c re a tio n

A lla h ’s path. See H is path 6 4 , 76 , 196,

2 3 7 , 2 4 6 , 3 6 5 . See also H is creation

A lla h ’s divinity. See H is d iv in ity d o m in io n .

See H is

d o m in io n A lla h ’s essen ce. See H is essen ce A l l a h ’s f o r g iv e n e s s . See H is forgiven ess A l l a h ’s

g e n e r o s ity .

See H is

g en ero sity A lla h ’s grace. See H is grace A l l a h ’s

g re a tn e s s .

S ee H is

g reatn ess A l l a h ’s

k in d n e s s .

k in d n ess

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A l l a h ’s

p e r f e c tio n .

See H is

p erfection A lla h ’s pleasure. See H is pleasure

A lla h ’s deeds. See H is deed s

A l l a h ’s

A lla h ’s paradise. See His paradise

S e e H is

A lla h ’s pow er. See H is p o w er A lla h ’s prom ise. See H is prom ise A lla h ’s P rophet. See H is P rophet A l l a h ’s

r e v e la tio n .

See H is

rev elatio n A lla h ’s signs. See H is signs A lla h ’s slaves. See H is slaves A lla h ’s T hrone. See H is T h ro n e A lla h ’s w a y 34 , 149, 2 0 8 . See

also H is w ay A lla h ’s w ill. See H is w ill A lla h ’s w isdom . See H is w isdom A lla h ’s w ord. See H is w ord

Index |

437

A lla h ’s w ords 1 5 4 ,1 8 7 ,3 8 7 ,4 3 2

an n o y an ce 5 1 -5 3 ,4 2 5

A ll-A w are 2 2 ,6 8 , 126

ap p o in ted term 149-150, 307

a ll- e n c o m p a s s in g k n o w le d g e

a p p o in te d tim e

123, 129, 142,

149-150, 278, 3 0 8 ,3 1 1 ,4 2 8

7 1 -7 2 ,3 5 1 A ll-H earin g 1 0 8 ,3 5 1 ,3 7 5 ,4 2 0

A p p re c ia tiv e 1 3 6 -1 3 7 ,3 2 1

A ll-K n o w in g

A ra b 4 2 5 -4 2 6

4 8 -4 9 , 9 2 , 126,

149, 150, 167, 1 8 3 ,2 8 9 ,2 9 5 ,

15, 17-19, 2 2 n 3 , 2 3 1 ,

2 9 8 -2 9 9 , 3 9 6 -3 9 7 , 4 2 5 -4 2 6 ,

3 3 5 -3 3 6 , 4 0 1 ,4 2 0

430-431

A ll-S e e in g 3 5 1 ,3 7 5

A ra b ic Q u r ’an

ally 177 A lm ig h ty

A ra b ic

3 8 , 73, 9 1 -9 2 , 114,

134, 152, 154, 167, 1 7 5 ,2 2 7 , 233, 237, 2 6 5 ,2 7 2 -2 7 3 , 275, 278, 3 0 3 ,3 2 3 ,3 2 6 ,3 3 5 ,3 3 9 , 3 6 7 ,4 0 1 - 4 0 4 ,4 1 0 , 421 a m a z e m en t 9 9 ,2 3 5 ,4 0 1 ,4 2 4 am en d s 1 1 3 ,4 0 8 ,4 1 0

2 9 8 -2 9 9 , 39 6 -

397, 426 arg u m en t 8 3n23, 87 -8 9 , 92, 99, 105-106, 110, 126, 145, 162, 171, 180, 183-184, 2 3 5 -2 3 7 , 319, 3 58 -3 5 9 , 365, 386, 404, 413, 425n74 a rro g a n c e

130, 1 4 8 -1 4 9 , 161,

164, 1 9 5 ,2 3 2 , 2 3 4 , 268 -269,

an alo g y 2 6 8 -2 6 9 , 275

3 0 2 ,3 5 7 ,

A n g el o f D eath 3 0 7 ,4 2 9

376, 378, 398

an g e ls 2 8 n 4 , 3 6 -3 7 , 5 5 -5 6 , 70,

3 6 1 ,3 6 4 -3 6 5 ,3 7 5 -

ascrib e p artn ers 89, 91-92, 145,

9 1 , 9 3 , 1 0 3 -1 0 4 , 1 1 4 -1 1 5 ,

159, 195, 2 2 1 ,2 7 5 -2 7 6 , 287,

126,

311, 3 24 -3 2 5 , 345, 367, 369,

157,

1 64,

1 8 7 -1 8 9 ,

199, 2 2 5 -2 2 8 , 2 6 5 , 2 6 7 -2 6 8 ,

397, 399, 4 0 4 , 4 06

2 7 4 n 6 4 , 2 8 1 , 3 0 8 , 3 2 7 -3 2 8 ,

a sc rib in g partn ers to A lla h 144-

330, 3 3 9 -3 4 3 , 4 0 4 ,4 1 4 - 4 1 5 ,

145, 1 9 3 ,2 3 5 ,3 2 4 - 3 2 5 ,3 5 2 ,

4 2 0 -4 2 1 , 4 2 9 . See also H is angels; n o b le an g els

368 ascrip tio n o f p artn ers 67, 7 4 ,8 9 ,

an g er 1 4 4 ,2 2 3 ,3 1 3

9 2 , 9 5 , 1 4 5 -1 4 6 , 155, 163,

anim als 7 0 ,8 1 ,9 3 ,1 2 0 ,1 2 4 -1 2 5 ,

2 1 1 ,2 1 8 , 2 2 5 ,2 2 7 , 274-276,

134, 150, 1 8 1 ,2 1 2 ,2 8 0 ,3 1 3 , 3 4 8 ,3 8 0 , 3 9 1 ,4 2 1

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2 8 1 ,2 8 3 ,2 8 9 ,3 1 0 - 3 1 1 ,3 1 7 , 3 26, 362, 387

438 |

Tafseer as-Sa'di

a sp ersio n s 1 0 6 ,1 8 2 ,2 3 5

aw e 1 0 9 ,1 4 7 ,2 9 4 ,2 9 6 ,3 2 3

asso ciate 3 5 ,8 8 ,2 8 1 ,3 2 5 ,3 6 4 ,

A yyoob 255-257

3 8 1 ,3 8 3 ,3 9 3 ,3 9 5 ,4 2 1 ,4 2 5

B

astray 2 9 ,6 1 ,6 3 , 100, 108, 110, 116, 118-119, 131, 176-177, 195-196, 2 0 5 -2 0 7 , 2 4 2 , 245,

bad deeds 2 8 ,5 6 , 119, 121, 136, 174, 3 4 2 ,3 5 0 ,4 1 2 ,4 2 9

263, 2 6 6 , 2 6 9 -2 7 0 , 2 8 2 -2 8 3 ,

b a rrier 1 5 2 ,1 5 5 ,3 9 7

294, 296, 3 0 3 -304, 306, 362-

al-barzakh 1 7 1 ,3 0 8 ,3 7 1 ,3 7 3

3 6 3 ,3 7 2 ,3 8 7 - 3 8 8 ,4 1 2 ,4 1 4 a to m ’s w eig h t o f p o w e r 88, 309 attitu d e 25, 31, 76, 83n21, 108109, 15 2 n 3 3 , 2 1 4 , 2 3 4 , 237,

b a sin s 80 ‘B e l’ a n d i t i s 183-384 b eauty 50, 7 0 ,9 3 , 115, 140, 162, 181, 188-189, 198, 200 -2 0 1 ,

259, 2 6 4 ,3 1 5 ,3 3 7 ,3 8 6 ,4 1 6 ,

260, 2 9 1 ,2 9 3 - 2 9 4 ,3 3 3 ,4 0 3 ,

4 19

4 2 6 -4 2 7

attributes 4 0 ,6 8 , 7 3 ,9 1 ,9 3 , 109, 128, 167-168, 184, 227, 231,

b eh av io u r 5 1 - 5 2 ,7 6 ,1 0 9 ,4 1 3 b e lie f 90 , 102, 104, 138, 2 6 4 ,

234, 2 5 8 -2 5 9 , 278, 295, 307,

2 9 9 ,3 5 7 , 3 6 5 ,3 9 5 ,4 3 0 3 2 2 -3 2 3 ,3 2 6 , 335b e lie v e an d do rig h te o u s d e e d s 336, 343, 346, 3 4 9 -3 5 0 , 379, 71, 101, 117, 2 4 2 , 2 4 5 -2 4 6 , 3 8 3 ,3 9 2 ,4 0 4 , 4 0 9 ,4 1 7 ,4 2 4 . 3 1 2 ,3 7 6 -3 7 7 , 397 See also nam es and attributes b e lie v e in A lla h 28n4, 57, a ttr ib u te s o f A lla h 7 3 , 184, 274n64, 393, 395 2 9 5 , 4 0 4 . See also d iv in e b e lie v e r 29, 32, 57, 131, 20 2 a ttr ib u te s ; H is a ttr ib u te s ; 2 0 3 ,2 8 5 , 302, 3 4 1 ,3 6 7 -3 6 8 su b lim e attrib u tes believ in g m an 29, 163n36, 356, attrib u tes o f perfectio n 68, 128, 3 5 8 ,3 7 0 383. See also perfect attributes believing m en 2 6 ,5 7 ,6 6 - 6 7 ,2 6 0 au d acity 60, 75, 237, 369, 399 believing slaves 5 1 ,6 3 ,2 0 8 ,2 1 1 , au n ts 4 5 -4 6 , 54 2 1 8 ,2 2 0 ,3 4 0 , 365 3 1 0 ,3 1 8 ,

au th o rity 83, 87, 110, 246

believ ing w om an 29, 45-46

aversion 147, 1 6 1 ,2 0 8 ,3 1 0 -3 1 1 ,

believ in g w om en 26, 42, 57-60,

3 4 5 ,3 4 9 , 398

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66-67, 260, 4 3 0

Index |

439

belly o f the fish 2 2 3 -2 2 4

2 8 1 ,3 2 1 ,3 2 3 ,3 3 2 , 3 7 5 ,4 1 6 .

b e n e fic ia l k n o w le d g e 7 8 ,2 5 1 ,

See also etern al bliss

2 5 8 ,3 8 8 ,

394, 4 26

b e n e fit o r h a rm

1 0 3 - 1 0 4 ,1 6 2 ,

b o d y 5 8 n l 3 , 120, 1 9 2 ,2 4 8 ,2 6 8 , 2 9 7 , 308, 323, 3 27, 349, 382, 3 8 5 ,4 3 1

2 1 3 ,3 6 9 b en e fits 73, 89, 135, 181, 189, 2 2 3 ,2 8 0 ,2 9 5 ,3 4 1 ,3 4 8 , 391-

bones

1 8 3 -1 8 4 , 1 9 1 -1 9 2 , 2 0 1 -

2 0 2 , 3 4 4 n 6 9 , 384

392, 399, 421. See also b rin g

B ook o f A llah 1 3 5 ,3 5 5 ,4 0 2 ,4 1 7

b en efit

B ooks 28n4, 73, 118, 138, 146,

B esto w er 85, 93, 2 3 3 , 237, 248, 2 6 1 ,2 9 3 ,3 2 4 ,

348

b ird s 7 8 ,2 3 9 ,2 4 1 ,2 5 1 b la m e 30, 34, 43, 4 7 -4 8 , 54-55, 174, 195-196, 2 2 2 -2 2 3 ,2 5 0 b la s t

107, 1 6 3 -1 6 4 , 170, 172-

173, 1 9 1 ,2 3 8 -2 3 9 , 327, 338 b le ssin g 32, 3 7 -3 8 , 78, 8 5 -8 6 , 10 5 , 116,

139,

155, 161,

169n38, 170, 175, 2 03, 217-

2 0 6 ,2 7 4 ,2 9 4 , 344, 377, 394.

See also H is B ooks; pre v io us B ooks; rev e a le d B ooks b o u n ty 38, 4 0 -4 1 , 7 9 -8 0 , 123125,

127,

1 3 6 -1 3 7 ,

MO, 233, 237, 335, 426. See

also H is bounty b racelets o f gold 1 3 7 ,3 1 2 b rin g b e n e fit 93, 2 2 0 , 2 6 7 , 324, 326

2 1 8 , 224, 2 4 1 ,2 7 3 ,2 8 0 ,3 1 5 ,

b ro th e r 2 4 2-243, 432

325, 3 4 1 ,3 4 7 , 3 4 9 ,4 2 3

B u k h ari 2 8 n 4 , 56, 2 7 4 n 6 4

b lessin g s o f A llah 6 9 ,8 1 ,8 6 - 8 7 .

See

a lso H is

b le s s in g s ;

w o rld ly b lessin g s b lin d

130, 176, 178, 3 7 6 -3 7 7 ,

139-

b u rd e n

67, 74, 127, 129, 144,

1 5 7 ,2 7 9 , 2 8 1 ,4 2 8 b u rd en o f sin 74, 144, 157 b u sin ess 3 3 8 ,3 8 0 ,4 2 1

4 0 6 , 4 2 6 -4 2 7

c

b lind and th e seeing are not alike 1 3 0 ,3 7 6 -3 7 7 b lin d n ess 3 9 7 ,4 0 7 ,4 2 7 b liss 39, 62, 69, 140-142, 175, 1 9 9 ,2 0 2 -2 0 3 , 205, 260, 277,

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c alam ities 84, 127, 170 calam ity 27, 1 6 1 ,3 2 1 ,3 7 1 ,4 1 5 , 417 cam el 407

Tafseer as-Sa'di

440 |

cap tiv es o f w ar 45 carnal d esires 24, 26-27

clo se friend

1 2 9 ,2 1 5 -2 1 6 ,2 5 7 ,

3 5 1 ,4 1 8

cau ld ro n s 80-81

c lo th es 2 8 n 4 , 140, 2 7 4 n 6 4 , 382

ca u se d e a th 9 3 , 162, 3 6 9 , 385,

clo u d 7 5 n l8 coats o f m ail 78-79

399 cause harm 60, 8 9 ,9 3 ,2 2 0 ,2 6 7 , 3 0 5 ,3 2 4 ,

326, 399

c e rta in ty 73, 76, 183-184, 217, 3 9 4 ,4 1 3 c h a ra c te r

cold 2 6 2 ,3 8 9 ,4 0 5 - 4 0 6 ,4 1 0 c o lo u r 134, 198n46, 199-200 co m fo rt 1 4 1 -1 4 2 ,1 7 5 ,1 9 9 ,2 4 8 , 2 5 1 -252, 280, 3 0 0 ,3 8 0

1 0 8 -1 0 9 , 138, 153,

196, 230, 2 3 5 ,2 9 5 c h a r a c te r is tic

154, 4 1 9 . See

also g o o d

c h a ra c te ris tic ;

noble ch aracteristics

co m m an d o f A llah 29, 34, 210, 2 15, 25 5 , 2 69, 394, 4 0 1 n 7 3 , 417. See also H is com m and com m ands

2 5 , 2 9 , 4 2 , 6 6 , 70,

73 -7 4 , 78, 80, 115-116, 128,

c h arity 27, 136, 156, 2 85, 319,

130, 136, 153, 172, 177, 260,

399, 434. See also zakah

266, 2 6 8 ,2 7 3 ,2 7 9 ,2 8 1 ,2 9 3 ,

c h aste w o m en 58-5 9 , 198, 200,

3 0 3 ,3 0 6 - 3 0 7 ,3 1 9 , 364, 371, 3 8 0 ,3 8 4 ,

259 c h ild re n

81, 87, 101 -1 0 2 , 104,

390, 399, 4 2 1 ,4 2 4

co m m an d s and p ro h ib itio n s 25,

112, 122, 150, 169-170, 176.

7 0 ,7 3 -7 4 ,1 2 8 , 1 5 3 ,2 6 6 ,2 7 9 ,

See also w ealth and children

2 8 1 ,3 0 6 , 364

C h ild re n o f Israel 6 4 , 3 7 4 . 5 ^

4 0 9 ,4 1 2

also Israelites c ity

58, 60,

101, 1 5 8 -1 6 0 ,

163n36, 222, 224 clay 188, 1 9 0 ,2 2 2 ,2 6 5 ,2 6 8 -2 6 9 c le a r e v id e n c e

132, 168, 191,

347 c le a r p r o o f 9 3 , 1 4 4 -1 4 5 , 154, 160, 2 2 5 ,2 3 6 , 3 4 4 ,3 8 6 clear sign 407

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co m m itm en t 24, 58, 6 6 n l5 , 382, c o m m it sin

9 4 , 159, 3 3 6 -3 3 7 ,

411 C o m p a n io n s

5 6 -6 7 , 113, 150,

186, 2 3 1 ,2 7 1 ,3 3 4 , 3 9 5 ,4 3 0 , 433 co m p ariso n 275, 29 8-299, 377 c o n d itio n 3 7 0 ,4 0 4

154, 164, 3 1 6 , 3 2 1 ,

Index |

441

co n d u c t 2 5 ,1 5 6 , 252, 411, 426

creatu re 80-81, 147, 149

co n fu sio n 1 5 9 ,2 0 3 ,3 3 8 ,3 5 9

criticism 3 0 - 3 1 ,3 4 ,2 7 6

co n jectu re 95, 388

crops 84, 1 2 4 -1 2 5 ,1 6 6 ,2 9 2 ,3 1 3

co n seq u en ces 38, 100, 104, 143-

D

144, 196, 229 -2 3 0 , 253, 284, 310, 3 1 3 -3 1 5 , 3 3 8 -3 3 9 , 342, 356, 3 5 8 -3 5 9 , 3 6 9 , 3 8 6 -3 8 7 .

See also evil co n seq u en ces c o n s u m m a tio n

4 3 -4 4 .

See

also m arriage 115, 145, 168, 181, 185-186, 2 2 8 , 2 3 3 n 5 6 , 2 3 7 , 2 5 0 , 2 66267, 2 7 5 ,2 8 1 ,3 0 6 ,3 1 0 , 323, 326, 3 4 3 ,3 5 0 ,3 5 5 ,3 5 7 ,3 6 9 ,

1 9 8 -1 9 9 ,

2 5 9 -2 6 0 C o u n ten an ce 38, 1 7 5 ,3 2 8 create d being 1 8 4 ,2 7 5 c re a tio n . See A lla h ’s c re a tio n ; first c re a tio n ; H is c re a tio n ; new creatio n creatio n o f the heav en s 77, 114, 185, 190, 2 4 6 ,3 7 6 -3 7 7 , 402 creatio n s 66, 125, 168, 1 9 0 ,2 7 9 C reato r 93, 116, 145, 168, 183188, 2 0 8 , 2 6 7 , 2 7 5 ,

2 9 8 n 6 5 , 3 0 5 , 3 0 8 , 3 1 1 -3 1 2 , 3 2 2 ,3 2 7 ,3 5 0 ,3 7 9 ,3 8 1 ,3 8 4 , 3 9 9 ,4 2 1

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280, 284, 3 2 8 ,4 1 5 ,4 2 1 ,4 3 1 .

See also d ep th s o f d ark n ess d a u g h te r 31 D avid. See D aw ood D aw ood 4 8 ,7 8 , 8 0 -8 1 ,2 3 9 -2 4 0 , 2 4 2 -2 4 5 , 2 4 7 -2 4 8 , 2 5 0 -2 5 4

an d day

co n v ersatio n 51, 202

185,

167-168, 189, 246, 2 7 3 ,2 7 9 -

day. See m o m e n to u s d a y ; n ig h t

379, 390, 3 9 8 ,4 2 1

1 7 4 -1 7 5 ,

3 6 -3 7 , 4 0 , 130 -1 3 1 ,

date p alm s 165-166

control 4 8 ,7 0 ,7 7 ,8 7 ,9 3 ,9 5 - 9 6 ,

couches

d a rk n e s s

D ay o f Ju d g e m e n t 67 , 113, 150, 186, 191-192, 2 3 1 ,2 6 5 , 271, 334, 395. See also L ast D ay D ay o f M eetin g 347, 350 D ay o f R esu rrection 9 0 ,9 4 , 100, 106, 124, 126, 129, 137n28, 138, 157, 1 7 0 n 3 9 , 1 7 1 -1 7 2 , 176, 183n41, 188, 190, 193, 196, 2 2 0 , 2 2 2 , 2 3 8 -2 3 9 , 281, 2 8 7 , 2 8 9 , 2 9 7 -2 9 8 , 300, 311, 313, 3 1 9 -3 2 1 , 3 2 5 -3 2 8 , 330, 3 4 2 , 3 4 4 n 6 9 , 3 5 1 , 3 6 2 , 373, 3 8 7 -3 8 8 ,4 1 5 ,4 2 2 - 4 2 3 ,4 2 9 d ead 71 -7 2, 119, 120, 122-123, 126, 130-131, 152, 165-167,

442 I

Tafseer as-Sa'di

1 8 5 ,2 9 3 ,3 0 8 -3 0 9 , 4 20, 422.

denial 7 3 ,7 6 ,1 8 4 ,1 9 1 ,3 8 1 ,4 0 5 ,

See also g ive life to th e dead

411 d e p th s o f d a rk n e ss

dead earth 165-166

1 3 0 -1 3 1 ,2 7 3

d eafn ess 397, 4 2 5 n 7 4 ,426 d e a th

4 4 , 5 3 , 72 , 80 , 82, 93 ,

d e sc e n d a n ts 4 6 , 2 1 7 -2 1 8 , 270.

See also p ro g en y

119, 120, 122-123, 129, 141, 156, 1 6 2 -1 6 7 , 17 1 n 4 0 , 173,

3 6 -3 7 , 40,

d e s ire

2 2 -2 4 , 60, 6 6 , 69, 111,

186, 190, 192, 2 0 1 ,2 0 3 ,2 1 4 ,

1 7 5 ,2 0 4 , 226, 260, 2 8 8 ,3 5 7 ,

2 4 6 n 5 9 , 2 8 9 , 2 9 3 , 3 0 7 -3 0 8 ,

3 7 5 .4 0 2 .4 1 4 . See also carnal

3 4 4 n 6 9 , 345, 3 6 9 , 377, 384-

desires; w h im s and desires

3 8 5 ,3 8 9 , 3 9 9 ,4 1 4 - 4 1 5 ,4 2 2 , 429.

d e s tin a tio n

See also c a u s e d e a th ;

tim e o f death

9 0 , 1 6 7 -1 6 8 , 2 4 4 ,

283

destruction 1 0 5 n 2 4 ,1 2 9 ,133n27,

d e c e it 130, 264

2 3 1 ,2 3 4 ,3 5 3

d e c e iv er 117-118

d e v il

d e c re e 2 8 n 4 , 3 0 n 5 , 32, 34, 40, 122, 144, 152, 155, 167-168,

1 8 8 -1 8 9 , 2 5 0 , 4 1 1 . See

also Iblees; S haytan d e v ils

8 0 -8 2 , 104, 189, 2 0 5 ,

1 7 7 -1 8 0 , 185, 18 8 n 4 3 , 196,

248, 250, 255, 376, 387, 403,

2 2 8 , 2 3 0 , 2 7 4 n 6 4 , 2 8 5 -2 8 6 ,

4 1 1 .4 1 4 , 4 2 4 , 4 3 1 , 434. See

319, 3 3 0 - 3 3 1 ,3 3 7 ,3 3 9 ,3 5 2 ,

also reb ellio u s devil

3 9 0 - 3 9 1 ,4 0 1 ,4 0 3 ,4 1 0 - 4 1 1 ,

dev o tio n 25, 95, 125-126, 146,

4 2 7 , 4 3 0 . See also d iv in e

1 6 3 ,2 1 3 ,2 4 0 , 249, 257, 266,

d ecree; w ill and decree

2 7 2 -2 7 4 , 2 8 0 -2 8 1 , 2 8 6 -2 8 7 ,

d ecree o f A llah 3 0 ,3 2 ,1 2 2 ,1 6 8 , 2 30, 2 8 5 -2 8 6 ,3 9 0 -3 9 1 d eed s;

H is

3 2 3 ,3 3 5 -3 3 6 , 346-

349, 379, 383, 399, 404. See

deeds. See bad d eed s; evil deeds; good

2 8 9 ,3 1 8 ,

deeds;

rig h teo u s d eeds

also sin cere d evotion d ev o tio n to A llah 25, 213, 323, 3 4 8-349, 404

d eed s o f th e h eart 27, 368

dhihar 4 3 ,4 2 9 . See also div o rce

d efian c e 232, 234

dhikr 27 , 37, 65 , 70 , 3 8 0 , 430. See also r e m e m b r a n c e o f

d e lig h t 1 4 0 ,1 7 5 ,1 9 8 ,2 6 0 ,4 1 9 .

See also g ard en s o f d elig h t

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A llah

Index | differen ces

1 3 1 ,1 3 4 ,2 7 6 ,3 1 1 ,

443

disgrace 133, 144, 148, 160, 192,

3 7 7 ,4 0 2 , 427

207, 225, 262, 297, 306, 320-

d ig n ity 52, 109, 269

321, 332, 344, 3 5 3 ,4 0 5 -4 0 6

d is b e lie f 6 2 -6 3 , 71, 75, 77, 90,

d iso b e d ie n c e 6 6 ,2 8 4 ,3 8 8 ,4 1 8

9 8 -1 0 0 , 104, 107, 132, 138-

d isp u ta n ts 2 4 2 -2 4 3 , 2 5 2 -2 5 4

139, 14 3 -1 4 4 , 146, 152n32,

d isp u te 4 2 , 2 6 2 , 2 6 4 , 2 6 5 n 6 3 ,

155, 158, 177-178, 190-191,

268, 298, 300, 372

195 -1 9 6 , 2 1 0 n 5 1 , 2 1 8 , 2 2 7 ,

d istan ce 79 -8 0 , 1 1 2 ,2 5 5 ,3 7 2

2 3 5 ,2 6 2 ,2 7 2 ,2 7 7 ,2 7 9 ,2 8 1 -

d ista n t p lace 111

2 8 3 ,2 9 1 ,2 9 8 ,3 1 3 ,3 3 1 ,3 3 8 , 3 4 4-345, 347, 360, 373, 390, 398, 4 0 1 ,4 0 4 - 4 0 5 ,4 0 7 ,4 1 1 , 4 1 3 ,4 1 6 ,

425

d is tre s s 4 1 , 63, 112, 127, 141, 170, 2 0 7 -2 0 8 ,2 1 8 , 2 8 2 ,3 1 3 314, 3 2 1 ,3 5 1 ,3 6 8 d iv in e attrib u tes 40, 278, 343

d isb e lie v e rs 3 9 , 4 1 , 4 5 , 6 1 , 7 4 , 7 5 n l 7 , 9 6 , 1 0 7 -1 0 8 , 110111, 117, 143-144, 173, 178179, 182, 19 4 n 4 4 , 195, 197, 208, 229, 232 -2 3 4 , 237, 240, 2 4 5 -2 4 6 , 2 6 5 -2 6 6 , 2 7 7 , 287, 3 0 0 -3 0 1 , 304, 309, 315, 317,

d iv in e d e c re e

2 8 n 4 , 155, 185,

18 8n43, 2 2 8 , 2 7 4 n 6 4 , 319 d iv in e n am e 26, 173-174 d iv in e w ill 134, 171, 370 divine w isdom 8 7 ,1 3 4 ,2 4 6 ,3 1 6 , 370, 403

3 2 9 -3 3 0 , 337, 344, 346, 348-

d iv in ity 90, 116, 188-189, 266,

3 4 9 , 3 5 2 -3 5 6 , 362, 3 8 6 -3 8 7 ,

381. See also H is d iv in ity

3 9 0 - 3 9 1 ,3 9 3 ,3 9 5 ,4 0 0 , 404,

div o rce 30-34, 42 -4 4 , 50

4 1 1 -4 1 2 , 4 2 5 n 7 4 , 4 2 6 , 4 2 8 ,

d o g o o d 26, 37, 139, 2 0 8 , 211,

4 3 1 , 433. See sch em es o f

2 1 7 -2 2 1 , 266, 2 8 4 -2 8 5 , 296,

th e d is b e lie v e r s ; s tu b b o rn

3 0 1 ,3 3 7 ,3 5 2 ,3 6 4 ,3 7 4 ,4 1 5 -

d isb eliev ers

4 1 6 ,4 2 8

d isb e lie v in g n a tio n s

106, 164,

207, 361

d o m in io n

70, 9 1 , 9 3 -9 4 , 115,

124-125, 173, 183, 185, 217,

d isciplinary p u n ish m en t 57-58

233, 237, 241, 248, 250,

disease 22-24, 58-60, 246

2 7 9 ,2 8 1 ,3 0 9 - 3 1 0 , 3 4 7 ,3 5 0 ,

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444 I

Tafseer as-Sa'di

3 5 6 , 3 5 9 , 3 7 9 . See also H is d o m in io n d o o m 62, 65, 76, 95 , 112, 144, 155, 1 9 3 ,2 0 7 , 2 2 2 ,2 3 1 ,2 3 4 , 2 7 5 ,2 8 1 ,2 9 6 ,3 1 7 ,3 4 5 ,3 4 9 , 3 5 3 ,3 6 6 ,3 9 5 ,4 0 9 - 4 1 0 , 423, 428 d o u b t 6 0 , 83, 87, 93, 97, 111, 117, 126, 131, 184, 186, 191,

E earlier generations 1 4 6 ,1 4 9 ,2 1 6 , 2 1 9 ,4 0 2 e a rlie r n a tio n s

105, 107, 112,

1 4 9 ,2 3 0 , 234, 297 ea rth . See d e a d e a rth ; h e a v e n s and the earth e a se 8 3 n 2 1 , 85, 101, 141 -1 4 2 ,

211, 222, 2 3 3 ,2 3 6 -2 3 7 , 264,

237, 2 5 7 ,2 6 0 ,2 8 3 ,2 8 8 , 293,

2 67, 2 73 , 3 1 3 n 6 6 , 320, 338,

300

347, 363 -3 6 4 , 375, 377, 384,

ease and h ard sh ip 1 4 2 ,2 5 7

4 1 1 ,4 2 6 -4 2 8

e a v esd ro p 188-189, 403

d o w ries 45 d o w ry 4 4 -4 6

eela ’ 4 3 , 4 3 0 . See also o a th o f ab stin en ce

d ream 2 1 0 -2 1 1 ,2 1 4

effort 1 6 ,3 3 ,3 7 ,7 6 , 159, 166

d rin k

enduran ce 2 3 9 -24 0, 257-258

1 2 3 -1 2 4 , 140, 181, 198,

2 0 0 , 2 0 2 , 2 0 4 n 4 7 , 2 0 5 -2 0 6 , 2 5 5 -2 5 6 , 259, 262, 382, 407

en em ies 90, 1 6 1 ,2 2 9 ,2 3 1 ,3 8 9 , 3 9 1 ,4 0 8 ,4 1 2 - 4 1 3 ,4 1 6 , 420

drow n 1 6 9 -1 7 0 ,3 3 8 ,4 1 2 -4 1 3

e n em ies o f A llah 4 0 8 ,4 1 2

d ues 49, 129, 301

en em y 4 1 , 60, 90, 94, 97, 104,

dust 71-72, 7 4 -7 5 ,1 2 0 -1 2 2 ,1 6 5 , 183-184, 191-192, 2 0 1 -2 0 2 , 3 0 3 ,3 8 4 dust and bones 191-192,201-202 d u ties 6 6 n l5 , 1 9 2 ,2 8 4 ,3 0 3 d u ty 158, 1 6 0 ,3 0 8 ,3 1 7 ,3 1 9 dw ellers o f the W ood 7 5 n l8 ,2 3 8 d w ellin g place 82, 204, 332 d w e llin g s 2 2 2 , 2 6 0 , 2 9 1 , 3 323 3 3 ,4 0 6

117-118, 176-177, 2 1 9 , 2 7 0 , 420 energ y 108, 251 e n jo in in g w h at is right 65, 156, 416 e n lig h te n m e n t 133 en m ity 2 6 9 ,4 1 9 envy 1 3 0 ,2 0 0 ,2 1 1 eq u ity 3 2 7 ,3 3 0 ,3 3 4 ,3 5 1 error 7 5 ,2 2 0 ,2 4 0 , 246, 252, 304, 346

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Index | e sc a p e

82 , 111-112, 149 -1 5 0 ,

178, 2 3 4 ,3 1 4 essence

39 , 91 , 9 3 , 128, 2 7 8 ,

306, 3 0 8 ,3 1 6 , 346, 34 9 -3 5 0 , 4 0 9 ,4 1 8 . See also H is essence e sta b lish p ra y e r 22 , 127, 129, 135

445

ev ils 3 7 0 ,3 7 6 ew e 242-244 e x c u se

89, 180, 2 1 0 n 5 0 , 2 13,

3 1 9 ,3 7 3 ,4 1 0 ex h o rtatio n

108, 132, 142, 159,

243 e x isten ce 127, 184

etern al abo d e 2 7 9 ,4 1 2

ex p ectatio n s 83, 86-87

eternal bliss 3 9 ,3 3 2 ,4 1 6

ex-w ife 30n5, 32

etern ity 322

ex-w ives o f their adopted sons 30

etiq u ette 5 1 -5 3 ,1 9 9 ,3 4 3

F

E ver-L iv in g 350, 379, 383 e v id e n c e

35, 4 2 , 69 , 76, 106,

110, 116-117, 122, 126, 132, 134, 145-146, 153-154, 168, 180, 185-186, 1 9 1 ,2 2 6 , 236, 2 4 7 ,2 6 7 ,2 7 1 ,2 7 5 ,3 0 1 ,3 4 7 348, 3 6 5 ,3 7 3 ,3 7 5 ,3 8 1 ,3 8 4 , 404. See also cle ar ev idence; r a tio n a l e v id e n c e ; te x tu a l ev id en ce evil. See good and evil; good or evil; p lo ttin g o f evil evil co n seq u en ces 3 8 ,3 1 3 -3 1 5 , 3 3 9 ,3 4 2 evil deeds 27, 118-121, 146, 156, 328, 342, 366, 3 6 9 ,4 1 3 ,4 1 5 , 4 1 8 ,4 2 7 -4 2 8 evildoers 3 9 ,4 1 ,6 0 ,6 4 , 148n30, 176, 1 9 5 ,2 1 8 ,2 8 9 ,3 1 5 ,3 2 8 , 346, 377, 390

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fab ricatio n 226, 233 face 5 8 n l3 , 87, 149, 150, 2 1 0 , 2 1 5 ,2 9 7 , 3 2 1 ,4 3 2 faculties 115,121, 1 2 7 ,2 8 2 ,3 2 8 , 3 82, 4 0 8 -4 0 9 , 434 facu lty 3 8 2 ,4 0 8 -4 0 9 failu re 1 6 1 ,3 6 6 ,3 9 8 fairn ess 69, 223, 328 faith 2 8 - 3 2 , 3 7 , 3 9 , 4 1 , 5 6 - 5 7 , 72, 87 , 102, 104, 109, 111112, 118, 132, 136, 139, 146, 155, 163, 208, 2 1 7 ,2 2 3 -2 2 4 , 2 4 3 -2 4 4 , 2 5 3 , 2 7 3 , 2 7 4 n 6 4 , 2 8 5 , 3 1 2 , 316, 3 2 0 n 6 7 , 341, 3 4 3 -3 4 5 , 347, 356, 358, 378, 382 -3 8 3 , 389, 395, 398, 400, 4 0 7 ,4 1 7 ,4 2 7 ,4 3 0 , 432 fa lse g o d s 3 8 6-387

1 6 3 ,2 1 1 ,2 8 9 ,3 0 9 ,

446 I

Tafseer as-Sa'di

f a ls e h o o d

7 6 , 8 3 n 2 3 , 9 3 -9 4 ,

9 9 -1 0 0 , 1 0 7 -1 0 8 , 110, 112,

fear and hope 274, 284 fe a r H im

25, 34, 65, 93, 129,

119, 121, 126, 156, 1 9 7 ,2 0 9 ,

135, 276, 2 8 5 ,2 8 8 ,3 2 0 - 3 2 1 ,

211, 2 3 7 -2 3 8 , 300, 311, 322,

325

337-338, 347, 355, 359, 365-

fear o f A llah 2 3 ,3 3 ,3 9 ,1 3 5 ,1 5 6 , 3 90-391, 3 0 3 ,3 2 1 3 9 4 , 4 1 6 , 4 2 2 -4 2 4 , 4 2 6 . See feelin g s 49, 1 3 0 ,2 1 1 ,2 3 5 ,2 5 4 , also fo llo w ers o f falseh o o d 333 falsen ess 1 8 2 ,3 5 4 ,3 7 5 ,3 8 7 feet 176, 178, 249, 297 fam ilies 34, 59, 144, 170, 2 87fe m a le 4 6 , 121-122, 166, 2 8 5 , 288, 4 06 , 409 3 67, 4 0 7 . See also m ale and fam ily 5 2 ,5 6 ,5 9 ,6 7 ,7 8 - 8 1 , 113, fem ale 150, 186, 2 0 7 -2 0 8 , 2 2 1 ,2 3 1 , fig h ting 94, 230, 24 8n60, 413 2 5 5 - 2 5 6 ,2 7 1 ,3 3 4 ,3 5 6 ,3 5 8 , final ab o d e 50 3 6 5 ,3 7 0 - 3 7 1 ,3 7 3 ,3 9 5 fire o f hell 1 1 8 ,1 4 1 ,3 3 1 fa s t 2 6 -2 7 , 2 8 n 4 , 2 3 3 , 2 3 5 , first an d the last 174, 334, 350 27 4 n 6 4 3 6 6 ,3 7 6 ,3 8 6 ,3 8 8 ,

fate 86, 101, 147, 149, 178, 193,

first creatio n 18 3 n 4 1, 409

2 0 5 ,2 0 7 , 234, 2 3 9 ,3 5 3 ,3 6 1 ,

fish 1 2 3 -1 2 4 ,2 2 2 -2 2 4

374, 376, 393

flaw s 1 3 3 ,2 3 1 ,2 9 8 -2 9 9

fa th e r

1 5 , 3 5 - 3 6 ,4 6 ,2 0 9 - 2 1 1 ,

2 1 4 -2 1 5 ,2 7 8 , 2 8 0 ,3 8 4 , 429, 432 faults 1 3 0 ,3 1 7 ,3 4 6 ,3 5 2

flesh 3 4 4 n 6 9 , 384, 392 fo cu s

1 3 0 ,1 3 9 , 2 5 4 , 2 7 4 , 2 9 4 ,

392 fo llo w ers 4 1 , 60, 99, 112, 117-

fav o u r 3 0 - 3 2 ,3 6 ,4 5 , 109, 116,

118, 13 7 n 2 8 , 1 4 4 n 2 9 , 194-

160, 2 1 8 -2 1 9 , 2 8 1 -2 8 2 , 314-

195, 261, 2 87, 344, 371 -3 7 3 ,

3 1 5 ,4 1 3 fear A llah 2 2 ,2 4 ,3 0 ,5 4 - 5 5 ,6 4 , 129, 134-135, 2 1 9 -2 2 0 , 245246, 260, 285, 2 9 1 -2 9 2 , 299.

See also th o se w ho fear th eir Lord

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3 9 0 -3 9 1 , 394, 4 1 3 -4 1 4 , 41 6 , 4 30 fo llo w ers o f falseh o o d 3 9 0 ,3 9 4 , 416 fo llo w th e tru th 332

101, 105, 156,

Index | fo o d

5 2 , 8 0 n 2 0 , 81 , 8 3 n 2 1 ,

8 4 - 8 5 ,1 4 0 ,2 0 0 ,2 0 2 ,204n47, 205 -2 0 6 , 382

frien d sh ip 2 1 6 ,2 4 3 ,2 4 5 fru it 82, 85, 174, 2 0 4 n 4 7 , 2 592 6 0 ,2 9 5 ,

fo o lish n e ss 9 7 , 106, 155, 2 2 0 , 269, 320, 359

447

434

full strength 384-385 fu lly -lad en sh ip 222-223

fo rb e a ra n ce 4 9 , 147, 150, 252, 4 1 0 ,4 2 7

fu tu re 73 , 133, 136, 138, 2 0 8 , 2 7 3 ,3 0 6 ,3 3 6 ,3 7 9 ,4 1 5 ,4 3 1

F orb earin g 48, 1 4 6 -1 4 7 ,2 2 7 fo rb id d e n

G

2 4 ,4 1 ,5 4 ,9 5 ,2 7 7 ,

3 0 1 ,3 1 2 ,3 2 0 ,3 4 5 ,3 6 2 ,3 8 3 3 8 4 , 3 9 9 , 4 1 0 -4 1 1 , 4 1 6 . See

also p ro hibited ; unlaw ful fo rb id d in g w h a t is w ro n g

3 3 8 ,4 1 3 ,4 2 7 garden 332. See also tw o gardens

65,

1 5 6 ,4 1 6 fo re fa th e rs

g ain 62, 89, 2 3 3 n 5 5 , 2 8 8 , 291,

10 5 -1 0 6 , 152, 154,

191-192, 196, 206, 2 2 0 ,2 3 3 ,

g ard en s o f d elig h t 198 g a rd e n s o f p erp etu al ab o d e 38, 260, 339, 341 g a rm e n t 58n 13, 59, 64, 431

236 fo rem o st in good d eeds 137, 139 fo rg iv e n e ss 2 6 , 2 8 , 3 7 , 4 1 , 4 7 , 6 7 , 7 0 -7 1 , 117, 140, 147,

g a te s

2 5 9 -2 6 0 , 3 2 9 -3 3 3 , 3 86,

389 g en e ra tio n s

146, 149, 2 0 7 -2 0 8 ,

152, 2 4 2 , 2 4 4 , 2 5 3 , 3 1 8 ,

2 11, 2 1 6 , 2 1 8 -2 2 0 , 4 0 2 . See

336,

a lso e a r l i e r

3 3 9 -3 4 1 ,

343,

374,

375, 397, 3 9 9 ,4 1 6 , 425 .S e e

also H is fo rg iv en ess; p ray for fo rgiveness

g e n e ra tio n s ;

su b se q u e n t gen eratio n s g en ero sity 4 7 ,6 9 ,1 1 9 ,1 2 8 ,1 4 0 , 166, 1 9 9 ,2 5 4 , 2 6 1 ,2 7 6 ,2 8 2 ,

F o rg iv er o f sin 335

290, 3 0 3 ,3 1 7 , 3 4 3 ,4 1 7 ,4 2 6 .

forn icatio n 23, 74, 318, 4 34

See also H is g e n ero sity

fortune 160-161

g en ero u s p ro v isio n 2 1 ,7 1

free w o m en 4 5 -4 6

generous rew ard 3 6 ,6 2 ,1 5 2 ,3 6 9

frien d 63, 100, 129, 177, 2 0 1 -

g en tle m a n n e r 2 3 -2 4 , 65

2 0 3 ,2 1 5 -2 1 6 , 2 5 7 ,3 5 1 ,4 1 8 .

See also close friend

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g ift 4 2 ,4 4 ,2 4 8 ,4 1 6 ,4 3 2

448 |

Tafseeras-Sa‘di

g iv e life 93, 122, 152, 156, 162,

350, 3 7 3 ,3 8 3 ,4 1 6 ,4 1 8 ,4 2 8 .

166-167, 183-185, 369, 385,

See also f o re m o s t in g o o d

399, 4 20 , 422

deeds

g iv e life to th e d e a d

122, 152,

166-167, 1 8 5 ,4 2 0 ,4 2 2 give o r w ith h o ld 1 6 2 ,3 2 6 g iv e th a n k s 2 5 , 79 , 8 1 -8 2 , 84, 116, 123, 2 7 9 ,3 1 5 ,3 7 9 , 392 g lad tid in g s 3 8 -4 1 ,9 6 , 131, 152, 1 5 6 ,2 1 0 - 2 1 1 ,2 1 4 ,2 1 7 , 230,

go o d in tentions 1 5 6 ,2 9 6 g o o d n e ss 2 8 n 4 , 141, 1 6 2 ,2 4 6 , 2 7 4 n 6 4 , 4 1 8 , 431 g o o d o r evil 1 5 0 ,1 5 3 ,1 5 6 ,1 7 4 , 350 g o o d th in g s 69, 2 4 8 -2 4 9 , 3 79, 382

2 3 3 n 5 7 , 2 8 5 , 2 8 9 -2 9 0 , 2 9 6 ,

g o o d w o rd s 1 2 0 -1 2 1 ,2 9 0

396, 3 9 8 ,4 1 4 -4 1 5

g race 67 -6 8 , 137, 140-141, 198,

g lo rific a tio n 78, 120, 2 2 4 , 239, 2 4 1 ,3 4 1 g lo ry 3 7 n 6 , 93 , 183, 185, 2 2 6 , 328, 346, 4 3 3 -4 3 4

2 0 1 ,2 0 3 ,2 9 6 ,

334, 342-343,

379, 388. See also H is g race grain 165-166 g ran d p aren ts 46

goal 1 1 8 ,3 7 6 ,3 9 9

g ratitu d e 80, 84, 86, 203, 282

gods 88, 91, 95, 104, 145, 158,

g rav e 5 7 ,7 7 ,9 3 , 111, 113, 120,

162 -1 6 3 , 1 8 1 -1 8 2 , 1 9 4 -1 9 6 ,

130-131, 135, 172-174, 185,

2 0 9 -2 1 3 ,2 2 8 , 2 3 3 ,2 3 5 ,2 8 9 ,

1 9 2 ,2 2 4 , 2 8 9 ,4 1 5 ,3 2 7 , 422,

2 9 8 n 6 5 , 3 0 5 , 3 0 9 -3 1 1 , 3 2 4 ,

4 2 7-428

3 49, 3 8 6 -3 8 7 . See also false gods; o th e r gods

g reatn ess 7 0 - 7 1 ,7 7 ,9 1 ,9 3 , 168, 269, 273, 289, 322-323, 329,

gold 1 3 7 ,2 9 1 ,3 1 2 -3 1 3

3 4 6 , 3 7 5 , 3 77. See also H is

g o o d an d evil 39 -4 0 , 143, 281,

greatn ess

3 1 2 ,3 7 7

g reat rew ard 117, 136, 220, 40 0

good characteristic 419

g reetin g 3 6 ,3 8 , 1 7 5 ,4 3 3

good deeds 2 7 - 2 8 ,3 7 ,4 1 ,5 6 ,7 2 ,

g rie f 63, 102, 368

119, 121, 1 2 9 ,1 3 6 -1 3 7 , 139MO, 144, 1 7 4 ,2 0 8 ,2 1 7 , 224, 2 8 1 ,3 0 3 ,3 2 4 - 3 2 5 , 328, 342,

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g ro u p s

9 3 -9 4 , 143, 174, 2 8 4 ,

3 1 1 ,3 2 9 -3 3 2

Index I

449

g u id an ce 3 7 ,4 1 , 7 6 , 9 3 , 9 8 - 9 9 ,

2 9 4 , 3 0 4 -3 0 5 , 307, 320, 324,

111, 119, 132, 15 2 n 3 3 , 162,

326, 3 3 2 , 3 6 9 -3 7 0 , 3 8 0 -3 8 2 ,

186, 246, 2 5 1 ,2 7 0 , 294, 296,

3 8 9 -3 9 0 , 399, 4 2 1 ,4 2 4 , 428.

3 0 7 , 325, 3 4 6 -3 4 7 , 3 6 3 -3 6 4 ,

See also b e n e f it o r h a rm ;

3 7 4 -3 7 5 , 377, 394, 3 9 7 -3 9 8 ,

cau se harm

4 0 6 -4 0 7 ,4 1 7 ,4 2 3 ,4 2 5 -4 2 7

H aro o n 2 4 ,2 1 8 -2 1 9

g u id an ce o f A llah 294, 325

h atred 245, 365, 398 h e alin g 1 8 6 ,2 4 6 ,3 9 7 ,4 2 5 - 4 2 6

H

h e a r in g

hadith 2 0 ,2 8 n 4 ,4 8 ,2 1 2 ,2 7 3 n 6 4 , 2 7 4 n 6 4 , 430, 433

2 4 , 1 31, 2 9 3 , 3 8 3 ,

4 0 8 -4 0 9 h e a rt. See d e e d s o f th e h e a rt;

h air 2 8 n 2 8 , 181, 2 7 4 n 6 4 , 392

p e o p le ’s hearts; pure h eart

H ajj 319, 430. See also K aaba;

h eat 6 2 ,1 3 0 -1 3 1 , 1 7 7 ,2 0 6 ,2 6 2 ,

M ak k ah ; p ilg rim ag e

3 8 9 ,4 1 0

H am an 354, 366

h e a v e n s 2 6 , 34, 66, 6 8 -6 9 , 77,

H an d o f A llah 96, 1 1 9 -1 2 0 ,3 6 3

8 8 -8 9 , 92, 95, 114, 143-144,

h an d s 28 n 4 , 63, 100, 157, 165-

146-147, 149-150, 183, 185,

166, 176, 1 7 8 ,2 1 3 , 2 4 8 -2 4 9 ,

187-188, 190, 2 0 4 ,2 1 7 , 231,

274 n 6 4 , 2 9 7 ,3 2 7 -3 2 8 , 423

2 3 3 , 2 3 7 ,2 4 5 -2 4 6 , 265, 267,

h a p p in e s s

2 7 8 -2 8 0 , 3 0 4 -3 0 5 , 3 0 9 -3 1 1 ,

175, 199, 2 0 2 -2 0 3 ,

2 9 4 ,3 1 6 ,3 3 0 ,3 3 3 ,3 4 0 ,

349,

377, 380, 397 h ard sh ip 2 5 ,2 7 , 127, 1 4 2 ,2 1 7 , 2 2 4 , 2 5 5 -2 5 7 , 2 8 8 , 3 1 4 -

3 2 2 -3 2 3 , 3 2 5 -3 2 7 , 3 4 0 , 350, 3 6 6 ,3 7 6 -3 7 7 , 3 7 9 ,3 8 2 ,4 0 1 403. See also se v e n h eav en s

heav en s and the earth 6 6 ,7 7 ,9 2 ,

3 1 5 , 3 2 1 . See also e a se an d

114, 146-147, 183, 185, 187-

h ardship

188, 1 9 0 ,2 1 7 , 2 3 3 ,2 3 7 ,2 4 5 -

h a rm

4 1 , 5 8 n l 4 , 6 0 , 6 5 , 81 ,

246, 265, 267, 2 7 8 -2 8 0 , 304,

88-90, 93, 95, 103-104, 108,

3 0 9 -3 1 0 , 322, 3 40, 3 7 6 -3 7 7 ,

110, 125, 127, 162, 182, 198,

4 0 1 n 7 2 , 402

2 0 0 ,2 1 0 ,2 1 3 ,2 2 0 , 240, 251, 2 5 6 -2 5 7 , 267, 2 7 0 , 2 8 2 -2 8 3 ,

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h e ed lessn ess 77, 172, 1 8 4 ,2 1 2 , 2 7 1 ,2 9 7 ,3 1 9

450 |

Tafseer as-Sa'di

h elp er 61-62, 88-89, 167 high statu s 55, 64, 91, 121, 157, 244, 2 5 3 ,2 8 6 ,4 1 9 h ijab 5 4 - 5 5 ,5 9 ,4 3 0 al-H ijr 1 9 0 ,2 2 2 ,4 0 6 ,4 2 4 H is an g els 2 8 n 4 , 3 6 -3 7 , 55-56,

137, 1 4 0 -1 4 1 , 198,

296, 334 H is greatness 7 1 , 9 3 ,2 7 3 ,3 2 2 3 2 3 ,3 2 9 H is k in dness 2 4 4 ,2 5 2 ,2 6 1 ,3 5 7 , 378 H is k n o w le d g e 26, 36, 4 9 , 70,

27 4 n 6 4 H is attrib u tes 68 , 128, 1 6 8 ,2 7 8 , 318, 3 2 2 -3 2 3 ,3 4 6 , 3 4 9 -3 5 0 His b lessin g s 3 7 ,8 1 , 8 5 -8 6 ,1 1 6 , 1 7 0 ,3 8 2 , 3 9 2 ,4 1 7 H is B ooks 2 8 n 4 , 2 7 4 n 6 4 , 344 H is b o u n ty

H is g ra c e

80 , 125, 127, 136,

72, 109, 115, 1 2 1 -122, 143, 150, 168, 1 8 5 ,2 4 6 ,2 8 1 ,3 1 2 , 3 2 3 ,3 5 2 H is L o rdship 1 8 8 -1 8 9 ,2 6 6 ,3 5 7 , 381 H is m a je s ty

4 0 , 93 , 2 2 5 , 2 2 7 ,

246, 3 0 1 ,3 2 1 ,3 3 3 -3 3 4 , 409

1 4 0 ,4 2 6 H is c o m m a n d

273, 279, 347,

H is m ercy 37 -3 8 , 48, 57, 62, 67, 114-115, 154, 173, 198, 207,

4 1 5 ,4 1 7 H is creatio n 56, 70, 9 1 ,9 5 , 114115, 128, 134, 144-145, 185,

264, 2 7 6 ,2 8 1 ,2 8 8 ,2 9 3 ,3 0 4 , 318, 3 2 3 ,3 3 3 ,3 8 8 ,4 1 6 , 421

208, 2 5 1 ,2 5 3 ,2 5 8 , 2 7 3 -2 7 4 ,

H is m essag e 36, 154, 349

2 7 6 -2 7 7 , 3 2 7 -3 2 8 , 333, 341,

H is M e s s e n g e r s

3 4 3 ,3 4 9 ,

3 6 4 ,3 6 6

His deeds 6 8 ,1 2 8 ,2 7 8 ,3 3 5 ,3 4 6 ,

7 1 -7 2 ,9 0 , 1 4 4 ,2 1 9 ,2 3 0 -2 3 1 , 2 7 4 n 6 4 , 3 33, 3 44, 364, 373, 3 8 1 ,3 8 7 ,3 8 9 -3 9 0 , 4 0 5 ,4 0 8

350, 366 H is d iv in ity 1 1 6 ,1 8 8 -1 8 9 ,2 6 6 H is d o m in io n 250 H is e s s e n c e

28n4, 62,

9 1 , 9 3 , 128, 2 7 8 ,

H is forgiveness 47, 7 0 ,1 4 0 ,1 4 7 ,

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403 128, 2 7 8 , 3 1 7 , 3 2 2 ,

336, 346, 350, 392 H is o n e n e ss 9 5 ,2 6 6 ,2 7 5 ,2 8 1 ,

3 1 8 ,4 1 6 ,4 2 5 3 0 3 ,3 1 7

114, 124, 135, 154,

167-168, 273, 279, 2 8 0 , 304, 3 2 7 ,3 3 5 , H is n am es

349-350

H is g e n e ro s ity

H is m ig h t

166, 2 5 4 , 2 8 2 ,

289, 2 9 8 - 2 9 9 ,3 1 0 ,3 3 2 , 345, 3 8 1 ,3 8 4 ,3 9 2 , 399

Index | H is parad ise 29, 154, 175, 307, 3 9 9 ,4 2 3

451

h o n o u r 5 6 ,6 3 ,7 4 , 120-121, 161, 163, 199, 2 5 3 ,2 6 9 ,2 7 1 ,2 8 0 ,

H is path 1 5 7 ,2 8 2 ,4 1 7

289, 2 9 1 ,3 3 2 -3 3 3 ,4 1 5

H is p e rfectio n 1 2 5 ,3 3 3 ,3 3 6

H o o d 214, 238. See also ‘A d

H is pleasu re 175, 274, 381

hooral-'een 175, 198n45, 201,

H is p o w e r 115, 147, 184, 3 1 2 , 3 2 3 ,4 2 1 -4 2 2 H is pro m ise 1 1 7 ,1 7 3 ,2 9 1 -2 9 2 ,

hope 89, 115, 1 3 5 -1 3 6 ,1 7 5 ,1 8 1 , 188, 194, 228, 2 4 0 ,2 7 0 ,2 7 4 , 284, 2 9 6 ,3 1 7 , 380, 4 13. See

3 3 0 ,3 3 3 H is P ro p h et 4 7 n 9 , 59, 92, 109, 179, 2 4 2 -2 4 3 ,2 9 0 ,3 5 1 H is rev elatio n 347, 349 H is signs 7 5 n l 7, 3 4 6 -3 4 8 , 375, 3 9 1 -3 9 2 ,4 0 8 ,4 1 1 ,4 2 0 H is sla v e s

2 5 9 n 6 2 ,260, 4 30

2 5 , 3 5 , 4 7 , 70 , 73,

87, 1 0 1 -1 0 2 , 123, 1 3 4 -1 3 5 , 137-139, 144, 148-150, 154,

also fear and hope h o rs e s

1 6 9 n 3 8 , 2 4 8 -2 4 9 . S ee

also steeds H o u r 6 1 - 6 2 ,7 1 ,3 7 0 - 3 7 1 ,3 7 7 h o u seh o ld 22, 25, 53, 358 hum an b eing 1 2 2 ,1 7 9 ,2 6 5 ,2 6 8 , 300, 3 8 2 ,3 9 7 -3 9 8 h u m a n k in d

3 9 , 9 0 , 9 6 , 149-

160-161, 171, 216, 219, 221,

150, 190, 2 2 0 ,2 5 8 , 2 7 3 ,2 8 5 ,

2 5 3 -2 5 4 , 2 74 , 2 7 6 , 2 7 9 -2 8 0 ,

2 9 8 , 3 0 3 , 3 0 6 -3 0 7 , 3 7 6 -3 7 7 ,

2 8 7 -2 8 8 , 2 9 3 , 2 9 6 , 3 1 2 -3 1 3 ,

3 7 9 - 3 8 0 ,3 8 7 ,4 1 2 ,4 1 4 ,4 1 9 ,

3 1 5 -3 1 9 , 325, 3 3 0 ,3 3 6 , 347-

4 2 3 -4 2 4

3 4 9 ,3 5 1 -3 5 2 , 3 6 1 ,3 6 8 ,3 7 1 , 378, 380, 382, 3 9 1 -3 9 3 , 397, 4 1 7 ,4 2 1 ,4 2 7 H is T h ro n e 37, 333, 340, 366

hum ans

8 9 -9 0 , 2 5 5 , 3 8 2 , 3 84,

431 h u m iliatio n 1 2 1 ,1 9 4 ,3 3 2 ,3 4 5 , 3 76, 378

H is w ay 25, 110, 1 8 3 ,3 0 8

h u m ility 91, 109, 1 3 0 ,2 6 9 ,3 0 2

H is w ill 40, 1 2 9 ,3 7 0 ,3 9 0 ,4 2 0

h u sb an d 3 3 -3 4 ,4 3 - 4 4 ,2 0 0 ,4 3 1 .

His w isdom 47, 7 0 ,9 5 , 115, 144, 269, 323, 334, 402 H is w ord 273, 352, 389 ho n esty 73, 130, 331

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S ee also spouse h y p o c r is y

5 8 n l4 , 67,

313n66 h y p o crite 66-67

130,

452 I

Tafseer as-Sa'di

I Iblees 83, 86-87, 26 5 -266, 2682 6 9 , 4 3 0 . See also d e v il;

8 8 -8 9 , 158, 162,

182, 276, 3 0 9 -3 1 0 ,3 5 2 , 372 in tercesso r 3 0 9 ,3 5 1 -3 5 2 in terco u rse 4 3 -4 4 , 4 34

S haytan Ibn ‘A s h o o r

in te rc e s s io n

344n69, 400n70,

401n72n73 Ibraheem 56, 1 6 0 ,2 0 9 -2 1 7 ,2 5 7 , 390, 432

‘iddah 3 0 , 3 2 , 3 4 , 4 2 - 4 4 , 4 3 1 . See also w a itin g p eriod

iro n 7 8 -7 9 , 9 8 , 100, 152, 155, 3 1 2 ,3 8 6 -3 8 7 Isaac. See Is-haq Is-h aq 2 1 1 ,2 1 4 ,2 1 7 ,2 5 7 Ishm ael. See Ism a ‘eel Isla m

2 2 n 2 , 28, 3 1 -3 2 , 4 1 , 60,

idol 1 8 2 ,2 1 9 -2 2 0

136, 138, 2 0 3 , 2 3 3 n 5 5 , 2 7 3 ,

ig n o ran ce 22, 24, 37, 39 -4 0 , 66,

2 7 4 n 6 4 , 2 8 6 -2 8 7 , 2 9 3 , 4 1 6 -

155, 171, 1 9 1 ,2 4 0 ,2 8 4 , 309,

4 1 7 , 430-431

315, 3 2 2 ,3 2 4 -3 2 5 , 359, 381,

Islam ic tea c h in g 52, 55, 338

431

Ism a ‘eel 2 1 4 - 2 1 7 ,2 5 8 ,4 3 2

ihsan 28n4, 273, 274 n6 4 , 431 ill feeling 2 5 3 ,4 1 8 -4 1 9 Ilyas 2 1 9 -2 2 0 im ages 8 0 -8 1 ,1 2 5 ,3 0 9 ,3 8 4 ,3 9 5

Is ra e lite s 64, 8 3 n 2 1 , 2 1 7 , 355.

See also C h ild ren o f Israel Is ra fe e l

174, 192, 3 2 7 . See

also T rum pet

im m e n se re w a rd 2 6 , 165, 3 03,

J

419 in clination 2 4 ,4 0 ,4 8 , 191

Jacob. See Y a‘qoob

influence 87, 253, 278, 358

jalabeeb 58-59, 431

in g ratitu d e 83, 86, 283

Jib reel 9 1 ,4 3 1

inhab itan ts o f p arad ise 1 3 1 ,1 7 4 ,

jilbab 58n 13, 5 9 ,4 3 1

362 in h eritan ce 139 injustice 3 1 6 ,3 5 2 ,3 6 1 in sig h t 2 1 7 ,2 5 7 - 2 5 8 ,3 4 8 ,3 7 5 intention 148

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jin n

7 8 -8 0 , 82, 1 0 3 -1 0 4 , 174,

2 2 7 ,3 7 6 ,4 1 1 - 4 1 2 ,4 1 4 , 4 20, 4 2 4 ,4 3 1 Jo n ah. See Y oonus Jo seph. See Y o o su f

Index | jo u rn e y 250,

b en eficial kn ow led g e; people

7 9 -8 0 , 2 4 2 , 2 4 4 , 2 4 8 , 255,

2 5 9 -2 6 2 .

See

also m o n th ’s jo u rn e y

453

o f k n o w led g e k n o w le d g e o f A lla h

71, 2 6 8 ,

3 4 0 n 6 8 ,380. See also A lla h ’s

jo y 84, 175, 1 9 9 ,2 0 2 -2 0 4 ,2 4 8 ,

kn o w led g e; H is kn o w led g e

2 8 5 ,3 3 3 ,3 8 8 ju d g e m e n t 9 4 , 162, 2 3 9 , 241 -

Kursi 340, 432

2 4 2 , 244, 246, 2 5 0 ,2 5 2 -2 5 4 ,

L

2 7 7 ,3 1 1 ,3 2 8 , 334, 337, 346, 3 7 1 -3 7 2 , 3 9 1 , 4 2 7 -4 2 8 . See also D ay o f Judgem ent; sound

lam p 38, 40 la n d

ju d g e m e n t

82, 8 4 -8 5 , 119-120, 134,

147-149, 167, 169-170, 180,

ju s tic e 69, 120, 128, 165, 2 45,

1 8 9 ,2 1 0 ,2 1 3 -2 1 4 , 224, 242,

250, 282, 328 -3 2 9 , 346, 390

24 5 -2 4 6 , 2 8 5 ,3 1 6 ,3 3 0 ,3 3 3 , 337, 348, 353, 3 5 6 -3 5 7 , 380,

K

382, 3 9 2 -3 9 3 , 4 0 5 , 4 0 7 , 422

K aab a 2 8 n 4 , 2 7 4 n 6 4 , 4 3 0 , 432.

See also H ajj; M ak k ah k ee p e r 306

land an d sea 1 8 9 ,3 8 2 lan g u ag e 3 9 7 ,4 2 5 -4 2 6 L ast D ay 2 8 n 4 ,2 7 4 n 6 4 ,344. See

k illin g 1 6 1 ,3 5 7 ,3 5 9 -3 6 0 kindness 2 5 ,3 7 ,4 7 -4 9 ,1 2 4 -1 2 5 , 127-128, 147, 156, 166, 170, 2 0 8 , 224, 244, 2 5 2 -2 5 4 , 261, 276, 2 8 1 -2 8 2 , 2 96, 3 0 2 -3 0 3 ,

also D ay o f Ju d g em en t law 30, 1 3 8 ,4 3 3 law ful 3 4 , 4 5 , 4 7 , 5 0 , 5 9

al-Lawh al-M ahfoodh 72, 157, 3 2 9 ,4 3 2

316 -3 1 7 , 319, 334, 340, 343, 3 5 7 , 3 7 8 , 4 0 2 , 4 1 7 -4 2 0 . See

lead er 40 , 236, 269, 360

also H is kin dn ess

legacy 156

kinship 74, 1 2 2 ,2 2 7 ,4 1 7

lesso n 86, 110, 159, 164, 2 4 2 , 256

K n o w er o f su b tleties 2 2 ,2 6 ,2 6 1 K n o w e r o f th e u n se e n

7 1 ,9 5 ,

liar 76, 233, 235, 302, 354-355, 3 5 9 ,3 6 6

1 0 7 ,3 1 0 ,3 1 7 k n o w le d g e .

See a ll-

e n c o m p a s s in g k n o w le d g e ;

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lie

9 5 , 105, 2 1 5 , 3 2 1 , 3 5 6 , 358-359

454 I

Tafseeras-Sa'di

lie s a g a in s t A lla h

74, 301,

lo ss

6 2 -6 3 , 9 5 , 135, 1 4 3 -1 4 4 ,

173, 192, 2 5 1 ,2 8 7 -2 8 8 , 366,

320-321 life. See g ive life life o f ease 8 3 n 2 1 ,1 0 1 ,1 4 2 ,2 3 7 ,

395 love 3 3 ,3 6 - 3 7 ,4 8 ,5 6 , 128, 140, 147, 188, 199-200, 2 1 5 -2 1 6 ,

283 life o f th is w o rld 39, 50n 11, 71, 117, 289, 3 6 7 - 3 6 8 ,3 7 3 ,4 0 5 ,

2 45, 2 4 8 -2 4 9 , 2 54, 2 5 9 -2 6 0 , 2 7 3 -2 7 4 , 343, 380 -3 8 2 , 388 love o f A llah 2 1 6 ,2 5 4

414-415 lig h t 33, 3 6 -3 8 , 4 0 , 55, 7 8 n l9 , 125, 130-131, 136, 167-168, 178, 186, 1 8 9 ,2 1 3 ,2 4 6 ,2 5 4 , 273, 284, 2 9 3 , 307, 3 27-328, 3 8 0 ,3 8 2 ,3 9 7 ,4 0 3 ,4 2 1 ,4 2 7 ,

lo w e rre a lm s 1 2 3 ,1 8 5 ,3 4 1 ,3 7 9 ly in g 81, 87, 94 , 97 , 109, 118, 145, 148, 158, 160, 2 1 0 n 5 1 , 2 2 5 -2 2 6 , 2 3 0 , 356, 3 5 8 -360, 364-365, 406

429

M

lim b 382 liv elih o o d 84, 1 6 8 ,4 2 1 liv e sto c k

134, 166, 181, 2 7 8 ,

2 8 0 ,3 9 1 liv in g

103, 122, 130-131, 149-

150, 2 0 8 ,3 0 7 - 3 0 8 ,3 8 2 lo ath in g 343-345 L oot 2 2 1 -2 2 2 ,2 3 8 L ord o f the h eav en s an d the earth 1 8 7 ,2 6 5 L ord o f the w o rld s 2 0 9 ,2 1 1 -2 1 2 , 229, 330, 366, 379, 383, 4 00 L ordship 1 8 8 -1 8 9 ,2 6 6 ,3 5 7 ,3 7 9 -

M ad in ah 4 5 -4 6 , 58, 60 m ad ness 74-75, 107 m ag ic 105-106, 191-192 m ag ician 233, 235, 354-355

mahr 44, 432. See also dow ry mahram 432. See also relativ e m a je s ty

4 0 , 7 0 , 9 1 , 9 3 , 128,

227, 246, 2 6 9 ,2 7 3 ,3 2 1 ,3 3 3 3 3 4 , 3 8 3 , 4 0 9 . See also H is M ajesty M a k k a h 7 4 n l6 , 150, 4 3 0 , 4 3 2 .

See also H ajj; K aaba m ale an d fem ale

381. See also H is L ord sh ip

407

lo se rs 2 8 7 -2 8 8 , 3 2 2 , 3 2 4 , 391,

M alik 362

4 0 8 ,4 1 1

m anners 1 0 9 ,2 5 2 ,2 5 4 ,2 5 8 -2 5 9 , 416

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1 2 1 -1 2 2 ,1 6 6 ,

Index | m an u m issio n 30-31

m ig ra te d 4 5 -4 6

m a r r ia g e

m ilk 1 8 1 ,3 9 2 ,4 0 7

49,

3 0 , 3 3 -3 5 , 4 2 -4 6 ,

53,

122,

432.

See

also co n su m m atio n

357, 366

m eal 51-52

m isd e e d s 85, 92 , 94, 176, 193,

7 8 -7 9 , 1 0 1 -1 0 2 , 136,

2 84, 2 8 6 ,3 1 4 ,3 1 8 , 367, 432 m e a su re s

m iracle 1 9 7 ,4 0 7 m isch ie f 2 0 8 ,2 4 5 -2 4 6 ,2 6 9 ,3 5 6 -

m atu rity 247, 290, 385

m e a su re

455

2 6 , 34 , 4 7 , 65 , 103,

2 1 5 ,3 1 8 ,

3 4 5 ,3 6 6 , 425

m eetin g 142, 177, 3 30-331. See

also D ay o f M eetin g

3 1 3 ,3 3 1 -3 3 2 , 4 06, 4 0 8 ,4 2 8 m isery 1 6 4 ,2 7 5 ,2 8 1 ,2 8 8 ,3 3 1 , 3 3 3 ,3 4 9 ,3 7 4 , 3 9 5 ,4 0 9 ,4 1 2 m isfo rtu n e 2 8 2 ,3 1 4 -3 1 5 m isg u id a n c e 63, 76, 89, 93 , 98, 119, 148, 152n34, 155, 161,

17, 2 3 -2 4 , 2 6 -2 7 , 4 2 , 57,

196, 2 0 6 -2 0 7 , 2 2 0 , 2 7 3 ,2 9 1 ,

59, 66 -6 7 , 109, 140, 198n45,

294, 29 6 -297, 3 0 4 ,3 1 9 ,3 3 8 -

200,

339, 347, 360, 364, 377, 387,

m en

243,

257,

259n62,

2 6 0 , 2 6 2 -2 6 3 , 4 1 1 -4 1 2 . See

394, 3 97 -3 9 8 , 4 0 7 ,4 1 4 ,4 1 7 ,

also believ in g m en

4 2 3 ,4 2 5 ,4 2 7

m ercy o f A llah 2 4 ,2 3 7 ,2 8 4 ,3 1 6 , 341. See also H is m ercy m essage. See H is m essag e; sam e m essage

m issio n 39, 252, 432 m istak e 2 4 2 ,2 4 4 ,2 5 1 m istre a tm e n t 164, 4 1 8 -4 1 9 m o lten b rass 79-80

m essage o f M uh am m ad 153-154

m o m en to u s d ay 1 7 3 ,2 8 6 ,3 3 3

M e sse n g e r M u h a m m a d 39, 63,

m o n o th e ist 300

101, 1 5 3 ,3 5 8 M e s s e n g e r o f A lla h

m o n th ’s jo u rn e y 7 9 -8 0 ,2 5 5 2 8 n 4 , 31,

m oon

123, 125, 167-168, 278-

3 3 ,3 5 - 3 6 ,4 9 ,5 1 ,5 5 ,7 5 ,1 0 8 -

2 8 0 , 3 2 8 , 4 2 0 . See also sun

109, 145, 148, 2 3 7 , 2 7 4 n 6 4 ,

a n d m o on

433.

See also H is M essen g ersM o o sa 2 4 ,6 3 6 4 ,2 1 8 2 1 9 ,3 5 4 -

m id d le co u rse 137

360, 364, 366, 368, 370, 374,

m ight o f A llah 1 3 4 ,1 6 4 ,2 6 9 . See

427. See also T orah

also H is m ig h t

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M oses. See M oosa

456 I

Tafseer as-Sa'di

M o st G e n e ro u s

199, 2 5 3 , 2 6 1 ,

n a m e s a n d a ttrib u te s

73, 295,

3 2 2 ,3 9 2

2 7 6 ,2 8 9 M o st G racio u s 64, 68, 90, 114,

n a tio n 39, 131, 138, 144, 147-

1 4 2 ,1 5 1 -1 5 2 , 156, 158, 160, 162, 172-173, 177, 1 8 7 ,2 1 6 ,

M S, 2 1 7 , 3 3 7 -3 3 8 , 4 3 4 . See also d is b e lie v in g n a tio n s ;

232, 2 6 1 ,2 7 2 ,3 1 7 , 32 6 -3 2 7 ,

e a r lie r

3 3 5 ,3 4 0 ,3 5 1 ,3 9 6 , 3 9 7 ,4 1 1

nations

n a tio n s ;

p r e v io u s

M ost G reat 37n6, 8 8 ,9 0 -9 3 ,3 4 4

natural d isp o sitio n 1 3 1 ,1 8 0

M ost H igh 88, 9 0 -9 3 , 344, 346,

n e c k s 9 8 , 100, 152, 155, 2 4 8 2 4 9 ,3 8 6

349 M o st M ercifu l 3 6 -3 7 , 4 3 n 8 , 45,

n ew creatio n 1 2 7 ,1 2 9

58, 66, 68, 70, 114, 142, 151-

n ew s 7 3 ,8 7 ,9 7 , 189

152, 154, 174-175, 187, 232,

n ig h t 4 8 ,8 3 ,8 5 - 8 6 ,9 8 - 9 9 , 123,

2 6 1 ,2 6 3 ,2 7 2 ,2 7 6 ,3 1 6 ,3 3 5 ,

125, 167-168, 2 2 1 , 2 7 8 -2 7 9 ,

370, 3 9 6 ,4 1 4 M o st W ise 38, 68, 70, 92, 114,

2 8 3 -2 8 4 , 318, 3 20, 3 7 9 -3 8 0 , 420-421

2 7 2 -2 7 3 , 295, 323, 3 3 9 ,3 7 2 ,

n ig h t and day 8 3 ,8 5 ,2 8 4 ,3 1 8

422

N o ah . See N o o h

m o th e r 4 3 n 7 ,4 6 , 128, 1 5 7 ,2 8 0 , 429

n o ble an g els 91, 188, 268, 281, 415

m o tiv e 2 3 3 ,2 3 5 ,3 5 7 ,4 2 1 m o u n tain 134, 145 m o v e m e n t 7 8 n l9 , 1 6 4 ,3 3 7 -3 3 8 M u slim s 5 8 n l4 , 60 , 136, 431 -

n o b le c h a ra c te ris tic s

27, 258,

4 17 N o o h 2 0 7 - 2 0 8 ,2 1 1 ,2 3 8 ,3 3 7 338, 361

432, 434 M uslim w o m en 26, 55

o oath 43 , 71, 148, 153-154, 188,

N nam es

6 7 , 7 3 , 128, 154, 2 3 4 ,

278, 2 9 5 ,3 1 7 , 3 2 2 ,3 3 6 , 342,

2 3 4 ,2 5 5 ,2 5 7 , 2 6 9 -2 7 1 ,4 3 0 o ath o f ab stin en ce 43n8, 430 o b e d ie n c e 25, 81, 86 , 9 0 , 104,

3 4 6 ,3 5 0 ,3 9 2 . See also divine

115, 177, 1 7 9 ,2 1 5 ,2 2 8 , 241,

nam e; H is n am es

2 5 1 ,2 6 8 ,2 8 1 ,2 8 4 ,2 8 9 , 303,

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Index | 323, 333, 381, 384, 418. See

also acts o f o b ed ien ce o b ed ience to A llah 81, 284, 323 o b jects o f w o rsh ip 89, 94, 103,

p a r a d is e .

See H is

457

p a r a d is e ;

inhabitants o f paradise; people o f p arad ise p aren ts 74, 122, 1 2 9 ,2 7 6 ,4 1 7 p a rtn e rs . See a s c rib e p a rtn e rs ;

311 o b lig ato ry 2 5 ,2 7 ,2 9 ,3 7 ,4 8 - 4 9 , 5 6 ,6 6 n l 5 , 1 0 2 ,1 2 9 ,1 3 9 ,2 8 0 , 348, 375, 4 32 , 434 o b lig ato ry p ray ers 27, 37 ofTence 5 1 ,5 4 ,5 7 ,6 0 ,2 1 4 offsp rin g 38, 1 2 2 ,2 0 7 -2 0 8 ,2 1 7 2 1 8 ,2 2 5 -2 2 6 , 339

ascrip tio n o f partn ers p a s t 5 9 , 6 2 , 6 4 , 73 , 132, 136, 138, 2 0 2 ,2 7 3 ,3 0 6 ,3 3 6 ,3 7 9 , 415 p a th . See H is p a th ; rig h t p a th ; straig h t p ath p ath o f A llah 242

43n8, 45, 47,

p atien ce 8 6 ,2 1 5 ,2 3 9 - 2 4 0 ,2 5 0 ,

5 8 -5 9 , 6 6 -6 8 , 134, 1 36-137,

2 5 6 -2 5 7 , 2 8 6 ,3 7 5 , 3 9 0 ,4 1 0 ,

146, 2 5 3 ,2 6 5 ,2 7 8 ,2 8 0 ,3 1 6 ,

4 1 9 ,4 2 5

O f t- F o r g iv in g

318, 3 2 1 ,3 6 7 ,4 1 4 ,4 1 6

peace

1 9 ,2 1 ,2 4 ,5 5 ,6 7 ,1 1 3 ,

o n en ess 95, 120, 163, 1 8 9 ,2 6 6 ,

150, 175, 1 8 6 ,2 1 6 , 2 2 1 ,2 2 8 ,

2 7 5 ,2 7 8 , 2 8 1 ,2 8 9 , 2 9 8 -2 9 9 ,

2 3 1 ,2 5 0 ,2 5 2 ,2 7 1 ,2 8 5 ,2 9 6 ,

3 10-311, 332, 341, 345, 347,

3 34, 340, 368, 395, 4 3 3 . See

3 81, 384, 392, 399, 406. See

also salu tatio n o f p eace

also H is o n en ess o p p o sites 1 3 1 ,1 3 4 -1 3 5 ,3 8 2 O rig in ato r o f the h eav en s an d the earth 1 1 4 ,3 1 0

p earls 1 2 4 ,1 3 7 ,2 5 0 ,3 1 2 -3 1 3 p eo p le o f k n o w led g e 73 -7 4 , 77, 2 0 3 ,3 9 3 p e o p le o f p a ra d ise 6 9 -7 0 , 141-

other gods 9 5 ,1 5 8 ,1 6 2 ,1 8 1 , 196

143, 174-175, 2 0 0 ,2 0 2 -2 0 3 ,

o ther w om en 22-23, 27, 50, 59

2 0 5 ,2 6 0 ,

outco m e 69, 99, 102, 154, 355

3 3 2 ,3 3 4 ,3 6 2

P eo p le o f the B ook 155 p e o p le o f u n d e rs ta n d in g

P pain 63, 202, 2 5 5 -2 5 6 , 288 p a irs

1 0 7 -1 0 8 , 1 2 1 -1 2 2 , 131,

2 7 8 ,2 8 0

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180,

2 4 6 -2 4 7 , 2 5 5 -2 5 6 , 2 8 3 , 2 89290, 2 9 2 -2 9 3 , 2 9 5 , 374 p e o p le ’s h e a rts

2 6 , 123, 143,

2 7 4 ,2 9 5 , 382, 394

458 |

Tafseer as-Sa'di

p e r f e c t a ttr ib u te s

227, 231,

3 3 5 , 3 4 9 , 3 7 9 , 3 8 3 . See also attrib u tes o f p erfectio n p e rfe c tio n 55, 68, 70, 93, 125, 128, 2 0 0 ,

2 7 3 -2 7 4 ,

322,

333, 3 3 6, 3 8 3 ,4 2 3 , 431. S ee

also H is p erfectio n p erm a n e n t ab o d e 367 p e rm is s io n

3 1 , 5 1 -5 2 , 8 8 -9 0 ,

147, 2 4 3 ,2 5 2 , 3 0 9 ,3 5 1 P h arao h 2 4 ,2 1 9 ,2 3 8 ,3 5 4 ,3 5 6 358, 3 6 5 -3 6 6 , 368, 3 7 0 -3 7 1 , 3 7 3 -3 7 4

p lo ttin g o f evil 147 p o et 179, 195-196 p o etry 179-180, 196 p o ly th e is m

90, 161, 3 5 4 , 3 64,

3 7 2 ,4 0 7 ,4 1 6 ,

432

p o ly th eist 6 6 -6 7 ,8 9 -9 0 ,298n65, 300 p o w e r. S e e a to m ’s w e ig h t o f p o w er p o w e r o f A llah 7 7 ,2 2 8 ,3 0 5 . See

also H is p o w er p o w e r o v er all th in g s 114, 166, 420

p h y sical actio n 116, 118

P raisew o rth y 7 3 ,2 6 1 ,4 2 2

p h y sical strength 127, 179, 385,

p ra y e r

3 9 3 -3 9 4 p iety 3 9 ,2 9 9 ,3 0 2 ,3 3 1 p ilg rim a g e 2 8 n 4 , 2 7 4 n 6 4 , 430. See also Hajj p io u s 3 9 ,2 5 9 - 2 6 0 ,2 6 2 ,2 7 1 p lan 34, 85, 120-121, 2 1 2 -2 1 3 , 3 66, 370 plan ts 7 0 ,8 5 ,9 3 , 134, 1 6 6 ,2 3 8 , 2 6 9 ,3 9 3 ,4 2 1 - 4 2 2 p le a s u re

3 8 , 4 1 , 6 9 , 1 0 7 -1 0 8 ,

1 3 6 ,1 4 0 -1 4 1 , 166, 175, 2032 0 4 ,2 1 5 ,2 4 9 , 2 6 0 ,2 7 4 ,2 8 2 -

2 2 , 2 5 , 2 7 , 2 8 n 4 , 37 ,

56 , 127, 129, 135-136, 156, 2 0 8 ,2 1 4 , 2 4 9 -2 5 0 , 2 5 3 ,2 7 0 , 2 7 4 n 6 4 , 2 8 3 -2 8 4 , 3 1 9 , 3 41, 378. See also establish prayer; o b lig ato ry prayers pray for forgiveness 3 7 ,3 3 9 ,3 4 1 p rev io u s B ooks 73, 138 p re v io u s n a tio n s

101, 1 4 8 n 3 0 ,

229, 234, 338, 393, 42 4 p ro claim the truth 301-302 p ro g e n y

2 6 9 -2 7 0 .

See

also d escen d an ts p ro h ib ited 2 3 - 2 4 ,3 3 ,3 5 ,4 3 ,5 3 ,

2 8 3 ,2 9 0 , 296, 3 4 5 ,3 8 1 ,3 8 3 ,

59, 139. S ee also fo rb id d en ;

4 1 9 ,4 2 3

unlaw ful

pleasu re o f A llah 107-108, 249, 383. See also H is p leasu re

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p ro h ib itio n s

2 5 , 2 9 , 6 6 , 70,

7 3 -7 4 , 128, 136, 153, 2 6 0 ,

266, 279, 2 8 1 ,3 0 3 ,3 0 6 , 364,

Index |

459

p u n is h m e n t in th is w o rld

169,

399. See also co m m an d s and

1 7 1 ,3 3 8 ,3 5 9 , 362, 369, 398,

pro h ib itio n s

403

pro m ise 96, 117, 144, 146, 170,

pu n ish m en t o f the hereafter 297298, 359, 405 -4 0 6

1 7 2 -1 7 3 ,1 7 8 , 197, 270, 2 91292, 3 2 0 n 6 7 , 330, 333, 374-

pure h eart 2 0 9 ,3 1 3

3 7 5 ,3 8 9 ,4 1 5

p u rity 1 4 3 ,1 5 9 ,2 0 1 ,2 1 5 ,2 9 1

p ro m is e o f A lla h

117, 291 -

p u rp o se 32, 39, 4 0 , 52, 72, 83,

2 9 2 , 3 7 4 -3 7 5 , 3 8 9 , 4 15. See

87, 109, 117, 122, 148, 246-

also H is prom ise

2 4 7 , 2 4 8 n 6 0 , 2 5 2 , 2 7 8 , 281,

p ro o fs

35 , 105, 3 4 3 , 3 5 4 -3 5 5 ,

366, 368, 380, 434

See also clea r p ro o f

3 7 7 ,3 9 4 .

Q

p ro p h eth o o d 1 9 7 ,2 1 1 ,2 1 9 ,2 4 1 P rophets 3 4 -3 5 ,4 1 ,9 5 ,2 1 4 ,2 2 1 ,

al-qadr 28n4, 274n64

2 2 3 , 238, 2 5 1 -2 5 2 , 2 5 8 -2 5 9 ,

Q aro o n 354, 388

302, 324, 3 2 7 -3 2 8 , 3 3 7 -3 3 8 ,

q u alities 1 5 3 ,2 8 2 ,2 9 2 ,3 0 2 ,4 0 4

3 6 1 ,4 3 2

Q u r ’a n . See A r a b ic

P ro p h e t’s w ives 54 p ro s tra tio n

9 1 , 2 4 2 , 2 4 4 , 2 53,

Q u r ’a n ;

recitation Q u ra y sh 7 4 n l6 , 101, 105-106,

2 6 5 ,2 6 8

159, 2 2 5 n 5 4 , 2 3 3 n 5 5 , 2 3 9 ,

p ro tectio n 60, 7 8 n l9 , 103, 1881 8 9 ,3 5 7 ,

3 1 4 - 3 1 5 ,3 5 8 ,4 3 2 3 6 9 ,3 7 6 , 4 0 1 ,4 2 0a l-Q u rtu b i 152n32, 169n38,

p ro tecto r 61-62

233n56n57

P ro v id er 116

R

provision 2 1 ,2 6 ,4 1 ,7 0 - 7 1 ,8 4 , 93 , 101-103, 116, 120, 127,

rain

162, 171, 1 9 8 ,2 2 0 ,2 5 9 ,2 8 5 ,

1 8 ,7 0 ,9 3 ,1 1 9 - 1 2 0 ,1 6 5 ,

180, 3 4 8 ,4 2 0 -4 2 1

308, 31 4 -3 1 6 , 325, 330, 346,

ram

3 4 8 , 3 6 7 -3 6 8 , 4 0 0 n 7 1 , 4 0 1 .

rank 347, 349

See also a b u n d an t p ro v isio n ; gen ero u s p rov isio n

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1 7 ,2 1 6

ran so m 216, 3 1 2 -3 1 3 , 394 rational ev id ence 76, 134

460 I

Tafseeras-Sa'di

ra tio n a l th in k in g 89, 177, 191, 2 7 5 ,2 9 0 - 2 9 1 ,3 3 8 ar-R azi 4 8 n 9 , 2 3 3 n 5 6 , 4 2 5 n 7 4 realm s 1 2 3 ,1 4 3 ,1 8 5 ,2 7 8 ,3 2 2 , 341, 379. See also u p p e r and lo w er realm s

2 8 6 ,2 8 8 ,3 1 7 , 3 4 8 ,3 5 6 ,3 5 8 , 3 8 9 ,3 9 4 ,

3 9 8 ,4 1 6

relig io n o f A llah 1 0 6 ,2 5 8 ,3 1 7 re lig io u s c o m m itm e n t 2 4 , 58, 3 8 2 ,4 0 9 ,4 1 2

reb ellio u s dev il 188-189 reb u k e 33, 1 7 6 ,3 7 2 ,4 0 9 recitatio n 1 2 0 ,1 3 6 ,2 4 7 ,4 3 4 r e c k o n in g

2 3 0 ,2 3 3 -2 3 4 , 236, 258, 285-

2 5 0 , 2 6 7 , 3 2 7 -3 2 8 ,

re m e m b ra n c e 3 6 -3 7 , 2 49, 263, 2 94, 3 2 3 ,4 1 1 ,4 3 0 rem em b ran ce o f A llah 2 4 9 ,3 2 3 , 4 1 1 ,4 3 0 rem in d er 84, 139, 1 7 9 -1 8 0 ,2 3 4 ,

3 4 7 ,3 5 1 reco g n itio n 7 1 ,3 2 3 ,3 2 5 - 3 2 6 reco m m en d ed 25, 49, 102, 348,

2 5 5 -2 5 6 , 2 5 8 -2 5 9 , 266, 2702 7 1 ,2 9 3 -2 9 4 , 2 96, 3 4 8 ,3 7 4 , 411

375 reco m p en se 102, 107, 109, 158, 161-162, 2 6 6 , 2 7 0 , 4 1 2 -4 1 4 ,

R em inder 6 3 ,1 0 0 ,1 5 2 , 156,233, 2 3 6 -2 3 7 , 42 2 , 424 re m in d e r o f A llah 293-294

416 record 71-72, 1 0 6 ,1 2 1 -1 2 3 , 130,

re m in d e r to the w o rld s 2 6 6 ,2 7 1

152, 156, 307, 3 2 7 -3 2 8 ,3 8 5 ,

rem o rse 98-100

429

repentance 7 5 ,7 7 ,2 4 2 ,2 4 8 ,2 5 0 ,

refu g e 35 6 -3 5 7 , 3 7 5 -3 7 6 , 420 reg ret 62, 63, 9 9 -1 0 0 , 173, 192, 2 0 4 ,3 1 9 ,

345

2 8 2 , 3 1 7 -3 1 8 , 3 3 5 -3 3 6 . See also A c cep ter o f repen tance req u est 1 7 5 ,2 6 9 ,4 1 0 ,4 1 5

rejectin g th e tru th 106, 301, 365

requital 5 7 ,8 6 -8 7 ,1 1 7 -1 1 8 , 142-

re je c tio n 76 , 90 , 97 , 106, 133,

143, 153, 165, 174, 176-177,

177-178, 235, 3 0 1 ,3 6 5 ,4 0 5 ,

2 1 1 ,2 3 4 ,2 5 9 , 267, 2 7 1 ,2 8 2 ,

4 1 3 ,4 2 2 - 4 2 3 ,4 2 5

2 8 4 ,3 1 1 ,3 1 9 , 3 2 1 ,3 3 0 , 350,

relativ e 127, 129, 351 re lie f 41, 1 4 2 ,3 1 4 ,3 7 2 re lig io n 2 8 , 57, 106, 119, 132, 136, 138, 154, 2 0 8 ,2 1 9 , 221,

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364, 368, 378, 387, 4 1 2 -4 1 3 , 418 resen tm en t 50, 1 3 0 ,2 0 0 ,4 1 4 reso lv e 5 2 ,6 0 ,9 7 , 1 3 1 ,2 5 1 ,3 7 4

Index | re s p e c t 56 , 6 3 , 109, 147, 2 5 3 , 3 2 3 ,3 3 2 ,3 5 8 , 394 re sp ite

2 5 8 ,2 6 0 , 2 8 0 ,2 8 5 ,3 1 2 ,3 1 6 , 3 3 2 -3 3 3 , 34 1 , 3 6 7 -3 6 8 , 376-

147, 149-150, 172-173,

3 7 7 ,3 8 8 ,

397, 4 0 0 ,4 1 6 -4 1 7 ,

4 2 7 . See also b eliev e an d do

2 6 6 ,2 6 9 , 332 r e s tin g - p la c e

461

1 7 2 -1 7 3 , 2 0 6 ,

rig h teo u s deeds rig h teo u sn e ss 2 8 2 ,3 0 2 ,4 1 8

261-262 restrictio n s 30, 32

rig h t h and 210

re su rrectio n 71-73, 76 -7 7 , 117,

rig h t path 242, 359, 366

1 1 9 ,1 2 2 ,1 2 9 ,1 6 5 , 174, 183184, 190-191, 2 0 2 -2 0 3 , 234,

56 , 192, 3 4 8 , 4 1 8 . See also en jo in in g w h a t is right

rig h ts

246, 267, 327, 377, 399, 409.

rival 95, 103

See also D ay o f R esurrection

rivers 9 3 ,1 2 4 ,1 3 9 ,2 9 1 -2 9 2 ,3 1 2

retrib u tio n 1 4 9 ,4 2 4

ruin 2 0 1 ,2 0 3 ,4 0 8

rev ea le d B ooks 294, 377, 394

ru le r 242, 245

re v e la tio n

ru lin g

3 0 n 5 , 91, 152, 154,

158, 169 n 3 8 , 2 1 4 , 2 3 3 n 5 6 , 265, 267, 272, 335, 347, 349,

5 3 -5 4 , 69 , 89, 9 1 , 153,

2 4 6 , 3 0 1 ,3 5 5 ,3 7 2 ru m o u r 58, 60

3 9 6 ,3 9 9 ,4 2 2 ,4 2 4 re v e la tio n s o f A lla h rev elatio n re w a rd . See g e n e ro u s re w a rd ; im m ense rew ard rew a rd o r p u n ish m e n t 67 , 303, 329 ridicule 7 4 n l6 , 75-76, 190-193, 2 6 2 -2 6 3 ,3 1 3 -3 1 4 , 3 9 3 -3 9 4 righteous deeds 2 1 ,3 9 ,4 1 ,6 4 -6 5 , 7 1 ,7 8 -8 1 , 101-102, 117, 120121, 141-142, 154, 156, 204, 223, 242, 2 4 4 -2 4 6 , 2 5 3 -2 5 4 ,

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s

22, 25,

3 5 , 177, 4 2 2 . See also H is

S a b a ’ 68, 8 2 -8 4 ,8 6 -8 7 ,1 1 3 ,1 2 6 , 2 4 1 ,2 4 4 ,3 8 1 sacrifice 2 1 0 -2 1 1 ,2 1 4 ,4 2 9 -4 3 0 safety 8 3 ,2 9 0 ,2 9 6 S a lih

238,

4 0 6 -4 0 7 .

See

also T h am ood salu tatio n 5 5 -5 6 ,1 7 4 - 1 7 5 ,2 1 6 ,

221 salu tatio n o f peace 55, 175 salv atio n 95, 136, 1 7 8 ,3 2 0 -3 2 1 , 3 4 5 -3 4 6 ,3 6 7 , 375

462 I

Tafseer as-Sa'di

sam e m essag e 1 5 3 ,3 7 0 s c a ld in g w a te r

100, 2 0 5 -2 0 6 ,

4 3 0 , 4 3 3 . See also d e v il; Iblees sh e-cam el. See Salih; T h am ood

2 6 1 ,3 1 2 ,3 8 6 ,4 1 0 sch em e 3 5 5 -3 5 6 , 370

ship 1 6 ,2 2 2 -2 2 3

s c h e m e s o f th e d is b e lie v e r s

sh o o tin g star 188

354-356

sh o rtco m in g s 145, 2 0 9 n 4 9 , 212,

scribes 329

2 3 1 ,2 9 9 , 3 2 3 ,3 4 2 ,3 4 6 ,3 5 2 ,

scrip tu re 98, 105-106, 1 3 8 ,2 1 8 219, 2 2 5 -2 2 6 , 2 2 9 ,3 1 5 sea 124, 145, 1 8 9 ,2 2 2 n 5 3 ,223, 2 5 0 ,2 7 6 , 282, 3 3 8 ,3 8 0 ,3 8 2 ,

S h u ‘ayb 7 5 n l 8 , 238 sick n ess 23, 2 1 0 n 5 1 , 282, 314, 426 sight 71, 83, 85, 112, 143, 248,

392 seal 1 7 6 - 1 7 8 ,2 7 7 ,3 6 3 ,3 6 5

S elf-S u fficien t 1 2 7 -1 2 8 ,2 6 1 1 2 1 -1 2 2 ,

3 1 1 ,4 0 8 -4 0 9 signs. See c le a r sign

security 2 6 0 ,2 9 0 ,3 2 1

sem en

399

1 8 3 -1 8 4 ,

34 4 n 6 9 , 384

signs o f A llah 1 7 1 ,3 3 1 ,3 3 7 -3 3 8 , 3 6 3 ,3 6 5 ,3 7 5 ,3 7 9 ,3 8 1 ,3 8 6 , 3 9 1 -3 9 2 , 4 0 5 . See also H is signs

sep aratio n 33, 4 2 -4 3 , 50

silk 137, 1 4 0 ,3 1 2

se rv ic e 80, 12 3 -1 2 5 , 181, 2 2 8 ,

sin. See b u rd e n o f sin; c o m m it

278, 280, 392 serv itu d e 40, 257, 304

sin; F o rg iv er o f sin sincere d ev o tio n

146, 2 7 2 -274,

seven heav en s 3 4 ,4 0 1 -4 0 2

2 8 6 -2 8 7 , 323, 3 4 6 -3 4 8 , 379,

shad e 1 3 0 - 1 3 1 ,1 3 9 ,1 7 4 ,2 2 4

383

sham e 1 0 0 ,1 4 8 ,1 9 4 ,2 0 7 ,2 6 2 , 297, 332, 344, 353, 406 sh a re

4 7 -4 9 , 6 3 , 8 8 -8 9 , 9 4 ,

139, 144-145, 195-196, 203, 2 3 9 -2 4 0 , 37 2 , 3 7 9 -3 8 0 , 407, 41 8 -4 1 9 S haytan 90, 104, 117-119, 146, 176-177, 2 5 5 -2 5 6 , 366, 420,

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sin c e rity 25 , 2 8 n 4 , 36 , 73, 94 , 130, 136, 163, 20 7 , 2 7 4 n 6 4 , 287, 318-319, 331, 340, 349, 357, 3 6 4 ,3 8 1 ,3 8 3 ,3 9 9 - 4 0 0 , 4 0 3 -4 0 4 sin n er 171 sins 28, 38, 41, 60, 6 4 , 72, 90, 94, 118, 135, 150, 156, 193,

Index | 196, 205, 2 5 2 -2 5 3 , 267, 279,

463

sp e a k in g 2 3 -2 4 , 53, 60, 65, 90,

284, 3 0 3 ,3 1 6 -3 1 8 , 3 3 1 ,3 3 6 ,

136, 159-160, 1 7 3 ,2 1 3 ,2 2 6 ,

339, 342, 344, 345, 353, 369,

240, 2 5 6 ,3 1 3 ,3 8 3 ,4 1 6

4 0 8 -4 0 9 ,4 1 3 ,4 1 6 , 4 2 0 , 425

sirat 1 7 8 ,4 1 5 ,4 3 3 sky 7 5 ,7 7 , 107, 134, 1 4 7 ,2 9 2

sla u g h te r 215-216 s la v e s o f A lla h

198, 2 0 5 , 2 2 0 ,

2 2 7 -2 2 9 , 2 7 1 ,3 0 2 , 3 4 0 ,3 8 8 .

See also b eliev in g slaves; H is

sp e e c h

2 3 , 37 , 109, 2 3 9 , 2 4 1 -

4 0 9 ,4 1 6 -4 1 7 sp en d in g 4 8 ,7 6 , 102, 1 3 6 ,2 0 4 , 283 spouse 43n7, 1 6 7 ,2 0 0 ,3 2 1 ,4 2 9 .

See also h u sb an d ; w ife

slaves slave w o m en 4 5 -4 6 , 50, 59 sleep 1 4 1 ,3 0 7 -3 0 8 ,3 8 0

sp rin g 79, 80, 198, 256 sta ff 8 0 -8 1 ,3 5 5 stars 1 2 5 ,1 8 8 -1 8 9 ,2 1 0 ,2 1 2 ,3 2 8 ,

sm oke 401 S olom on. See S u lay m an 3 0 n 5 , 3 2 , 80, 2 1 0 , 2 1 4 -

215, 216, 248, 254, 257, 2 7 7 -2 7 8 , 3 2 1 , 3 6 4 , 4 3 2 . See

also ad o p ted son so rro w 119, 137, 140, 1 7 3 ,3 2 1 so u l

351 2 4 2 ,2 6 4 ,2 7 3 , 2 9 0 , 294, 322,

sla n d e r 57

so n

speak the truth 9 6 ,1 7 0 ,1 7 2 ,3 0 2 ,

73, 120, 1 2 7 -1 2 9 , 154,

173-174, 208, 265, 268, 278, 3 0 8 , 3 2 7 -3 2 9 , 3 4 4 n 6 9 , 347, 3 4 9 -3 5 0 , 382, 3 8 4 -3 8 5 , 389, 432-433

4 0 1 , 4 0 3 . See also sh o o tin g star statu s 5 5 ,6 4 ,9 1 , 121, 139, 157, 2 0 8 ,2 4 4 , 2 5 3 ,2 7 1 ,2 8 6 , 293, 338, 340, 3 4 9 ,4 1 9 , 4 23 .S e e

also high status ste a d fa st 8 7 ,2 0 3 ,2 1 0 ,2 3 5 ,2 4 0 , 250, 2 5 5 -2 5 6 , 280, 284, 286, 3 2 7 ,4 1 4 -4 1 5 s te e d s

2 4 7 , 2 4 9 , 2 5 4 . See

also horses stick 81

sound ju d g e m e n t 2 3 9 ,2 4 1 -2 4 2

sto n es 59, 147, 2 22, 40 0 n 7 0

so u n d n e ss

straig h t path 29, 40 -4 1 , 73, 104,

74 , 110, 133, 145,

154, 166, 189, 197, 2 9 9 ,3 9 0

119, 1 3 2 ,1 5 2 ,1 5 4 , 176-177,

S overeign 89-90, 147, 1 8 5 ,2 2 7 ,

2 1 8 -2 1 9 , 2 4 5 ,3 2 3 ,3 5 9 ,3 7 2 ,

2 6 1 ,2 7 5 ,2 8 9 , 4 0 1 ,4 2 1

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4 1 5 ,4 2 6

464 I

Tafseer as-Sa'di

stre n g th 60 , 9 9 , 111, 115, 127,

supplication 3 7 ,8 8 ,9 4 ,2 1 4 ,2 5 6 ,

147, 172, 1 7 9 ,2 5 1 ,3 2 8 ,3 5 3 ,

270, 275, 282, 340, 342-343,

354, 3 8 4 -3 8 5 , 3 9 3 -3 9 4 , 4 05,

3 6 7 ,3 6 9 ,

4 2 1 . See also fu ll s tre n g th ;

3 7 1 -3 7 3 ,3 7 8 , 383

su p p o rter 89, 167

p h y sical strength

T

stress 127 striv in g 203, 249, 288, 317, 332, 377, 399

a t- T a b a r i 133n27,

stubborn disbelievers 7 4 ,9 6 ,1 0 8 stu b b o rn n ess 76, 110, 133, 148149, 164, 1 9 1 ,2 3 7 ,2 4 0 , 297, 306, 3 9 0 ,4 1 3 su bjugation 250, 2 55, 266, 278, 346

7 5 n l7 ,

105n24,

15 2 n 3 2 ,

167n37,

2 2 5 n 5 4 , 3 4 0n68 teach in g s 3 6 ,5 2 , 106, 156, 180, 197, 2 0 8 ,2 1 9 , 287, 348 te llin g th e tru th

9 7 , 197, 2 2 5 ,

356, 358-359 te rro r 111,351

S u b ju g a to r 2 6 5 -2 6 6 , 2 7 7 -2 7 8 , 347

test 8 7 ,2 1 6 ,2 4 2 ,2 5 0 ,3 1 4 - 3 1 5 testify 28n4, 39, 109, 153, 162,

su b lim e attrib u tes 9 1 ,1 0 9 ,4 0 4

176, 178, 2 7 4 n 6 4 , 2 82, 328,

su b m issio n 2 8 7 ,3 1 8 ,3 7 8 ,3 9 8

4 0 8 -4 0 9 ,4 1 3

subsequent generations 2 0 7 ,2 1 1 , 2 1 6 ,2 1 8 -2 2 0 su b tleties 2 2 ,2 6 ,2 6 1 su ffering 71, 164, 1 9 6 ,2 0 2 -2 0 3 , 2 8 2 ,3 7 1 - 3 7 2 ,3 7 8 S u la y m a n

7 9 -8 2 , 2 4 7 - 2 4 8 ,

2 4 9 n 6 1 ,2 5 0 -2 5 5 su n

123, 125, 1 3 0 -1 3 1 , 167168, 240, 2 7 8 -2 8 0 , 3 2 8 ,3 8 0 ,

420-421 s u n a n d m o o n 1 2 3 ,1 2 5 ,2 7 8 -2 8 0

testim ony 3 2 ,1 5 3 ,1 6 2 ,2 6 7 ,4 0 9 , 4 1 3 ,4 3 2 tex tu al ev id e n c e

1 1 7 ,1 4 5 -1 4 6 ,

275 T ham ood

238, 361, 393, 403,

40 5-407. See also Salih thanks. See g iv e than k s th an k s to A llah 8 1 ,1 3 9 ,3 2 5 th anks to H im 2 5 ,7 9 ,8 1 - 8 2 ,8 4 , 116, 3 2 5 ,3 7 9 ,3 8 1 ,3 9 2 this w o rld an d the h e re a fter 50,

S u n n ah 2 5 ,4 0 ,4 1 7 ,4 3 3

53 , 62 , 128, 154, 162, 2 3 1 ,

su n rise 187, 189

2 5 6 ,2 7 5 , 340, 3 6 6 , 3 6 9 , 380,

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Index | 389, 3 9 7 -398, 4 0 3 ,4 1 9 , 423,

tran sp o rta tio n 169-170

4 28

tr a v e l

th o se w h o fe a r th e ir L o rd

127,

129, 1 3 5 ,2 6 0 , 2 9 1 ,2 9 4 , 296 th o u g h ts 24, 60, 200, 353, 423 2 4 8 , 2 5 0 . See also H is

th ro n e

T h ro n e tim e

2 2 n 3 , 4 7 -4 9 , 8 0 , 9 7 -9 8 ,

111 n 2 5 , 112, 117, 123, 125, 129, 132, 140, 142, 149-150, 159,

168, 1 6 9 n 3 8 , 1 7 0 n 3 9 ,

181,

184, 2 0 4 , 2 0 8 , 2 2 3 ,

234,

247, 252, 254, 266,

269,

278, 289, 295, 297,

3 0 7 -3 0 8 ,3 1 1 ,3 2 2 , 327, 333, 3 4 5 ,3 5 5 , 3 6 4 ,3 7 0 ,3 7 6 , 391, 3 9 4 -3 9 5 , 4 0 1 n 7 1 , 4 0 8 -4 1 0 , 4 1 4 - 4 1 5 ,4 2 0 , 4 2 8 , 4 3 2 . See

also ap p o in ted tim e tim e o f death 2 8 9 ,4 1 4 -4 1 5 tired n ess 141. See also sleep toil o r w earin ess 1 3 7 ,1 4 1 T o rah

2 1 9 , 2 4 8 n 6 0 , 3 7 4 . See

also M oosa to rm en t 62 , 142-143, 1 7 3 ,2 0 2 , 205, 262

28n4, 80,

465

115, 149,

2 7 4 n 6 4 , 380, 382, 393 trav e llin g 85, 124, 169n38, 353 tree 2 0 4 -2 0 5 ,4 3 4 trib e 8 3 ,4 0 6 ,4 3 2 triu m p h 38, 64, 2 0 1 , 2 0 4 , 291, 3 3 9 ,3 4 2 , 346 tro o p s

1 1 2 ,1 6 3 - 1 6 4 ,2 2 9 - 2 3 0 ,

2 3 3 ,2 3 7 -2 3 8 , 2 4 1 ,3 5 4 ,3 7 4 tro u b le

2 4 , 3 3 , 8 5 , 9 3 , 164,

214-315 T ru m p et 170, 171n40, 172-174, 1 9 1 -1 9 2 , 2 3 8 -2 3 9 , 3 2 6 -3 2 7 , 345. See also Israfeel tru s t 33 , 3 9 , 4 1 , 67 , 115, 3 0 4 3 0 5 ,3 6 9 ,

434

T rust 66 tru th 2 8 n 4 , 51, 73, 76, 86, 88, 9 0 -9 4 , 9 6 -9 7 , 9 9 -1 0 1 , 105110, 112, 1 1 9 ,1 3 1 -1 3 3 , 137138, 148, 153, 154-156, 162, 170-172, 191-192, 195, 197, 211, 225, 230, 2 3 6 -2 3 8 , 240, 2 4 2 , 246, 2 5 2 -2 5 4 , 2 6 6 -2 6 7 , 2 6 9 -2 7 3 , 2 7 4 n 6 4 , 2 7 9 , 2 81,

tow ns 83, 85

2 8 5 ,2 9 9 -3 0 2 , 3 0 6 ,3 1 1 ,3 2 0 -

trade 84, 124, 338, 380

3 2 1 , 323, 3 3 1 -3 3 2 , 3 3 7 -3 3 8 ,

transgression 1 4 8 ,1 9 5 ,3 3 8 ,3 5 9 ,

344, 3 4 7 ,3 5 1 ,3 5 4 - 3 5 6 , 358-

3 6 4 -3 6 5 , 368 tran sg resso r 283, 356, 359

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3 60, 3 6 4 -3 6 6 , 3 7 2 , 3 7 5 -3 7 6 , 3 7 8 - 3 7 9 ,3 8 1 ,3 8 6 , 3 9 4 ,4 1 1 ,

466 I Tafseeras-Sa'di 4 1 3 , 4 2 3 , 4 2 7 . See fo llo w th e tru th ; p ro c la im th e tru th ; r e je c tin g th e tr u th ; s p e a k

u pper and low er realm s 1 2 3 ,1 8 5 , 3 4 1 ,3 7 9 u su ry 74, 3 1 8 ,4 3 3

th e tru th ; te llin g th e tru th ;

V

u n d e rm in e th e truth tru th fu l 2 6 -2 7 , 76, 97, 264, 302, 377, 387

vastness 114, 135, 1 4 3 ,1 4 7 ,1 8 5 , 3 2 6 ,3 7 7 ,3 7 9 , 421

tru th fu ln e ss 73, 130, 197, 2 4 0 , 267, 354, 364, 390, 404 tw o gard en s 82, 84-85

v en eratio n 57, 147 v en g ean ce 29, 63, 304 v e rd ic t

67, 6 9 , 2 4 3 , 2 5 2 -2 5 3 ,

3 29 -3 3 0 , 346

u

v essels 53, 80, 124, 313

U m m ah 3 5 ,3 9 ,5 3 - 5 4 ,1 3 8 ,2 8 5 ,

v ictory 4 1 ,2 3 0 ,3 7 3 ,3 8 9

434

v irtu e 3 3 , 3 7 , 4 6 , 5 7 , 6 4 , 7 4 , 9 9 ,

uncle 55, 2 3 3 n 5 5 , 358, 432

110, 135, 140, 204, 2 6 8 ,2 8 6 ,

u n d e rm in e th e tru th

340, 342-343

237, 337,

v isio n 131, 152, 155, 178

3 6 5 -3 6 6 u n d erstan d in g 65, 1 3 9 ,1 8 0 ,2 1 1 ,

v o ice 2 3 ,7 8 , 1 1 5 ,2 5 1 ,3 8 2

2 4 6 -2 4 7 , 2 53, 2 5 5 -2 5 6 , 283-

w

2 8 4 , 2 8 9 -2 9 3 , 2 9 5 , 374. See also p eo p le o f u n d erstan d in g

w aitin g perio d 4 2 , 4 3 n 8 ,4 4 ,4 3 1

u n iv e rse 89, 2 3 3 n 5 6 , 318, 347,

w a m e r 38, 96 -9 7 , 101, 105-107,

352, 378, 392 u n la w fu l

2 4 , 2 7 , 4 3 n 7 , 122,

4 2 9 , 434. See also forb id d en ; p ro h ib ited u n se e n

71 , 77 , 8 0 -8 2 , 87, 95 ,

107, 111, 127, 129, 138, 143, 152, 1 8 5 ,3 1 0 ,3 1 7 ,3 9 5 ,4 0 3 , 4 3 4 . See also K n o w er o f th e u nseen

131-132, 141, 145, 147-148, 2 3 3 -2 3 5 ,2 6 5 , 2 6 7 ,4 1 0 w a rn in g 39, 41 , 108, 129, 142, 155-156, 211, 220, 2 65, 267, 294, 301, 320, 327, 3 3 0 -3 3 1 , 3 3 6 ,3 5 2 , 396, 3 9 8 ,4 1 7 w a te r

84, 100, 1 2 3 -1 2 4 , 134,

2 0 5 -2 0 6 , 2 5 5 -2 5 6 , 261, 284, 2 9 2 - 2 9 3 ,2 9 5 ,3 1 2 , 3 6 2 ,3 8 6 3 8 7 ,4 0 2 ,4 0 7 ,4 1 0

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Index | w ay o f A llah 3 4 ,4 1 ,5 9 - 6 1 , 148, 3 9 3 , 3 9 5 . See also A lla h ’s w ay; H is w ay

467

w in g s 114-115 w isd o m

2 2 ,2 5 - 2 6 ,4 1 ,4 7 ,4 9 ,

5 2 -5 3 , 5 9 , 6 9 -7 0 , 87, 9 5 ,

w eak n ess 60, 164, 1 7 9 ,3 7 0

115, 124, 128, 131, 134-135,

w ealth 1 5 ,7 4 ,7 6 , 101-102, 109,

144, 152-153, 155, 168, 239,

112, 150, 1 6 2 ,2 4 9 , 256, 276,

2 4 6 -2 4 7 , 269, 273, 284, 298,

3 1 3 ,3 1 4 -3 1 5 , 338, 355, 393-

3 0 8 ,3 1 6 , 3 2 3 ,3 2 9 , 334, 342,

3 9 4 ,4 3 4

3 7 0 ,3 8 2 ,4 0 2 - 4 0 3 , 4 2 4 , 427.

w e a lth an d c h ild re n

1 0 1 -1 0 2 ,

See also d iv in e w isd o m ; H is w isd o m

150

w ithhold 1 1 4 -1 1 5 ,1 6 2 ,2 3 7 ,2 4 8 ,

w earin ess 137, 141 w eig h t 71-72, 8 8 ,1 6 5 ,3 0 3 ,3 0 9 ,

2 7 6 , 3 0 4 -3 0 5 , 3 2 3 , 326. See

also g ive o r w ith h o ld

341 w e ll-b e in g

74, 1 0 5 n 2 4 , 125,

133n27, 140, 175, 223, 2 74-

w itn ess 3 8 -3 9 ,5 4 -5 5 , 109, 153, 2 26

2 7 5 ,2 8 8 ,3 1 5 ,3 2 3 - 3 2 5 ,3 4 0 ,

W itness o v e r all th in g s 107,311

3 4 3 ,3 8 0 ,

w iv es 2 1 - 2 2 ,2 7 ,3 0 ,3 2 - 3 4 ,3 6 ,

421

w h im s an d d e sire s 2 9 , 33, 97, 2 1 5 , 2 5 3 -2 5 4 , 2 8 3 -2 8 4 , 291,

2 1 -2 2 ,

5 0 n l 1, 54-55

w h isp er 83n23 w ick ed n ess 39, 1 3 0 ,3 3 8 ,4 0 7 3 0 -3 3 , 4 4 , 2 1 2 , 2 2 1 ,

2 5 5 -2 5 7 ,

58-59, 260, 342 w iv e s o f th e P ro p h e t

3 1 1 ,3 8 6

w ife

4 3 n 8 , 4 5 -4 6 , 4 7 n 9 , 4 8 -5 5 ,

277,

430.

See

also ex-w ife; spouse w ill and decree 40, 122, 1 9 6 ,3 9 0 w ill o f A llah 1 0 2 ,1 2 9 ,2 1 5 ,4 0 2 .

See also d iv in e w ill; H is w ill w ind 7 9 -8 0 , 1 0 7 ,2 4 8 ,2 5 4 ,3 5 4 , 4 0 5 -4 0 6 w in e 198-200

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w oe 1 7 2 -1 7 3 ,1 9 1 -1 9 2 ,2 4 5 -2 4 6 293, 328, 397 w om an

2 3 , 2 9 , 34, 4 2 -4 6 , 4 9 ,

55, 5 8 n l3 , 200, 221, 257, 4 3 1 -4 3 2 . See also b e lie v in g w om an w o m b 3 4 4 n69 w om en

2 2 -2 7 , 4 2 -4 3 , 4 5 -4 6 ,

50, 54-5 5, 57-60, 66 -6 7 , 140, 1 6 9 n 3 8 , 198, 2 0 0 , 2 5 9 -2 6 0 ,

468 |

Tafseer as-Sa'di See also b eliev in g m en;

430.

2 42, 244, 3 0 1 ,3 0 3 ,3 2 8 -3 2 9 ,

c h a ste w o m e n ; free w o m e n ;

336, 358, 3 6 5 -3 6 6 , 3 7 2 -373,

M u s li m

3 8 7 -3 8 8 , 4 0 7 , 4 1 3 , 4 1 6 . See also forbidding w hat is w rong

w om en;

o th e r

w o m en ; slave w om en w o m e n fo lk 1 6 9 -1 7 0 ,3 5 4 -3 5 5 w o rd s o f A lla h

2 4 1 ,2 9 0 ,3 2 2 ,

w ro n g a n y o n e

165, 3 0 3 , 3 2 8 -

3 2 9 ,4 1 3

387. See also A lla h ’s w ord s;

w ro n g d o e r 6 3 ,6 6 , 1 0 0 ,2 5 2 ,3 0 1

H is w ord

w ro n g d o in g 4 0 ,6 6 ,7 6 , 1 3 3 ,1 4 9 ,

w o rld . See life o f this w orld; this w orld and th e hereafter w o rld ly a ffa irs

128, 166, 171,

2 1 8 , 23 5 , 2 4 3 -2 4 4 , 3 0 1 -3 0 2 , 3 0 6 ,3 0 9 ,3 1 2 ,3 1 8 , 326, 361, 3 64 -3 6 5 , 381, 390, 4 04, 407, 413

214, 2 4 5 ,3 0 5 ,3 4 9 w o rld ly b lessin g s 78, 325, 348 w orlds 1 3 2 ,2 0 9 ,2 1 1 - 2 1 2 ,2 2 9 , 2 3 1 ,2 6 6 , 2 7 1 ,3 3 0 , 3 6 6 ,3 7 9 , 3 8 3 ,4 0 0 . See also L ord o f the

w ro n g e d 83, 85, 173-174, 193, 205, 2 4 2 -2 4 4 , 252, 297, 327, 3 4 7 ,3 5 0 ,

352

w ro n g th em selv es 1 3 7 ,1 3 9 ,2 1 7

w o rld s

Y

w o rs h ip . See a c ts o f w o rsh ip ; o b jects o f w o rsh ip w o rs h ip A lla h a lo n e

Y a’q o o b 2 1 4 ,2 1 7 ,2 5 7 ,3 6 4 84 , 159,

162, 220

Y oonus 76, 95, 2 2 2 -2 2 5 , 388 Y o o su f 363

w o rsh ip p e r 126, 182

z

w o rst o f p eo p le 157, 357, 417 W orthy o f all p raise 127 w ra th 4 1 , 136, 144, 3 1 3 , 3 1 7 3 18, 3 2 1 ,3 4 5 -3 4 6 , 3 6 9 ,3 7 7 , 4 1 0 ,4 1 8 ,4 2 3 w ro n g

5 7 , 6 5 , 9 1 , 104, 137,

139, 1 4 2,

156, 165, 193,

197, 213, 2 1 7 -2 1 8 , 224, 235,

zakah 2 2 , 2 5 , 2 8 n 4 , 136, 156, 2 7 4 n 6 4 , 2 8 0 , 3 1 9 , 397, 3 9 9 , 434.

See also charity

Zaqqoom 2 0 4 -2 0 5 , 434 Z ayd ibn H arith ah 30n5, 31 -32, 35 Z ay n ab bint Jah sh 31

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