حزب: 15

( وَهُوَ الَّذِي جَعَلَكُمْ خَلَائِفَ الْأَرْضِ ) (And it is He who has made you successors upon the earth): The word (successor) has two meanings:

1. It either means that mankind are the ones who Allah (swt) made successors on earth, because Allah (swt) entrusted them with His creations and made them His successors in the worldly life.
2. The other meaning could be, that one person succeeds the other; one generation succeeds another; sons succeed their fathers…etc. If this city belonged to us right now, it will belong to someone else after a hundred year.

 (وَرَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ) (and has raised some of you above others in degrees [of rank]): The question is: “Who are those whom Allah (swt) raised in ranks and who are those whom He caused to be of lower ranks?” The answer is: each person is granted with certain talents. One person could be raised in rank above another in a certain field, while this another person is raised in rank in a different field. As such, Allah (swt) bestowed some people with wits, others with strength, and others with experiences. Indeed, it is Allah (swt) who wills to elevate some people above others in rank.

( لِّيَبْلُوَكُمْ فِي مَا آتَاكُمْ) (that He may try you through what He has given you): This is because Allah (swt) wants to test people with the talents Allah (swt) bestowed upon them.

(إِنَّ رَبَّكَ سَرِيعُ الْعِقَابِ) (Indeed, your Lord is swift in penalty): Allah’s (swt) punishment is coming. Wrongdoers have mistakenly thought that the punishment was late, so they said: “bring forth the wrath of God, where is God?” And so on. So, Allah (swt) tells us that His punishment is swift, because no matter how long a person may live, he will eventually die:

 قَالَ كَمْ لَبِثْتُمْ فِي الْأَرْضِ عَدَدَ سِنِينَ (112) قَالُوا لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ فَاسْأَلِ الْعَادِّينَ (113) قَالَ إِن لَّبِثْتُمْ إِلَّا قَلِيلًا ۖ لَّوْ أَنَّكُمْ كُنتُمْ تَعْلَمُونَ

((112) [Allah] will say, “How long did you remain on earth in number of years?” (113) They will say, “We remained a day or part of a day; ask those who enumerate.” (114) He will say, “You stayed not but a little – if only you had known.) (Al-Muminoon: 112-114)

When death comes to a person, life will seem to him as if has been a mere second. This is why Allah’s (swt) is swift in punishment; for it is inevitable.

( وَإِنَّهُ لَغَفُورٌ رَّحِيمٌ) (but indeed, He is Forgiving and Merciful): Allah (swt) is reassuring his believers that He is Merciful and Forgiving, for He (swt) overlooks bad deeds, forgives mistakes, and has mercy on His believers. The Holy Book of Allah (swt) tells us that He (swt) sent His Messenger (saws) with guidance and mercy to forgive our sins. There are several Hadiths about the mercy of Allah (swt), one of which is narrated to us by Omar (may Allah be pleased with him) who said:

“Some prisoners were brought to Messenger of Allah (swt) amongst whom there was a woman who was running (searching for her child). When she saw a child among the captives, she took hold of it, pressed it against her belly and gave it a suck. Messenger of Allah (swt) said, “Do you think this woman would ever throw her child in fire?” We said, “By Allah, she would never throw the child in fire.” Thereupon Messenger of Allah (swt) said, “Allah is more kind to his slave than this woman is to her child”[1]

Allah (swt) truly is Merciful and Forgiving. In another Hadith:

“Habib bin Al-Harith (may Allah be pleased with him), said to the Prophet (saws): “I am a man of sins”, he told him “repent to Allah”, Habib said: O’ Messenger of Allah, I do repent, but then I sin again”, he said: “every time you commit a sin, you should repent”, Habib said: O’ Messenger of Allah, in this case I would commit many sins”, he said to him: “Habib bin Al-Harith, Allah’s forgiveness is far greater than your sins”[2]

[1] Shu’ab al-Iman, 75, Hadith No. 11018.

[2] Majma’ az-Zawaed wa Manba’ al-Fawaed, Hadith No. 17531.

( قُلْ أَغَيْرَ اللَّهِ أَبْغِي رَبًّا) ( Say, “Is it other than Allah I should desire as a lord ): The Prophet (saws) was arguing with them on why he should want to worship a partner with Allah (swt) made of stone, or an idol?

(وَهُوَ رَبُّ كُلِّ شَيْءٍ ) (while He is the Lord of all things?): Allah (swt) is the Lord of all things, for He is the Giver (swt).

( وَلَا تَكْسِبُ كُلُّ نَفْسٍ إِلَّا عَلَيْهَا ) (And every soul earns not [blame] except against itself): We can see how great the Holy Quran is. Allah (swt) does not say: (every soul does not earn except ‘for’ itself), but rather: (except against itself). This is because one may think that what he earns is for his sake even if it is not for Allah’s (swt) sake, but actually it could be against him because he will be held accountable for it and what he spent it for. Prophet Mohammad (saws) said:

“The feet of the son of Adam shall not move from before his Lord on the Day of Judgement, until he is asked about four things: About his life and what he did with it, about what he did with what he knew, about his wealth and how he earned it and spent it upon, and about his body and what he wore it out in”[1]

(وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ) (and no bearer of burdens will bear the burden of another): The burden is appalling hardship. Each person bears his own burden and only carries the burden of those whom he leads astray.

( ثُمَّ إِلَىٰ رَبِّكُم مَّرْجِعُكُمْ فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ) (Then to your Lord is your return, and He will inform you concerning that over which you used to differ.”): There were several arguments with the Jews, therefore, Allah (swt) makes it clear that everyone will return to Him (swt) eventually. Then, He (swt) will reveal the truth about the differences between them and the Prophet (saws) and Muslims. This is how it is going to be for everyone.

[1] Kanz Al-‘Ummal, part 14, p. 371, hadith No. 20571.

(وَبِذَٰلِكَ أُمِرْتُ) (And this I have been commanded ): Allah (swt) commands that we devote all acts of worship and prayers purely and sincerely for His sake (swt) without being ostentatious, nor associating others with Him (swt), The One and The Only.

(وَأَنَا أَوَّلُ الْمُسْلِمِين) (and I am the first [among you] of the Muslims): Since the Message of Islam was revealed to Prophet Mohammad (saws), thus he is the first person to embrace Islam. In fact, Allah (swt) took the pledge from all the previous Prophets (PBUT) to believe in him (saws).

( قُلْ ) (Say): Say, O’ Mohammad (saws).

( إِنَّ صَلَاتِي ) (Indeed, my prayer): Praying is the most essential pillar of Islam because there is never an excuse for not performing it, while pilgrimage and fasting are an obligation to those who have the ability to perform them. Allah (swt) says:

 فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ ۚ وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ

(So whoever among you is ill or on a journey [during them] – then an equal number of days [are to be made up]. And upon those who are able [to fast, but with hardship] – a ransom [as substitute] of feeding a poor person [each day].) (Al-Baqara: 184)

 Paying alms (zakat) requires that a one has certain amount of money, otherwise he si excused not to pay it. In fact, in prayer there is an act of  pilgrimage because we stand facing the Ka’ba; there is also fasting in it because we do not eat nor drink during the prayer; and there are alms in it because we dedicate a part of our time for it, and time is the essence of work and work brings money.

( وَنُسُكِي ) (my rites of sacrifice): Every act of worship is called (rite), although this Arabic word is mostly used with the acts of pilgrimage. The Arabic word for (rite) is derived from (An-nasikah), that is an ingot of silver which is melted down to render it pure. Likewise, we should be sincere to Allah (swt) when we perform any act of worship. We do good deeds so that Allah (swt) keeps it in our records, not for seeking out people’s pleasure; we do not pray to get praised for it; we do not pay alms, nor perform pilgrimage just to seek people’s praise. Our intentions should be pure as the ingot of silver. We conclude that prayers, rites, and all acts of worship must be for the sake of Allah (swt).

( وَمَحْيَايَ وَمَمَاتِي ) (my living and my dying): While life and death are in Allah’s (swt) hands, then they should be sincerely for the sake of Allah (swt):

( لِلَّهِ رَبِّ الْعَالَمِينَ ) (are for Allah, Lord of the worlds)

( قُلْ ) (Say): Say, O’ Mohammad (saws).

( إِنَّنِي هَدَانِي رَبِّي) (“Indeed, my Lord has guided me): Allah (swt) has shown him (saws) the straight path.

( إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ ) (to a straight path): It is the path of Allah (swt) leading to the end-goal. The straight path is the shortest distance between two points; between the worldly life and the Hereafter; between this life and Paradise. This is the path of all the Prophets (PBUT).

( دِينًا قِيَمًا) (a correct religion): A religion that came to correct people’s course of life through instructing them how to be of great morals and values. The Prophet (saws) said:

“I was sent to perfect good character.”[1]

Such as honesty, integrity, altruism, love, support, generosity, and gallantry. At the same time, he (saws) was sent to reject bad morals.

( مِّلَّةَ إِبْرَاهِيمَ حَنِيفًا) (the way of Abraham, inclining toward truth): Inclining away from the path of polytheism. Ibrahim (PBUH) is the grandfather of the Prophet Mohammad (saws) and the father of Prophets (PBUT). The Jews believed that Ibrahim (PBUH) was a Jew.

[1] Sunan Al-Bayhaqi Al-Kubra, the Book of Testimonies, Hadith No. 20571.

( مَن جَاءَ بِالْحَسَنَةِ) (Whoever comes [on the Day of Judgement] with a good deed): The Arabic word of (good deed) is not a feminine word as mistakenly some people think because of the letter it ends with (T). Rather it indicates exaggeration. We earn rewards through good deeds.

( وَمَن جَاءَ بِالسَّيِّئَةِ فَلَا يُجْزَىٰ إِلَّا مِثْلَهَا) (Whoever comes [on the Day of Judgement] with a good deed will have ten times the like thereof [to his credit], and whoever comes with an evil deed will not be recompensed except the like thereof): In a Qudsi Hadith, the Prophet (saws) told us that Allah (swt) says:

“Allah ordered (the appointed angels over you) that the good and the bad deeds be written, and He then showed (the way) how (to write). If somebody intends to do a good deed and he does not do it, then Allah will write for him a full good deed (in his account with Him); and if he intends to do a good deed and actually did it, then Allah will write for him (in his account) with Him (its reward equal) from ten to seven hundred times to many more times: and if somebody intended to do a bad deed and he does not do it, then Allah will write a full good deed (in his account) with Him, and if he intended to do it (a bad deed) and actually did it, then Allah will write one bad deed (in his account) .”[1]

What a greatness and mercy from Allah (swt); that a single good deed is multiplied by ten, and much more. Allah (swt) says:

  مَّثَلُ الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ كَمَثَلِ حَبَّةٍ أَنبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنبُلَةٍ مِّائَةُ حَبَّةٍ ۗ وَاللَّهُ يُضَاعِفُ لِمَن يَشَاءُ ۗ وَاللَّهُ وَاسِعٌ عَلِيمٌ 

(The example of those who spend their wealth in the way of Allah is like a seed [of grain] which grows seven spikes; in each spike is a hundred grains. And Allah multiplies [His reward] for whom He wills. And Allah is all-Encompassing and Knowing.) (Al-Baqara: 261)

( وَهُمْ لَا يُظْلَمُونَ ) (and they will not be wronged): This is the ultimate justice and mercy.

[1] Sahih Al-Bukhari, Book of Hearts Tendering, Chapter of: If somebody intends to do a good deed, Hadith  No. 6126.

( إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ) (Indeed, those who have divided their religion): When they break the unity of their religion, they thereby go against the Divine path because religion commands people to unite and stand on the same side. Allah (swt) says:

 وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا

(And hold firmly to the rope of Allah all together and do not become divided) (Ali-Imraan: 103)

( لَّسْتَ مِنْهُمْ فِي شَيْءٍ) (you are not [associated] with them in anything): Every calling that divides people is not from our religion because it goes against the Divine Path. Thus, Prophet Mohammad (saws) is exempted from such people who broke the unity between Muslims because all callings for division, disruption, and sectarianism have nothing to do with religion that calls for unity.

( إِنَّمَا أَمْرُهُمْ إِلَى اللَّهِ ثُمَّ يُنَبِّئُهُم بِمَا كَانُوا يَفْعَلُونَ ) (Their affair is only [left] to Allah; then He will inform them about what they used to do): Allah (swt) will inform them in the Hereafter what they have done in the worldly life.

When the Angles of death come and extend their hands to those people who sin themselves, they will say:

 وَلَوْ تَرَىٰ إِذِ الظَّالِمُونَ فِي غَمَرَاتِ الْمَوْتِ وَالْمَلَائِكَةُ بَاسِطُو أَيْدِيهِمْ أَخْرِجُوا أَنفُسَكُمُ ۖ الْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ وَكُنتُمْ عَنْ آيَاتِهِ تَسْتَكْبِرُونَ

(And if you could but see when the wrongdoers are in the overwhelming pangs of death while the angels extend their hands, [saying], “Discharge your souls! Today you will be awarded the punishment of [extreme] humiliation for what you used to say against Allah other than the truth and [that] you were, toward His verses, being arrogant.”) (Al-An’aam: 93)

( أَوْ يَأْتِيَ رَبُّكَ) (or your Lord should come): We should not understand the (act of coming) on the part of Allah (swt) in the light of its counterpart by human beings, rather by the fact that :

 لَيْسَ كَمِثْلِهِ شَيْءٌ

(There is nothing like unto Him) (Ash-Shura: 11)

That is why we say “Allah (swt) has sight but it is not like ours”. Similarly, that Allah (should come) does not mean to move from one place to another, because this is how it is for human beings. When the Prophet (saws) said:

“Allah descends every night to the lowest heaven when one-third of the first part of the night is over and says: I am the Lord; I am the Lord: who is there to supplicate Me so that I answer him? Who is there to beg of Me so that I grant him? Who is there to beg forgiveness from Me so that I forgive him? He continues like this till the day breaks.”[1]

Allah (swt) descends in a way that is suitable for His Majesty (swt) and the perfection of His Attributes. It is neither descending nor moving from one place to another. We do not comprehend the act of descending on the part of Allah (swt), but what we do know is that there is nothing resembling Him (swt).

( أَوْ يَأْتِيَ بَعْضُ آيَاتِ رَبِّكَ) (or that there come some of the signs of your Lord?): The signs of the Day of Resurrection. As for this verse, Abu-Huraira (may Allah be pleased with him) narrated to us that the Prophet (saws) said:

“The hour will not be established till the sun rises from the West; and when it rises (from the West) and the people see it, they all will believe. And that is (the time) when: (no soul will benefit from its faith as long as it had not believed before or had earned through its faith some good).”[2]

He (saws) also said:

“Hasten to do good deeds before six things happen: the rising of the sun from the west, the smoke, the Dajjal, the beast and (the death) of one of you or the general turmoil.”[3]

The general turmoil is the Day of Judgement.

( يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَبِّكَ لَا يَنفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِن قَبْلُ أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا) (The Day that some of the signs of your Lord will come no soul will benefit from its faith as long as it had not believed before or had earned through its faith some good.): When these signs come or when the souls reach the throat, no disbeliever will profit from his belief. This is because (faith) applies to believing in what is unseen, so when a person dies, he witnesses the truth, at that particular time faith will be of no benefit. For example, a person cannot say that he believes that he holds a pen in his hand when he is actually holding it at that moment. But we do say that we believe some people do this and that; when we do not see them actually.

( أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا) (or had earned through its faith some good): This means that faith and the good deeds out of it, must precede the coming of these signs to be accepted.

( قُلِ انتَظِرُوا) (Wait.): Indicating that what is coming is inevitable, just like death, no one can escape it. Allah (swt) says:

  وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ ۖ ذَٰلِكَ مَا كُنتَ مِنْهُ تَحِيدُ

(And the intoxication of death will bring the truth; that is what you were trying to avoid.) (Kaaf: 19)

Only Allah (swt) knows how the intoxication of death will bring the truth.

( إِنَّا مُنتَظِرُون) (Indeed, we [also] are waiting): The polytheists are waiting for the failure and we are waiting for success. Allah (swt) says:

إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ

(Indeed, you are to die, and indeed, they are to die.) (Az-Zumur: 30)

He (swt) also says:

كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ

(Every soul will taste death) (Ali-Imraan: 185)

[1] Sahih Muslim, The Book of Prayer – Travelers, Hadith No. 758.

[2] Sahih Al-Bukhari, Book of Tafseer of the Quran, Chapter: (Surah al-An’am”, Hadith No. 4359.

[3] Al-Mustadrak Ala-as-Sahihayn, Part 4, P. 561, Hadith No. 8574.

( أَوْ تَقُولُوا لَوْ أَنَّا أُنزِلَ عَلَيْنَا الْكِتَابُ لَكُنَّا أَهْدَىٰ مِنْهُمْ) (Or lest you say, “If only the Scripture had been revealed to us, we would have been better guided than they.”): So that they do not claim that had they received the Torah, they would have been better than the Jews.

( فَقَدْ جَاءَكُم بَيِّنَةٌ مِّن رَّبِّكُمْ) (So there has [now] come to you a clear evidence from your Lord): The clear evidence is the Holy Quran.

( وَهُدًى وَرَحْمَةٌ) (and a guidance and mercy): Guidance is a path leading to the end-goal. This is why it bears mercy and guidance for humanity.

( فَمَنْ أَظْلَمُ مِمَّن كَذَّبَ بِآيَاتِ اللَّهِ) (Then who is more unjust than one who denies the verses of Allah): It is so much worse to inflict injustice upon one’s self than to inflict it on others.

( وَصَدَفَ عَنْهَا) (and turns away from them): Turns away and rejects them.

( سَنَجْزِي الَّذِينَ يَصْدِفُونَ عَنْ آيَاتِنَا) (We will recompense those who turn away from Our verses): Not only did they turn away from it, but they were also turning others away from it.

( سُوءَ الْعَذَابِ بِمَا كَانُوا يَصْدِفُونَ) (with the worst of punishment for their having turned away): They will be punished severely for what they did in turning themselves and others away from Allah (swt), His Book, and what was sent to the Prophet (saws).

This addresses the Arabs and Polytheists in the Madinah, Quraish, and all non-Jews who stood against the Prophet (saws).

(أَن تَقُولُوا) (lest you say): It is said to the polytheists of Meccah and Al-Madinah.

( إِنَّمَا أُنزِلَ الْكِتَابُ عَلَىٰ طَائِفَتَيْنِ مِن قَبْلِنَا) (“The Scripture was only sent down to two groups before us): So that the polytheists do not say that the Jews received the Torah, and the Christians the Bible, while they received nothing.

( وَإِن كُنَّا عَن دِرَاسَتِهِمْ لَغَافِلِينَ) (but we were of their study unaware,”): Because they were mostly illiterate and knew of nothing.

( وَهَٰذَا) (And this): Refers to the Holy Quran. Usually, we use (this) to refer to something that was mentioned previously. When we say: (and this) we are talking about a specific thing with nothing else coming to mind other than it, likewise, only the Holy Quran would come to our mind because of the greatness of the Book of Allah (swt).

( كِتَابٌ) (is a Book): The Holy Quran is persevered in writing and within the hearts. This Holy Book was written down after it was memorized and preserved in the hearts of those who memorized it.

( أَنزَلْنَاهُ ) (We have revealed): The revelation comes from Allah (swt) through Angel Gabriel, peace be upon him. Allah (swt) says:

  إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ ۚ إِنَّا كُنَّا مُنذِرِينَ

(Indeed, We sent it down during a blessed night. Indeed, We were to warn [mankind].) (Ad-Dukhan: 3)

( مُبَارَكٌ ) ([which is] blessed): The most used description in the Book of Allah (swt) is (blessed). It contains more goodness and benefit than expected, and its miracles never end. Every person who read the Holy Quran a thousand year ago till now and in the future, will benefit from it, until Allah (swt) will inherit the earth and everything on it. If we were to compare this with a portion of food that is enough for a couple of people but then ten people eat from it, we say that this food is blessed, because it gave a lot despite its small amount. Such as the bestowments of the Holy Quran correspond to the human mind at all times and people take from it what suit their intellect. Whether we read it in the twenty first, second, third or fourth century, we will find that every word in this Holy Book of Allah’s (swt) correlates to the capabilities and abilities of our minds and what we have encompassed of sciences and modern discoveries, without finding any contradiction between them and the Holy Quran, because these words were dictated from Allah (swt) to His Messenger Mohammad (saws), and its wonders never perish. There is a Hadith narrated to us by Ali (may Allah be pleased with him) that the Prophet (saws) said:

“Dissension will certainly come,” he said: I said, ‘how could it be avoided?’, to which he replied, “God’s Book is the way, for it contains information of what has happened before you, news of what will happen after you, and a decision regarding matters which occur among you. It is the distinguisher and is not jesting. If any overweening person abandons it God will break him, and if anyone seeks guidance – or said: knowledge – elsewhere God will lead him astray. It is God’s strong cord, it is the wise reminder, it is the straight path, it is that by which the desires do not swerve nor the tongues become confused, and the learned cannot grasp it completely. It does not become worn out by repetition and its wonders do not come to an end.”[1]

 ( فَاتَّبِعُوهُ ) (so follow it): This is in imperative form, it is blessed so follow it, it is not enough to just read it. We should also do what it says because it contains orders and prohibitions. Since worshiping Allah (swt) requires obeying Him (swt), it is a way for us to demonstrate our love for Allah (swt).

“Disobeying the Lord while showing that you love Him,

I swear by my life that this truly is a thing of wonder.

If your love is true, you should obey him,

For those who love, obey their beloved.”

We say that we love Allah (swt) and the Holy Quran, but then why do we lie if we are ordered in the Holy Quran to be honest? How do we speak ill of people behind their backs but still say that we love Allah (swt)? How can we say that and still take bribes, or kill human beings, or cheat, or harm our neighbors?

( وَاتَّقُوا ) (and fear Allah): We should fear Allah (swt) for He is Severe in punishment, the Avenger, the Ever-Compeller, and the Ever-Subduing (swt).

( لَعَلَّكُمْ تُرْحَمُونَ) (that you may receive mercy): If we do not fear Allah (swt), then how can we expect to receive mercy and Divine Bestowments? How would Allah (swt) show us mercy on Doomsday if we disobey Him (swt)?

[1] Shu’aab Al-Iman, the nineteenth, the Chapter on Glorifying the Quran, Hadith No. 1935.

Prophet Moses (PBUH) is mentioned here because the Jews caused arguments and turbulences in the city of Al-Madina against Prophet Mohammad (saws) about lawful and unlawful issues. These ten commandments reputed the claims of Jews and their rabbis who were arguing with the Prophet (saws) at that time. This is why Ka’b Al-Ahbar said that these are the same commandments that were in the Torah.

( ثُمَّ آتَيْنَا مُوسَى الْكِتَابَ) (Then We gave Moses the Scripture): Although the Arabic word (then) is usually used as a conjunction to express a sequence of events and actions, but this does not mean that Allah (swt) gave Prophet Moses the Scripture after He (swt) sent these commandments to Prophet Mohammed (saws). In fact, (then) can be used as well for sequence of information, such as saying: (“I did such and such for you. Then, I did such and such for your father. Then, I did such and such for your grandfather”). So, (then) here indicates the sequence of information, not the sequence of events. The same style is used here, just like when Allah (swt) says:

 وَلَقَدْ خَلَقْنَاكُمْ ثُمَّ صَوَّرْنَاكُمْ ثُمَّ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ لَمْ يَكُن مِّنَ السَّاجِدِينَ

(And We have certainly created you, [O Mankind], and given you [human] form. Then We said to the angels, “Prostrate to Adam”; so they prostrated, except for Iblees. He was not of those who prostrated.) (Al-A’raaf: 11)

We know that Allah (swt)’s commanding to the angels to prostrate to Adam was in the beginning, therefore, He (swt), in this statement, wants to put our state in sequence; He crated us after He formed us and He (swt) formed us after He told the Angels to prostrate to Adam. Hence, the meaning here is that when Allah (swt) sent the ten commandments to Prophet Mohammad (saws): (Then We gave Moses the Scripture), the Scripture was already sent to Prophet Moses (PBUH) before that.

(The Scripture): It is the Torah that was revealed to Prophet Moses (PBUH). All Divine Scriptures and Messages sent to all Prophets, from the time of Prophet Adam (PBUH) until Prophet Mohammad (saws), were Directional Guidance to people. We mentioned before that there are two kinds of Guidance, the first one is Directional Guidance bestowed upon all mankind, so just like Prophet Moses (PBUH) received the Torah, Prophet Jesus (PBUH) the Bible, Prophet Ibrahim (PBUH) the Scriptures, and Prophet David (PBUH) the Psalms; these are all Directional Guidance that lead people to the right path. Then, Allah (swt) supports His Prophets (PBUT) with miracles as evidence of the Guidance they were sent with. As for Prophet Mohammad (saws), his miracle was his guidebook itself, which is the Holy Quran. Hence comes this verse after Prophet Moses (PBUH) was mentioned: ( وَهَٰذَا كِتَابٌ أَنزَلْنَاهُ مُبَارَكٌ فَاتَّبِعُوهُ ) (And this [Qur’an] is a Book We have revealed [which is] blessed, so follow it): This is Directional Guidance. As for the Guidance of Support, it is support from Allah (swt) for those who accept Directional Guidance, just like Allah (swt) says:

  وَالَّذِينَ اهْتَدَوْا زَادَهُمْ هُدًى وَآتَاهُمْ تَقْوَاهُمْ

(And those who are guided – He increases them in guidance and gives them their righteousness.) (Muhammad: 17)

( تَمَامًا عَلَى الَّذِي أَحْسَنَ ) (making complete [Our favor] upon the one who did good): The word (complete) includes all attributes of goodness. Some of the Jews who were alive at the time of Prophet Mohammad (saws) and had believed in the Torah before, must now continue their good doing by following what was prophesized in their Scripture, which is the Message of Prophet Mohammad (saws).

( وَتَفْصِيلًا لِّكُلِّ شَيْءٍ) (and as a detailed explanation of all things): It reveals all that is suitable for its time. The Torah gave details about everything that suited the period of time in which it was revealed, while the verses of the Holy Quran are suitable for all times. For example, the values mentioned in the Holy Quran, such as honesty, apply to merchants, fathers, mothers, sons, daughters, lawyers, judges … and so on; they apply to everyone and at all ages, and so do other behaviours like trustworthiness, faithfulness, morals … etc. The Holy Quran was sent to elevate mankind through the values it teaches, which are mentioned within its blessed verses.

( وَهُدًى وَرَحْمَةً) (and as guidance and mercy): (Guidance) is anything that leads to the end, and (mercy) includes all elements that are higher the elements of goodness. All Divine Messages are demonstration of Allah’s (swt) Mercy upon His creatures because they guide mankind to the right path which improves their worldly life and lead to better results in the Hereafter represented by entering Paradise as a reward for abiding by Divine Scriptures.

( لَّعَلَّهُم بِلِقَاءِ رَبِّهِمْ يُؤْمِنُونَ ) (that perhaps in [the matter of] the meeting with their Lord they would believe): Meeting Allah (swt) should always be in our minds, no matter how long we live or how old we get. The Day of Judgment is mentioned repeatedly in Divine Messages:

 إِنَّ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا وَرَضُوا بِالْحَيَاةِ الدُّنْيَا وَاطْمَأَنُّوا بِهَا وَالَّذِينَ هُمْ عَنْ آيَاتِنَا غَافِلُونَ (7) أُولَٰئِكَ مَأْوَاهُمُ النَّارُ بِمَا كَانُوا يَكْسِبُونَ (8)

((7) Indeed, those who do not expect the meeting with Us and are satisfied with the life of this world and feel secure therein and those who are heedless of Our signs (8) For those their refuge will be the Fire because of what they used to earn.) (Yunus: 7-8)

What we do in this life to prepare for meeting Allah (swt) should be the most important goal in our lives. All the statements of guidance and mercy revealed in the Torah were preparing its followers to the Day they meet Allah (swt). Hence, Allah (swt) says: (that perhaps in [the matter of] the meeting with their Lord they would believe), because those who used to argue with the Prophet (saws) were the Jews and polytheists. As for the discussions in Al-Madinah Al-Munawwarah, they were led by Jews who are the real enemy behind every aggression against our nation.

(وَأَنَّ هَٰذَا صِرَاطِي) (And, [moreover], this is My path): Allah (swt) is addressing the Prophet (saws) to command people to follow the  straight path of Allah (swt), the paved way leading to the Hereafter.

( وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ) (and do not follow [other] ways, for you will be separated from His way): The Prophet (saws) was sitting among his companions when he drew a straight line and two other lines next to it, then he (saws) recited this verse: (And, [moreover], this is My path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way) as an indication that this is the way of the Prophet Mohammad (saws) and it is Allah’s (swt) commandment.

( ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَتَّقُونَ) (This has He instructed you that you may become righteous): Here Allah (swt) says: (that you may become righteous) because Allah’s way is the path of Prophet Mohammad (saws); the path of righteousness and goodness.

Ka’b Al-Ahbar said that these are the ten commandments sent to Prophet Moses (PBUH) in the Torah. These abstract, moral matters which spread the light of values upon humanity are shared by all religions. None of these commandments were abrogated in any religion and the prohibitions remained the same over the ages for all people.

(وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَن) (And do not approach the orphan’s property except in a way that is best): Allah (swt) does not command us to approach in a way that is (good), rather (that is best). An orphan’s wealth is a matter of great importance, so is treating the orphan with honor, because he is someone who lost his father, hence he needs more support from society. We find in the Holy Quran:

أَرَأَيْتَ الَّذِي يُكَذِّبُ بِالدِّينِ

(Have you seen the one who denies the Recompense?)

(Al-Maa’un: 1)

Denying (Recompense) is not only a matter of not praying, not fasting, nor not going to Pilgrimage, the verse rather discusses a crucial point here as it shows that the religion of Islam is a religion for the benefit of all mankind. Allah (swt) says:

  فَذَٰلِكَ الَّذِي يَدُعُّ الْيَتِيمَ (2) وَلَا يَحُضُّ عَلَىٰ طَعَامِ الْمِسْكِينِ (3) فَوَيْلٌ لِّلْمُصَلِّينَ (4) الَّذِينَ هُمْ عَن صَلَاتِهِمْ سَاهُونَ (5) الَّذِينَ هُمْ يُرَاءُونَ (6) وَيَمْنَعُونَ الْمَاعُونَ (7)

((2) For that is the one who drives away the orphan (3) And does not encourage the feeding of the poor. (4) So woe to those who pray (5) [But] who are heedless of their prayer (6) Those who make show [of their deeds] (7) And withhold [simple] assistance.) (Al-Maa’un: 1-7)

They either withhold good deeds, or even make show of the good deeds. They do not do goods for the sake of the people’s Lord (swt). While doing something for the Lord of mankind (swt) guarantees a good society. The Prophet (saws) said:

“The best house among the Muslims is the house in which orphans are well treated. The worst house among the Muslims is the house in which orphans are ill-treated. I and the guardian of the orphan will be in the Garden like that,” indicating his two fingers.”[1]

The Prophet (saws) was an orphan. Allah (swt) says:

  أَلَمْ يَجِدْكَ يَتِيمًا فَآوَىٰ

(Did He not find you an orphan and give [you] refuge?) (Ad-Duhaa: 6)

(And do not approach the orphan’s property), meaning, do not even think about his wealth.

(Except in a way that is best): Except to invest the orphan’s wealth in a way which is beneficial for him until he reaches maturity and be able to manage it by himself.

(وَأَوْفُوا الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ) (And give full measure and weight in justice): It is very important to treat people in justice, not to cheat nor  deceive them. (Measure and weight): Measures are means for measuring sizes, while weights are means for calculating density. Measuring and weighing should be just and accurate.

( لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا ) (We do not charge any soul except [with that within] its capacity): The more precious an items is, the more the scale is accurate, so that even a small breeze of air can affect the weighing of gold, for example. This is why Allah (swt) says: (We do not charge any soul except [with that within] its capacity). All precautions should be taken so that there will be no decrease in measure or weight. This is all for the sake of mankind; by this no one could monopolize, cheat, or make profit on the account of others. Do what we can within our own capacity because, as we said, sometimes the weighing process is extremely sensitive to external factors that there is not a lot that we can do.

( وَإِذَا قُلْتُمْ فَاعْدِلُوا وَلَوْ كَانَ ذَا قُرْبَىٰ) (And when you testify, be just, even if [it concerns] a near relative): Is justice achieved with statements alone or should be extended to actions as well? Allah (swt) says:

  إِنَّ اللَّهَ يَأْمُرُكُمْ أَن تُؤَدُّوا الْأَمَانَاتِ إِلَىٰ أَهْلِهَا وَإِذَا حَكَمْتُم بَيْنَ النَّاسِ أَن تَحْكُمُوا بِالْعَدْلِ ۚ إِنَّ اللَّهَ نِعِمَّا يَعِظُكُم بِهِ ۗ إِنَّ اللَّهَ كَانَ سَمِيعًا بَصِيرًا 

(Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice. Excellent is that which Allah instructs you. Indeed, Allah is ever Hearing and Seeing.) (An-Nisaa: 58)

Allah (swt) also says:

 إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ وَيَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ وَالْبَغْيِ ۚ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ

(Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded.) (An-Nahl: 90)

(And when you testify, be just). Justice requires more than just actions, it should become a habit for us to speak only what is just. For example, we should be just when bearing witness even if it was against our relatives. When justice becomes a habit of ours when we speak, then it will become natural to us to reflect this justice in our actions.

Sadly, we lack justice when we speak, then our actions are not always just. There are those who exaggerate when they speak, so that their narration deviates from the truth, so where is justice in doing that? When a person testifies in court, he is obliged to give a fair, just testimony. We should note that the verse says: (And when you testify, be just), instead of (be truthful). In fact, there are numerous verses on truthfulness:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَكُونُوا مَعَ الصَّادِقِينَ

(O you who have believed, fear Allah and be with those who are true.) (At-Tawba: 119)

  إِنَّمَا يَفْتَرِي الْكَذِبَ الَّذِينَ لَا يُؤْمِنُونَ بِآيَاتِ اللَّهِ ۖ وَأُولَٰئِكَ هُمُ الْكَاذِبُونَ

(They only invent falsehood who do not believe in the verses of Allah, and it is those who are the liars.) (An-Nahl: 105)

Here, Allah (swt) says: (And when you testify, be just) because He (swt) wants justice to spread among people by maintaining justice even at times of anger and at times of tranquility:

Satisfied eyes see no flaws      while angry eyes find all evils

If a person is happy with someone, he overlooks whatever flaws the other person might have, but when a person is angry with another one, then he searches for flaws and would even turn opposite the facts. Regardless of how we are feeling, we need to be just in what we say, even if it was against the closest person to us.

( وَبِعَهْدِ اللَّهِ أَوْفُوا) (And the covenant of Allah fulfill): This is the ninth enjoinment. The covenant of Allah (swt) is the covenant of believing in Him (swt). When Allah (swt) says: (O you who have believed), there is an indication of a covenant here because saying that we are believers needs a proof, or a bond of faith. We cannot claim to be believers in Allah (swt) if we do not follow His (swt) commands, for faith is about following orders and being obedient to Allah’s (swt) enjoinments. For example, obeying Allah (swt) when He (swt) commands believers to leave this and follow that, when He (swt) prohibits certain matters; this is the covenant of faith.

( ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَذَكَّرُونَ) (This has He instructed you that you may remember): The previous verse ends with: (that you may use reason), while this verse ends with: (that you may remember) because this verse reveals some common issues that are found in any society and which Allah (swt) wants us to remember them and consider them as part of religion. Honoring the orphan should be for the sake of Allah (swt), we should remember that this is Allah’s (swt) commandment and that following it will please Him (swt).

[1] Kanz Al-‘Ummal, Part 3, Hadith No. 5994.

( قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ ) (Say, “Come, I will recite what your Lord has prohibited to you.): The word (say) is addressed to the Prophet Mohammad (saws). The prohibitions in the following two verses are about abstract values and the spiritual life which is a life of values, while the previous verses were about lawful and unlawful foods and beverages.

( تَعَالَوْا أَتْلُ ) (Come, I will recite): This is usually an invitation to (come) and listen to a recitation or a reading. But when Allah (swt) says (come), then it is a command to follow Allah’s (swt) Orders with our heads held up high, because these orders come from Allah (swt) the Most High, not from someone equal or equivalent to human beings.

( مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ ) (what your Lord has prohibited to you): There are five prohibitions from Allah (swt) that are decreed as commands: ( أَلَّا تُشْرِكُوا بِهِ شَيْئًا ۖ وَبِالْوَالِدَيْنِ إِحْسَانًا ۖ وَلَا تَقْتُلُوا أَوْلَادَكُم مِّنْ إِمْلَاقٍ ۖ نَّحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ ۖ وَلَا تَقْرَبُوا الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ ۖ وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ) ([He commands] that you not associate anything with Him, and to parents, good treatment, and do not kill your children out of poverty; We will provide for you and them. And do not approach immoralities – what is apparent of them and what is concealed. And do not kill the soul which Allah has forbidden [to be killed] except by [legal] right.).

( ذَٰلِكُمْ وَصَّاكُم بِهِ) (This has He instructed you): There is a difference in meaning between instructions and commandments. Instructions include prominent matters of Islamic legislation. In the Arabic language, the same word used for (instruction) is also used for (a will) which a person writes before his death, and it entails the summary of his life’s experiences. Similar to the instructions given by Prophet (saws) in the Farwell Pilgrimage when he said:

“I do not know, perhaps I will not meet you again after this year. Your blood and your property and your honor are forbidden for you to violate, like the sacredness of this day of yours, in this place of yours, until you meet your Lord and He will ask you about your deeds. Let him who is near convey (this message) to him who is far; have I conveyed the message to you? “[1]

The first prohibition is to associate partners with Him (swt): ([He commands] that you not associate anything with Him). Polytheism means to equate Allah (swt) with one of His creations, such as idols, statues, fire, sun, or moon, or worshipping a human being as if he were a god mankind, or anything else other than Allah (swt). There is lesser and bigger association. Lesser association is ostentation, which is to do something for someone’s sake other than for Allah (swt). The Prophet (saws) said:

“The thing I fear most for my people is lesser polytheism and hidden desire”. I asked: “O’ Messenger of Allah, will your nation associate other with Allah after you? He said: “Yes, they do not worship a sun, nor a moon, nor a stone, nor an idol, but they are ostentatious in what they do.”[2]

For example, performing prayers so that people say that person prays, or giving money for charity so that people say that person is generous, or building a mosque so people say this person built it, or do any kind of good deeds just so that people talk about it; this is all polytheism because the intention behind it was for something other than Allah’s sake (swt). Some people say, “beware of whom we do good to”, but this is unacceptable because when a person does something good, then he should do it because Allah (swt) ordered to do it, and not for the sake of others. Awaiting gratitude from those whom we were good, to is a form of lesser polytheism because it means we only did it so that people speak highly of us. However, if we do something for Allah’s sake (swt), He (swt) will send people who speak highly of what we have done, even if we hear others denying it.

Allah (swt) says:

 ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ السَّيِّئَةَ ۚ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ 

(Repel, by [means of] what is best, [their] evil. We are most knowing of what they describe.) (Al-Muminoon: 96)

Polytheism is not only about worshiping something like a stone, a statue, an idol, or a pharaoh, it also means to do something with the intention of pleasing people and not the Lord of the people, Allah (swt).

 What is striking is that the second prohibition after polytheism is disobeying parents. Allah (swt) is the Creator of mankind; the human being who is born by reproduction from a mother and a father. Any society that lacks a good relationship between children and parents is a sick, decaying society, regardless of how advanced and modern it may appear to be. Whoever treats his parents badly will not carry any goodness within him towards other people, nor his country, nor anything else.

There is a significant gesture to parents in this verse which honours them with the greatest blessings, for the verse does not say: (and do not disobey your parents) rather it is mention in an affirmative form because Islam forbids any form of disrespect towards the parents. Instead, Allah (swt) says: (and to parents, good treatment), that is to treat parents with kindness.

(نَّحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ وَلَا تَقْتُلُوا أَوْلَادَكُم مِّنْ إِمْلَاقٍ ) (and do not kill your children out of poverty We will provide for you and them): Look at the high  precision in the Holy Quran. Long time ago, they used to kill their children, whether the newborn was a boy or a girl, because they were poor, and they cannot support them. But there is another verse that says:

  وَلَا تَقْتُلُوا أَوْلَادَكُمْ خَشْيَةَ إِمْلَاقٍ ۖ نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُمْ ۚ إِنَّ قَتْلَهُمْ كَانَ خِطْئًا كَبِيرًا

(And do not kill your children for fear of poverty. We provide for them and for you. Indeed, their killing is ever a great sin.) (Al-Israa: 31)

Here the command is not to kill the children out of fear of poverty. But in the verse of the studying, there is an actual state of poverty. Allah (swt) says: (and do not kill your children out of poverty), thus the verse continues: (We will provide for you): because they are poor, (and them): each newborn is provided with his sustenance at birth.

In the other verse in Surah Al-Israa: (And do not kill your children for fear of poverty), is followed by: (We provide for them and for you), here, poverty is not present; rather it is the fear of poverty after receiving a child. Therefore, Allah (swt) says that He (swt) provides for the child and the parents as well. If the person is already poor, then Allah (swt) provides for him even before He (swt) provides for the child.

(وَلَا تَقْرَبُوا الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ) (And do not approach immoralities – what is apparent of them and what is concealed): There is a difference between (do not approach) and (do not do). (Do not approach) is a prohibition against even drawing near to actions that lead to immoralities, whether apparent or concealed. Immorality includes adultery and all related indecencies, that lead to moral degeneracy, or mixing of ancestry and races. Thus, Allah (swt) says: (And do not approach) means, do not even think about it and do not approach suspicious areas that could lead to committing unlawful acts.

( وَمَا بَطَنَ) (and what is concealed): Refers to hidden actions of the heart. A person who does something bad like adultery can be punished by laws and systems, but how can be punished for hidden actions? Envy, hatred, and grudge are hidden immoralities which are even more dangerous than apparent ones because they entice the body to do evil things, and when they manifest in actions of the body, an immorality is committed. For this reason, it is logical to say that religion and morals are forever inseparable. Hidden actions like envy, cheating, hatred, and grudge cannot be treated unless there is inward accountability coming from the heart and mind. This accountability is inspired out of fear of Allah (swt), following the Holy Quran and Divine Messages revealed to the Prophets (PBUT). Thus, we find that such immoralities are commonly prohibited in all religions.

( وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ ) (And do not kill the soul which Allah has forbidden [to be killed] except by [legal] right): Killing of any soul is one of the most prohibitions. Allah (swt) does not say (the killing of a Muslim); rather, it is the killing of any soul. So how it comes that terrorists, extremists, and the enemies of religion and land pretend to be religious, whereas one of the first prohibitions is killing the soul? Allah (swt) says:

 مَن قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا

(whoever kills a soul unless for a soul or for corruption [done] in the land – it is as if he had slain mankind entirely. And whoever saves one – it is as if he had saved mankind entirely) (Al-Maida: 32)

 (ذَٰلِكُمْ) (This): The demonstrative for singular (this) was used in reference to all the previously mentioned commands because all orders from Allah (swt) are treated as one inseparable unity.

( وَصَّاكُم بِهِ) (has He instructed you): This a reference for all five commandments because Allah (swt).

( لَعَلَّكُمْ تَعْقِلُونَ ) (that you may use reason): These sequential verses have ten commandments, They begin with five, then four, then one. Allah (swt) ends the first five commandments with: (that you may use reason), and this sentence in the verse, is as evidence against those who claim that Islam is not about intellect. Allah (swt) invites us to think with our minds; how could we associate partners with Allah (swt) and equate the Creator with His creations? Would it be reasonable to insult mothers and fathers? Is it reasonable to kill children out of poverty? Do adultery, sodomy, and other indecencies concord with reason? All of these immoralities are mere desires that do not come from the mind. Would our minds accept the killing of an innocent human being for no reason? The Prophet (saws) said:

“A woman entered the (Hell) Fire because of a cat which she had tied, neither giving it food nor setting it free to eat from the vermin of the earth.”[3]

The woman did not kill the cat directly, but she did cause its death. This is a good example of the methodology of the religion of Islam.

No one can claim possession over mind and reason, and say that he is the only intellectuals out there. The Holy Quran uses logic and far-reaching arguments, it respects the human mind because it made the mind is the cornerstone of accountability. That is why a weak-minded person is no longer accountable. Indeed, respect of the human mind is very crustal clear in this verse as well as all other verses of the Holy Quran.  The next verse has four new enjoinments:

[1] Sunan Al-Buhayqi Al-Kubra, the Book of Pilgrimage, Hadith No. 9463.

[2] Mujmaa’ Al-Zawa’id Wa Manbaa’ Al-Fawa’id, the third, P.259, Hadith No.5226.

[3] Sahih Al-Bukhari, the Book of Beginning of Creation, Hadith No. 3140.

( قُلْ هَلُمَّ شُهَدَاءَكُمُ الَّذِينَ يَشْهَدُونَ أَنَّ اللَّهَ حَرَّمَ هَٰذَا) (Say, [O Muhammad], “Bring forward your witnesses who will testify that Allah has prohibited this.”): The Prophet Mohammad (saws) is told to challenge the polytheists to bring forth their witnesses to testify. It is as if Allah (swt) wants to shame the witnesses in front of the audience before whom the witnessing will take place.

( وَلَا تَتَّبِعْ أَهْوَاءَ الَّذِينَ كَذَّبُوا بِآيَاتِنَا ) (And do not follow the desires of those who deny Our verses): (The desires) are the lusts that prevent the mind from following the truth.

Prophet Mohammad (saws) would never have yielded to the desires of those who disbelieve in Allah’s (swt) signs. The order in this verse is meant for the entire nation of the Prophet (saws).

( وَالَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ) (and those who do not believe in the Hereafter): Believing in the Hereafter is mentioned repeatedly because this is where accountability and punishment takes place. If we only consider the worldly life before our eyes and overlook the Hereafter, then our consideration is defective. Divine Justice, reward, punishment, and accountability all happen in the Hereafter and if we miss that important part of the hereafter, then we will lose in this worldly life.

( وَهُم بِرَبِّهِمْ يَعْدِلُونَ) (while they equate [others] with their Lord): They made the creatures of Allah (swt) such as people, rabbis, Jews, and idols as equal and equivalent  to Him (swt).

( قُلْ فَلِلَّهِ الْحُجَّةُ الْبَالِغَةُ) (Say, “With Allah is the far-reaching argument): An argument is an evidence that we establish to support our claims in a dispute, and Allah (swt) has (the far-reaching argument), such as the argument of proving Allah’s (swt) Ownership of all that is in the heavens and on earth.

(فَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِينَ) (If He had willed, He would have guided you all): If Allah (swt) had so willed, He (swt) would have forced all people to believe. But Allah (swt) does not want just submissive bodies, He (swt) wants pure hearts that made their own decision to believe, and that is the difference.

( سَيَقُولُ الَّذِينَ أَشْرَكُوا لَوْ شَاءَ اللَّهُ مَا أَشْرَكْنَا وَلَا آبَاؤُنَا وَلَا حَرَّمْنَا مِن شَيْءٍ ۚ ) (Those who associated with Allah will say, “If Allah had willed, we would not have associated [anything] and neither would our fathers, nor would we have prohibited anything): (Will say) indicates that they have not yet said these words when this verse was revealed upon the Prophet Mohammad (saws), Despite that they said it, this corroborate the truthfulness of the Holy Quran.   

The disbelievers have always used the same suspicion to justify their polytheism and wrongdoings by claiming: “Since Allah (swt) sees all what we are doing and He (swt) is the One Who guides or prevents people from disbelieving, but because Allah (swt) did not prevent us from what we are doing, then it is out of Allah’s will”. Similar to the verse when Allah (swt) says:

  وَقَالُوا لَوْ شَاءَ الرَّحْمَٰنُ مَا عَبَدْنَاهُم ۗ مَّا لَهُم بِذَٰلِكَ مِنْ عِلْمٍ ۖ إِنْ هُمْ إِلَّا يَخْرُصُونَ

(And they said, “If the Most Merciful had willed, we would not have worshipped them.” They have of that no knowledge. They are not but falsifying.) (Az-Zukhruf: 20)

Here the polytheists have raised two issues, one regarding faith and the other regarding onus. Concerning the matter of faith, they said: (“If Allah had willed, we would not have associated [anything] and neither would our fathers). It is noteworthy to mention that there is Universal Will of Allah (swt) and a Legislative Will. No one can escape the Universal Will of Allah (swt). Indeed, had Allah (swt) not willed it, neither they nor their ancestors would have associated others with Him (swt), because Allah (swt) says:

 وَلَوْ شَاءَ رَبُّكَ لَآمَنَ مَن فِي الْأَرْضِ كُلُّهُمْ جَمِيعًا ۚ أَفَأَنتَ تُكْرِهُ النَّاسَ حَتَّىٰ يَكُونُوا مُؤْمِنِينَ

(And had your Lord willed, those on earth would have believed – all of them entirely. Then, [O Muhammad], would you compel the people in order that they become believers?) (Yunus: 99)

If Allah (swt) pleases, all people would have come to Him in submission. So, it is Allah’s (swt) Will that we have the ability to choose. Allah (swt) says:

 فَمَن شَاءَ فَلْيُؤْمِن وَمَن شَاءَ فَلْيَكْفُرْ

(so whoever wills – let him believe; and whoever wills – let him disbelieve) (Al-Kahf: 29)

The disbelievers’ disbelief does not take place against Allah’s Universal Will, rather it is against His (swt) Legislative Will, for man is capable of choosing due to his free will. When Allah (swt) says:

 يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

(O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous) (Al-Baqara: 183)

For example, if you say “I do not want to fast”, it is not Allah’s Will (swt) that we do not fast. There is a Legislative Will of Allah (swt) where people were allowed to choose to direct the energy that Allah (swt) has granted us either towards goodness or towards evil. By choosing evil, there will be accountability and punishment, and by choosing goodness there will be rewards. Thus the disbelievers were trying to manipulate with the two issues regarding faith and onus, this is why they said: (nor would we have prohibited anything): So, what they said is refuted.

(كَذَٰلِكَ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ حَتَّىٰ ذَاقُوا بَأْسَنَا ) (Likewise did those before deny until they tasted Our punishment): This false claim has misguided others before them, although it is a false refuted argument. Otherwise, Allah (swt) would not have promised them with severe punishment.

( قُلْ هَلْ عِندَكُم مِّنْ عِلْمٍ فَتُخْرِجُوهُ لَنَا) (Say, “Do you have any knowledge that you can produce for us?): They were asked to provide any knowledge they had to confirm their claims that Allah (swt) is pleased with them in what they are doing.

( إِن تَتَّبِعُونَ إِلَّا الظَّنَّ) (You follow not except assumption): They only follow delusions and guessing. Assumption here refers to their corrupt belief.

( وَإِنْ أَنتُمْ إِلَّا تَخْرُصُونَ ) (and you are not but falsifying): Their claims are mere lies they made about Allah (swt).

( فَإِن كَذَّبُوكَ) (So if they deny you, [O Muhammad],): This is addressed to the Prophet Mohammad (saws).

(فَقُل رَّبُّكُمْ ذُو رَحْمَةٍ وَاسِعَةٍ ) (say, “Your Lord is the possessor of vast mercy;): It does not say (is of severe punishment) but rather: (is the possessor of vast mercy). However, we should beware of constant mercy, for it is only a mercy of deferment.

(وَلَا يُرَدُّ بَأْسُهُ عَنِ الْقَوْمِ الْمُجْرِمِينَ) (but His punishment cannot be repelled from the people who are criminals): Allah’s (swt) punishment surely is coming and criminals will not be able to escape from it.

( وَعَلَى الَّذِينَ هَادُوا حَرَّمْنَا كُلَّ ذِي ظُفُرٍ ) (And to those who are Jews We prohibited every animal of uncloven hoof): The prohibition here is not to prevent harm, it is made for discipline. Thus, they were prohibited from what was made lawful for others. Allah (swt) says:

 فَبِظُلْمٍ مِّنَ الَّذِينَ هَادُوا حَرَّمْنَا عَلَيْهِمْ طَيِّبَاتٍ أُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ عَن سَبِيلِ اللَّهِ كَثِيرًا

(For wrongdoing on the part of the Jews, We made unlawful for them [certain] good foods which had been lawful to them, and for their averting from the way of Allah many [people],) (An-Nisaa: 160)

The good food is made unlawful for them because of their transgression.

( كُلَّ ذِي ظُفُرٍ ) (every animal of uncloven hoof): Every animal whose claws are not separated from one another, like camels, ostrich, and geese, are prohibited for the Jews.

( وَمِنَ الْبَقَرِ وَالْغَنَمِ حَرَّمْنَا عَلَيْهِمْ شُحُومَهُمَا إِلَّا مَا حَمَلَتْ ظُهُورُهُمَا ) (and of the cattle and the sheep We prohibited to them their fat, except what adheres to their backs): The fat on the backs of animals is permissible for them.

( أَوِ الْحَوَايَا ) (or the entrails): The fat that is in the entrails is also permissible.

( أَوْ مَا اخْتَلَطَ بِعَظْمٍ ) (or the entrails or what is joined with bone): The fat mixed with the bones is also lawful for them, like the tail fat joined with coccygeal bones and everything in the legs, head, and eyes.

( ذَٰلِكَ جَزَيْنَاهُم بِبَغْيِهِمْ ۖ وَإِنَّا لَصَادِقُونَ ) ([By] that We repaid them for their injustice. And indeed, We are truthful): They deserve this punishment because of what they committed from injustice and transgression. Allah (swt) gives them all these strict rules that they must abide by because they disobeyed His orders (swt). So, camels, ostriches, ducks, and geese and such animals are made unlawful for Jews as a mean of discipline, while the fat on the backs of animals, entrails, and what was mixed with the bones are lawful for them, as aforementioned.