الآية رقم (182) - فَمَنْ خَافَ مِن مُّوصٍ جَنَفًا أَوْ إِثْمًا فَأَصْلَحَ بَيْنَهُمْ فَلاَ إِثْمَ عَلَيْهِ إِنَّ اللّهَ غَفُورٌ رَّحِيمٌ

(182) - (But if one fears from the bequeather [some] error or sin and corrects that which is between them, there is no sin upon him. Indeed, Allah is Forgiving and Merciful.)

In Surat (An-Nisaa), there are verses that define the how the inheritance should be divided and imposed a clear share for the parents and the children as well. However, the will may specify the one-third of the wealth only as  stated in the Hadith which was narrated by Sa’d bin Abi Waqqass:

“The Prophet (saws) visited me at Mecca while I was ill. I said (to him), “I have property; May I bequeath all my property in Allah’s Cause?” He said, “No.” I said, “Half of it?” He said, “No.” I said, “One third of it?” He said, “One-third (is alright), yet it is still too much”.

The Prophet (saws) stated that the will should not exceed one-third of the inheritance and it is not allowed for the parents and the children to have share in the will according to the Prophet (saws) saying:

“… no bequest must be made to an heir”.[1]

Thereof, those who have shares in the inheritance have no right in the will. However, the ones who deserve to be part of the will are the relatives according to this verse, Allah (swt) says:

 {إِذَا حَضَرَ الْقِسْمَةَ أُولُو الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينُ فَارْزُقُوهُم مِّنْهُ وَقُولُوا لَهُمْ قَوْلًا مَّعْرُوفًا }

(And when [other] relatives and orphans and the needy are present at the [time of] division, then provide for them [something] out of the estate and speak to them words of appropriate kindness.)  (An-Nisaa: 8)

( جَنَفًا ) (…error…): What does “error” refer to?  It means moving away from the right path and the justice. From this meaning the Arabic word is used to indicate the spine scoliosis disease, where the spine twists and curves.

( فَأَصْلَحَ بَيْنَهُمْ ) (…and corrects that which is between them…): meaning, he interferes for reforming.

( فَلَا إِثْمَ عَلَيْهِ ) (…there is no sin upon him…): If a Muslim attended a meeting in which the testator has dictated his will but he committed injustice, unfairness, inequality, or even he violated the Islamic law, in such a case, there is no sin on this Muslim if tried to correct the errors. The testator has to be advised not to exceed the one-third share and to include the relatives in the will, and to exclude the inheritors and not to violate the Islamic law.  Subsequently, the will has to be in accordance with the Islamic law and this is a very important matter; because the will is the last thing the man does in his life and he is accountable for it. Yes, the man writes the will when he is alive, but its effect will be after his death. Therefore, this will must be just and fair according to the Islamic legislations.

(إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ  ) (Allah is Forgiving and Merciful…): These verses end with the forgiveness of Allah (swt) and His mercy, which include everything.

[1]  Sunan Ibn Majah, Book of wills, hadith No (2714)

الآية رقم (181) - فَمَن بَدَّلَهُ بَعْدَمَا سَمِعَهُ فَإِنَّمَا إِثْمُهُ عَلَى الَّذِينَ يُبَدِّلُونَهُ إِنَّ اللّهَ سَمِيعٌ عَلِيمٌ

(181) - (Then whoever alters the bequest after he has heard it - the sin is only upon those who have altered it. Indeed, Allah is Hearing and Knowing.)

When the will is not written or documented, then whoever alters it by addition or deletion, the sin falls upon him, not upon the one who writes it.

( إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ ) (…Indeed, Allah is Hearing and Knowing.): Allah (swt) is knowledgeable, He (swt) hears the supplication of humans, and knows what is hidden in the hearts.

الآية رقم (180) - كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ إِن تَرَكَ خَيْرًا الْوَصِيَّةُ لِلْوَالِدَيْنِ وَالأقْرَبِينَ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ

(180) - (Prescribed for you when death approaches one of you if he has some good to leave, he should make a bequest for the parents and near relatives according to what is acceptable - a duty upon the righteous.)

Someone may claim that there is a hadith that the Prophet (saws) said:

“… no bequest must be made to an heir”.[1]

We know that the Sunnah specifies the generality of the rules of the Qur’an. One may claim that the parents do inherit according to this verse in the Qur’an.

We answer him, that this verse was revealed before the other one which included them in the inheritance. Hence, when the verse of inheritance was revealed, this verse was abrogated and accordingly there has been no longer a will for the parents. There is another meaning for:

( إِن تَرَكَ خَيْرًا ) (…if he has some good to leave….): This is about money, but the word (good) may have a bigger and wider meaning than just money.  The interpreters said that the intended meaning here of the (good) indicates the extra money that is left.

Hence, no inheritance was given to the parents before the verse of inheritance was revealed. The Arabs before Islam used to give inheritance to children not parents, considering them of the passing-away generation and in general, the emotions always direct towards children. So, at first it was commanded to include parents in the will, but after that there became a share in the inheritance for the parents and no longer a will for them.

( كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ ) (Prescribed for you when death approaches one of you if he has some good to leave….): “when” and “if”, is there a difference between them? Let us put “when” in place of “if”; if you come to death. This is impossible to be in the Holy Qur’an, because (if death came) it means the death may come or may not.  Is there anyone who does not die? Allah (swt) says:

{إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ }

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

Death is prescribed for every human being. To clarify, for example if we say: If Ahmad comes so welcome him”. This mean: he may come and he may not. But if I say: When Ahmad comes, this means I’m sure Ahmad will come. Every letter in the Holy Qur’an has a meaning, notice the accuracy of the Holy Qur’an in our verse, by using (when) it means that death will certainly come as if it is a separate entity and definitely it will come and then you will be unable to protect yourself from it.

{ فَإِذَا جَاءَ أَجَلُهُمْ لَا يَسْتَأْخِرُونَ سَاعَةً ۖ وَلَا يَسْتَقْدِمُونَ }

(So when their time has come, they will not remain behind an hour, nor will they precede [it].)  (Al-Aaraf: 34)

Why does Allah (swt) say (if he has some good to leave) instead of (when he has some good to leave)? Because if “when” is used it would mean that all people would die while they have money. But using (if) indicates that he may leave money and he may not because he may be poor. Thus, this is the difference between (when) and (if).

( إن ترك خيراً الوصية للوالدين) (…if he has some good to leave, he should make a bequest for the parents….): The first whom should be included in the will are one’s parents, because they are the most honorable persons and the first who you have duties towards them.

“A man came to the Prophet and says, “o ‘Messenger of Allah, to whom should I be dutiful?’ ‘Your mother,’ he replied. I asked, ‘Then whom?’ ‘Your mother,’ he replied. I asked, ‘Then whom?’ ‘Your mother,’ he replied. I asked, ‘Then to whom should I be dutiful?’ ‘Your father.’ “[2]

( حَقًّا عَلَى الْمُتَّقِينَ ) (…a duty upon the righteous.): This is an obligation and a duty upon the pious.  If you are not a pious so make a will to anyone you want.  But if you leave good and you are pious, this good must be shared first by parents, then by relatives. Why the children are left? Because at that time neither parents nor relatives were inheriting, just the children used to inherit.

[1] Sunan Ibn Majah, Book of wills, hadith No (2714)

[2] Sahih al-Bukhari, Book of Good manners, hadith No (5626)

الآية رقم (179) - وَلَكُمْ فِي الْقِصَاصِ حَيَاةٌ يَاْ أُولِيْ الأَلْبَابِ لَعَلَّكُمْ تَتَّقُونَ

(179) - (And there is for you in legal retribution [saving of] life, O you [people] of understanding, that you may become righteous.)

(وَلَكُمْ ) (..And there is for you…): this legislation carries benefits for all of you; because the legislation of Allah (swt) concerns all humanity, not just part of them. In other words, if you are assaulting others, then the retribution legislation is against you, while it is at the side of the others; because you are the aggressor. So, what is meant by (for you) is the whole society.

(الْقِصَاصِ ) (..legal retribution…): This Arabic word is derived from the verb (Qass) which means tracing, and in this context means to trace the crime.

(حَيَاةٌ) (..[saving of] life…): Because without legal retribution and punishment the sanctity of life would not be preserved, and people would turn into aggressors. So why do you look at the one who deserves the punishment as a normal human being and not as a criminal? Why do you say, this punishment is severe? The sanctions law in Islam were legislated for the sake of deterring and preventing. If you do not abstain or be deterred, the penalty will be your reward. Therefore, penal laws have been stated and penalties have been legislated. This is an important matter, for if we do not punish the murderer, the thief and…., life would become unbearable mess. Sadly, nowadays, even though there are courts, punishments and retribution, yet, people have not been deterred.

(يَا أُولِي الْأَلْبَابِ) (..O you [people] of understanding…): Who have sound minds will comprehend that retribution brings life not death.  This punishment was set for keeping life and not for death, it was put for others to live. The criminal, the murderer, the thief and the adulterer must receive the punishment. Applying punishments prevent crimes and protect society. Hence, does the legal retribution against the murderer brings death or life?  When you issue a judgement against a criminal, you save thousands of people because you have prevented the crime, and this is the basis of the sanctions law. People of reason know that by these rules nations are saved.

( لَعَلَّكُمْ تَتَّقُونَ ) (that you may become righteous….): Just as you have rights, you also have duties. In order to take a right you have to do a duty in return to the homeland and society.

الآية رقم (178) - يَا أَيُّهَا الَّذِينَ آمَنُواْ كُتِبَ عَلَيْكُمُ الْقِصَاصُ فِي الْقَتْلَى الْحُرُّ بِالْحُرِّ وَالْعَبْدُ بِالْعَبْدِ وَالأُنثَى بِالأُنثَى فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ فَاتِّبَاعٌ بِالْمَعْرُوفِ وَأَدَاء إِلَيْهِ بِإِحْسَانٍ ذَلِكَ تَخْفِيفٌ مِّن رَّبِّكُمْ وَرَحْمَةٌ فَمَنِ اعْتَدَى بَعْدَ ذَلِكَ فَلَهُ عَذَابٌ أَلِيمٌ

(178) - (O you who have believed, prescribed for you is legal retribution for those murdered - the free for the free, the slave for the slave, and the female for the female. But whoever overlooks from his brother anything, then there should be a suitable follow-up and payment to him with good conduct. This is an alleviation from your Lord and a mercy. But whoever transgresses after that will have a painful punishment.)

(   يَا أَيُّهَا الَّذِينَ آمَنُوا ) (O you who have believed..): Allah (swt) is not forcing these commands on anyone

, rather he is only calling on those who believed in Him. When you entered into the faith and declare your belief in Allah (swt), then you have made a conscious choice to listen to and follow God’s orders. Thus, Allah (swt) does not assign any obligation to those who do not have faith in Him (swt).

An important point must be noted, anyone who declared faith does not have the right to say that he is free to do whatever he wishes. Here, you are not free; you are free to believe or disbelieve, free to be a Muslim or not, but if you choose Islam, you are not free to destruct Islam, and you are not free to run away from its obligations. You are not free to claim that Islam did not prohibit usury or alcohol, and that the veil of women is not obligatory, etc. You are not free to attach to the religion what is not from it and you are not free to allow what Allah (swt) has forbidden and to forbid what He (swt) has allowed.  There are fixed issues in religion and in the texts of the Quran and Sunnah as well, where there is no (Ijtihad) discretion. Let everyone know that the certificate of our good conduct is our religion. We do not need to present a certificate of well behavior to anyone. As such, we do not have the right to dilute the religion and say: this is not from religion and that is not true or to allow the forbidden and forbid what is lawful, then we claim that Islam is like that. No, Islam is not like that! Islam is what Allah (swt) says and what the Messenger of Allah (saws) said.

(  يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الْقِصَاصُ فِي الْقَتْلَى ) (O you who have believed, prescribed for you is legal retribution for those murdered..): Why is there a legal retribution? If there is no legal retribution, the world would turn into a forest. Legal Retribution is for preserving the life, the human being is not free to kill another human being, there must be a legal retribution.

(  الْحُرُّ بِالْحُرِّ وَالْعَبْدُ بِالْعَبْدِ وَالْأُنثَىٰ بِالْأُنثَىٰ ) (..the free for the free, the slave for the slave, and the female for the female..): If a free man murdered a slave, or a female murdered a male, what does this mean?

In this situation the extremists who do not understand anything from religion would explain this verse in a wrong way; what if a free man kills a slave? Or a man kills a woman? The problem lies in that some ignorant people try to interpret such verses, so we say to anyone who wants to stand against the extremism, takfir and terrorism and all the takfiri groups which use Islam as an excuse for their own desires, we tell them: You have to refer to the religious sciences; because the one who fights truly is the scientist and the educated man. He fights with the science, whereas, the ignorant are whom who fall as a prey in the nets of those takfiri.

What should be known that this verse is mentioning the state of slavery that was at the time of revelation and its gradual stages, such as what Allah (swt) says:

 {يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنتُمْ سُكَارَىٰ حَتَّىٰ تَعْلَمُوا مَا تَقُولُونَ }

(O you who have believed, do not approach prayer while you are intoxicated until you know what you are saying…)  (An-Nisa: 43)

This verse was first revealed mentioning wine before the text of its forbidding was revealed. On the other hand, this verse refers to the disputed tribes, which used to kill a hundred of people in return if just one free man murdered a slave or a slave murdered a free man. So this verse puts a rule for this case. After that this verse was abrogated by:

 {النَّفْسَ بِالنَّفْسِ وَالْعَيْنَ بِالْعَيْنِ وَالْأَنفَ بِالْأَنفِ وَالْأُذُنَ بِالْأُذُنِ وَالسِّنَّ بِالسِّنِّ وَالْجُرُوحَ قِصَاصٌ }

(a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and for wounds is legal retribution…)  (Al-Ma’ida:45)

Accordingly, there became no difference between being a female or a male, a slave or a free, all have the same name (person), and the punishment is same. Allah (swt) says:

{ مَن قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ فَكَأَنَّمَا قَتَلَ 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-Ma’ida: 32)

So that, this was a specific case of disagreement and revenge that were between tribes.  So this verse was to address this matter and limit the uncontrollable tribal mess that existed before Islam. First of all, Islam limited it and then gave the rulings, which are stated in: “a life for a life, an eye for an eye…” and “whoever kills a soul..”. Thereafter, there is no distinguish whether a man who murdered a female, or a female who murdered a male. The woman is not less than a man. Allah (swt) says:

 {يا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ }

(O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.)  (Al-Hujurat:13)

Allah (swt) did not say that the most noble of you is a male or a female, rather He (swt) said: “the most righteous”. The speech is always addressed to everyone:

 {مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً ۖ وَلَنَجْزِيَنَّهُمْ أَجْرَهُم بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ}

(Whoever does righteousness, whether male or female, while he is a believer – We will surely cause him to live a good life, and We will surely give them their reward [in the Hereafter] according to the best of what they used to do.)  (An-Nahl:97)

Thus, righteous deeds, reward, punishment, responsibilities, duties and all rights are the same for both males and females. No one argues wrongly about this verse such as someone who would say that Allah (swt) orders us not to pray, taking just a part from this verse:

  {…لَا تَقْرَبُوا الصَّلَاةَ….}

(…do not approach prayer….)  (An-Nisaa:43)

This is how the enemies of the Islamic religion use such verses and take them out of their contexts and meanings to apply them on another rule which is not related to.

(  فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ فَاتِّبَاعٌ بِالْمَعْرُوفِ وَأَدَاءٌ إِلَيْهِ بِإِحْسَانٍ  ) (But whoever overlooks from his brother anything, then there should be a suitable follow-up and payment to him with good conduct..): If the killer is pardoned, this would open the door of forgiveness, opposed to take revenge, hatred or malice. Allah (swt) uses the word (Brother) even though there is fighting and revenge among them, but He (swt) says (brother). Allah (swt) says:

 {إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ }

(The believers are but brothers.)  (Al-Hujrat:10)

Thus Allah (swt) made a bond of brotherhood among the believers.

A man came to a caliph and knocked on the door, the doorman said to him:” Who wants to meet the Caliph?” He said: “Tell him, your brother.” The doorman said to the Caliph: “Your brother is at the door”, the Caliph said: “Let him enter”. When he enters the caliph looked at him and said: “Why did you claim that you are my brother?” The man answered the Caliph:

 {إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ }

(The believers are but brothers.)  (Al-Hujrat:10)

The Caliph said: “A Broken kinship, I swear by Allah to be the first who connect it” and he gave the man a gift.

(  وَأَدَاءٌ إِلَيْهِ بِإِحْسَانٍ  ) (..payment to him with good conduct..): Even with blood money (Diya), it has to be in good conduct.

(  ذَٰلِكَ تَخْفِيفٌ مِّن رَّبِّكُمْ وَرَحْمَةٌ  ) (..This is an alleviation from your Lord and a mercy..): Alleviation of revenge and vengeance factors.

(  فَمَنِ اعْتَدَىٰ بَعْدَ ذَٰلِكَ فَلَهُ عَذَابٌ أَلِيمٌ  ) (..But whoever transgresses after that will have a painful punishment.): Allah (swt) vowed those who transcend and transgress after these verses were revealed, they will have a painful punishment. Of course, there is no punishment but according to (Sharii) Quranic text.

الآية رقم (177) - لَّيْسَ الْبِرَّ أَن تُوَلُّواْ وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَـكِنَّ الْبِرَّ مَنْ آمَنَ بِاللّهِ وَالْيَوْمِ الآخِرِ وَالْمَلآئِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَى حُبِّهِ ذَوِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّآئِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُواْ وَالصَّابِرِينَ فِي الْبَأْسَاء والضَّرَّاء وَحِينَ الْبَأْسِ أُولَـئِكَ الَّذِينَ صَدَقُوا وَأُولَـئِكَ هُمُ الْمُتَّقُونَ

(177) - (Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allah, the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves; [and who] establishes prayer and gives zakah; [those who] fulfill their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous.)

This is a precise verse in the Book of Allah (swt) that includes elements of righteousness, and we must stop at its facets and its meanings; because it gives the true image of Islam with all its elements (faith, pillars, behaviors and worship).

( لَّيْسَ الْبِرَّ أَن تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ ) (Righteousness is not that you turn your faces toward the east or the west): The previous verses have talked a lot about changing the qiblah (direction of prayer for the Muslims) to al-Ka’bah. Allah (swt) wants to show us that Islam is not only concerned with the discipline of movements, but rather with the innermost of the heart in addition to the action of the limbs; because Islam is not just a claim to be said. Islam is belief, faith and work in accordance with the pillars, so Allah (swt) says: “Righteousness is not…”. Righteousness is a collection of all the good, all elements of faith, piety, obedience and kindness, the broad facets of good is righteousness.

( لَّيْسَ الْبِرَّ ) (Righteousness is not ….): Righteousness is not expressed by motion, shape or appearance, nor by turning the faces towards the east or the west.

( وَلَٰكِنَّ الْبِرَّ مَنْ آمَنَ ) (but [true] righteousness is [in] one who believes .): As if the righteousness is an embodied being. This can be clarified in this example: “A person x is fair” this means that he fulfills the limits and acts justly, whereas, when we say “A person x is fairness” this means that fairness is embodied in his essence.  

So that Allah (swt) in this verse wants to embody righteousness as a being. Hence, broad good and all elements of faith, piety, honesty and sincerity are included in righteousness. It is as if the righteousness is a human being who has specific qualities that have made him righteousness.

What is righteousness? Is it gained by a large number of prayers, or by the large number of fasting, or by a lot of spending, or by frequent performing of pilgrimage, or by giving a large number of preaches and sermons …?

In this comprehensive verse, Allah (swt) has fully explained the meanings of righteousness.

We know faith as stated in the famous hadith, when Jibril (Gabriel) (PBUH) asked the Messenger of Allah (saws) about faith, and he (saws) told him that faith is:

To believe in Allah, His Angels, His Books, His Messengers, the Last Day and the divine decree, both good and bad,” [1]

In the hadith, believing in the Last Day came at last in order whereas in the verse, however, believing in the Last Day has come immediately after believing in Allah (swt), and after believing in the Last Day Allah (swt) says:

( وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ ) (the angels, the Book, and the prophets.): Allah (swt) has reversed the picture, why?

Here is an important point, some people talk about religion and separate it from the Day of Reckoning, and from Paradise and Hell. others may be believers in Allah (swt) and bring up Islam as just pillars, worshiping and transactions, without believing in the Last Day, Heaven and Fire, and the reckoning and torment. Therefore, Allah (swt) wants to show that the complemental of faith in Allah (swt) is to believe in the Day when you will be held accountable by Allah (swt). Hence, human behavior in life would not be correct except by believing in the Last Day. 

Suppose that you believe in Allah (swt), angels, books, messengers, prophets and the divine decree, both good and bad and at the same time you do not believe in the Last Day, then, your faith is imperfect and it is not fruitful. The first element in the uppermost top of faith is to believe in Allah (swt), and on the top of applying what Allah (swt) has commanded is the believing in the Last Day even though it came at the very end of the series in the Hadith which mentions the pillars of faith:

“To believe in Allah, His Angels, His Books, His Messengers, the Last Day and the divine decree, both good and bad”

in order to control the movement of man in life, to let him comprehend that he accountable for every word and every deed in this world, and so as not to look at the world with a distorted and incomplete view.

Suppose you were in a theatre and you saw just the first part out of its three parts and you did not see the rest of the parts, thereof, all the meanings that you see in the first part would be incomplete, and you would see the events as ambiguous, inaccurate and unclear.

If we do not associate all that we see now in life with the Last Day, the Day of the Resurrection, the Day of Reckoning, the Day of Punishment and Reward, and the Day when all mankind will stand before the Lord of the worlds, the view will be defective; because in this worldly life, you may see the oppressor and you see the oppressed, you see the murderer and you see the murdered, you see the rich and you see the poor, you see complex events in life, and you see in them multiple meanings.  This image cannot be completed, and you cannot feel the presence of Allah (swt) and believe in Him (swt) unless you believe that there is a complemental for this play of life. So that when you look at the results of the scene, the work will become balanced. So, the peak of faith is belief in Allah (swt), and then belief in the Last Day which is unseen, as are all other elements of faith.

Whenever I talk about faith, I talk about creed; because the tangible visible thing that we can see doesn’t need to be a creed. Creed is the belief in the unseen, which is absent from you, and you need introductions and reasons to hold it and settle it in your heart. However, the visible thing does not need to be referred to as creed; because you see it day and night, and in every minute. I do not say that I believe that there is water in this cup which is in front of me, because I see it, but I believe that there is someone who has built this mosque, although I did not see him, but I can see his evidence, hence, this is an unseen and not visible matter.

All parts of faith are not visible, and the most important unseen part of faith is the Belief in Allah (swt), because we see His effects and manifestations, but we do not see Allah (swt). Allah (swt) for us is unseen, He (swt) sees us and we do not see Him (swt). The Last Day is also unseen, we heard about it, but have not seen it. However, believing in the books and the prophets which are parts of faith are both witnessed. However, you may have seen them, but have not seen the assignment granted to them.

Those who were contemporary of their prophets saw them with their own eyes, but they did not see the revelation on their prophets. We see the Holy Qur’an because it is tangible, but being the words of Allah (swt), thus, it is unseen, because we did not see Gabriel (Jibril) revealing it upon the heart of the Prophet (saws).

Angels and Jinn as well are unseen creatures. The One (swt), whom we believe in, told us about their existence, and as long as we believe in Allah (swt), then we believe in what He (swt) says. We refer in all that we are told about of faith to the One Who told us about them, Allah (swt), Whom you have believed and established faith in, in your mind and heart. You have believed because of the signs of Allah (swt) in his creation. You have believed in the sincerity of prophets in telling about Allah (swt). Hence, when you believe in Allah (swt), you believe in everything He (swt) has told about. Allah (swt) told us that the angels are of His creation:

 {لَّا يَعْصُونَ اللَّهَ مَا أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ }

(they do not disobey Allah in what He commands them but do what they are commanded.)  (At-Tahrim: 6)

Allah (swt) also told us that jinn are accountable creatures:

{ وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ }

(And I did not create the jinn and mankind except to worship Me.)  (Ath-Tharyat: 56)

Allah (swt) told us that the prophets are entrusted by Him, so that we believe in the truthful information that are from Allah (swt) and passed to us by the Prophet (saws). Righteousness, goodness, piety and the comprehensive of good things cannot be unless based on a stable creed.

The pillars of creed are fixed: To believe in Allah (swt), His angels, His books, His messengers, the Last Day and the divine decree, both good and bad, this is our creed.

( وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ ) (the angels, the Book, and the prophets.): Why does Allah (swt) say “the angels, the Book”? And not (Books)? The answer is that whoever believes in this book (the Qur’an), believes in all the heavenly books; because it combines all the books, and all the books are from Allah (swt). Accordingly, once you believe in the Holy Qur’an, you believe in the Bible, the Torah, the Zabour, the scriptures of Abraham, the scriptures of Moses and all that was revealed to the previous prophets (PBUT).

( وَآتَى الْمَالَ عَلَىٰ حُبِّهِ ذَوِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ ) (and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves.): Righteousness is the one who believes …. and gives…… Allah (swt) has put for us the elements of faith, and the first of them is creed.

The order here differs from that was stated by the Prophet (saws) concerning the normal elements of faith; because here it relates to righteousness and to the broad good, that is, the action in this world. Therefore, the conjunction word (and) here indicates that faith is not enough, rather there must be spending and giving, there must be acts that indicate the creed matters.

What does Allah (swt) want from us? Our faith does not increase Allah’s sovereignty, and the disbelief does not decrease it. If Allah (swt) had willed, He would have made all people believers:

{ 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)

The talk now is about righteousness, which is the comprehensive of piety, and good. On the doctrinal matters, the active matters are based, of which is:

“and gives wealth”, because of Allah’s (swt) saying:

 {وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا }

(And you love wealth with immense love.)  (Al-Fajr: 20)

And Allah’s saying:

 {الْمَالُ وَالْبَنُونَ زِينَةُ الْحَيَاةِ الدُّنْيَا }

(Wealth and children are [but] adornment of the worldly life.)  (Al-Kahf: 46)

Why does Allah (swt) mentions money before children? Children are dearer, but it is money that brings you the wife, and then the children. Therefore, money is the thing by which the man achieves everything he desires and loves; thus, it is mentioned first.

Thus, the first element of righteousness is to give money in spite of love of it, and to spend money while you need it.

( عَلَىٰ حُبِّهِ ) (… in spite of love for it, …): has two meanings:

–      To give money in spite of love for money.

–      To give money in spite of love for giving and spending.

“It” in “in spite of love for it” refers to either the money or the spending, both are correct. Thus, no one would say that Islam is limited to worship, bowing, prostration, fasting and praying; rather, it is worshipping matters in which deeds come first. After that Allah (swt) says, and establishes prayer”, although it is known that the prayer (salat) is one of the pillars of Islam and a fundamental of religion, here the talk is not about faith, otherwise they would have been mentioned as pillars of faith as stated in the hadith, on the other hand, had the talk been about  Islam, the testimony that there is no God but Allah (swt) would have been mentioned first. But the talk here is about the movement in life, about the good in life, about piety, and about all the good things that Allah (swt) wills them to be inclusive. Allah (swt) does not want the faith to be in a side and the worship, the piety in another sides, rather, Allah (swt) wants faith with the devotional pillars and acts to be combined all to serve the purpose of Islam.

( وَآتَى الْمَالَ عَلَىٰ حُبِّهِ ) (… and gives wealth, in spite of love for it, …): It is mostly meant to be the love of money, because Allah (swt) says in another verse:

(And you love wealth with immense love.)  (Al-Fajr: 20)

( ذَوِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ ) (… to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves …): These are not all the channels of spending Zakah (alms) but only part of them. The Prophet (saws) said:

“Indeed there is a duty on wealthy aside from Zakat.”[2] Then he (saws) recited this verse. (177)

Then he (saws) recited this verse. (177)

Why does Allah (swt) mention the orphans and relatives among the elements of righteousness, piety and the broad good? He (swt) does not include them in the verse of zakat (alms), in which the Zakat channels have been specified:

{إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَابْنِ السَّبِيلِ ۖ فَرِيضَةً مِّنَ اللَّهِ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ }

(Zakah expenditures are only for the poor and for the needy and for those employed to collect [zakah] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah and for the [stranded] traveler – an obligation [imposed] by Allah. And Allah is Knowing and Wise.)  (At-Tawba: 60)

Why is it mentioned here in general? Because Allah (swt) wants the good from the human to be first to the orphans and relatives, regardless of the obligation and anything else, that is, the good would be of the human nature, and stemmed from the movement of man in life. It would be out of the human conscience to have an interest in the orphans and relatives.

( ذَوِي الْقُرْبَىٰ ) (… to relatives, …): Because man cannot enjoy the pleasures of life while he sees some of his relatives are in need. If every rich man gives the superfluous of his money, which Allah (swt) has gifted him, to his kinship, there will be no poor in society; because Allah (swt) has imposed from the wealth of the rich what is enough for the poor.

You are moving in the life, and there are others connected to you as well. Because Allah (swt) has called man to existence, and guaranteed this existence by livelihood, Allah (swt) calls you to spend:

 {مَّن ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا}

(Who is it that would loan Allah a goodly loan?)  (Al-Baqara: 245)

You do not loan Allah (swt), but when you give the humanity it would be as if you have lent Allah (swt). Allah (swt) has brought the man to existence, thus, the first whom you should give from what Allah (swt) has given you, are the kin, that is, your relatives and kinship.

This is not just an act of charity and a way of keeping good relations with relatives, but a building of society. Some say: We want to reform the communities by establishing movements and programs and so on… However, if you improve the relationship between you and your parents and your relatives, the society would be reformed. Yet, the problem of the society that we want to reform is that there is a brother who is an enemy to his brother, brothers who disagree over inheritance, brawlers and quarrelsome relatives, and there are disputes and disintegration among families. So how can the society be reformed? If the first cell is corrupted, then how it comes that the rest of the body be repaired. Islam is meant to reform the first cell in society, namely the family and kinship, and then to take care of the orphan who lost the support; his father.

The Holy Qur’an talked about that in a clear way:

 {أَرَأَيْتَ الَّذِي يُكَذِّبُ بِالدِّينِ }

(Have you seen the one who denies the Recompense?)  (Al-Mauun: 1)

Who is this who denies the Recompense?

 {فَذَٰلِكَ الَّذِي يَدُعُّ الْيَتِيمَ (2) وَلَا يَحُضُّ عَلَىٰ طَعَامِ الْمِسْكِينِ }

(For that is the one who drives away the orphan, (3) And does not encourage the feeding of the poor)  (Al-Mauun: 2-3)

The whole religion was summed up in a dynamic act: (drives away), and (does not encourage). Between the orphan and the poor, the religion is found.

As such, is this a religion of terrorism or murdering? We must always follow the true religion, which is revealed by Allah (swt), not that which others wanted us to adopt. Accordingly, giving money, despite the need for it, attached to it, and loving it, for the kin and orphans is a proof of truthful faith. The man who gives charity to a non-relative poor, whereas, there is a needy one among his close relatives, this charity may not be accepted; because close relatives come first, as it was stated:

“Almsgiving (to the strangers) is unacceptable when any of the relatives is needy”[3]

( والْمَسَاكِينَ ) (… the needy, …): The Arabic word (miskeen) is derived from sukūn (stillness), that is, the one who has no work, or the poor who does not have the sustenance of his day. The scholars differentiate between the needy and the poor, but here they are both in a same situation.

( وَابْنَ السَّبِيلِ ) (… the traveler, …): The needy traveler who runs out of money.

( وَالسَّائِلِينَ ) (… those who ask, …): Who is the asker?

 {وَأَمَّا السَّائِلَ فَلَا تَنْهَرْ }

(And as for the petitioner, do not repel [him].)  (Adh-Dha: 10)

You are better being wrong in giving than being wrong with holding. If a petitioner comes to you, do not scorn or repulse him, following the Qur’anic text. Do not investigate nor judge the petitioner. The beggar is to be given even if he rides a horse.

( وَفِي الرِّقَابِ ) (… and for freeing slaves, …): Emancipating a slave that was owned [symbolized by a neck in Arabic in the verse]. Allah (swt) says:

{ فَلَا اقْتَحَمَ الْعَقَبَةَ * وَمَا أَدْرَاكَ مَا الْعَقَبَةُ }

(But he has not broken through the difficult pass. % And what can make you know what is [breaking through] the difficult pass?)  (Al-Balad:11-12)

The difficult pass is something that stands between you and Paradise. In order to pass from it you have to:

 { فَكُّ رَقَبَةٍ}

(It is the freeing of a slave.)  (Al-Balad:13)

{ أَوْ إِطْعَامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ % يَتِيمًا ذَا مَقْرَبَةٍ % أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ }

(Or feeding on a day of severe hunger % An orphan of near relationship

% Or a needy person in misery.)  (Al-Balad:14-16)

This is our Islam; releasing necks (slaves), and not cutting necks. As for the rulings of slavery and slaves and the possession of the right hand, they have been distorted and interpreted wrongly, and some people linked what they find in our contemporary history with what is stated in the book of Allah (swt). The Qur’anic text is related to certain events, that is when Allah (swt) says: “It is the freeing of a slave” (Al-Balad: 13), that is because there used to be slaves, and Islamic rulings in the Holy Qur’an address an existing case. So, if this case has been suspended, then the rulings related to it would be suspended too. However, why should the ruling not to be annulled? Because we would never know, with the passage of years and time, that slavery may return, since, we see with the passage of days, the decline of values, morality and loyalty to religion. Therefore, there might come days in which slavery returns, and the ruling exists again. It is not permissible to take a ruling relating to slavery, and apply it in the twenty-first century and say there is possession of the right hand and slaves.

( وَفِي الرِّقَابِ ) (… and for freeing slaves, …): Islam prevents the enslavement of man to a man. Enough proof of this is the saying of Umar Ibn Al-Khattab (may Allah be pleased with him) in the seventh century before the birth of thousands of philosophers, scholars, human rights men and United Nations institutions … before all that, he said:

“When have you enslaved people and yet their mothers delivered them as free people.”

Umar was a student at the Prophet’s (saws) school.

( وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاة) (… [and who] establishes prayer and gives zakah, …): Why did not Allah (swt) say after that: “and fasts Ramadan and performs Hajj (pilgrimage)”, as they are of the pillars of Islam? Because it is not about the pillars of Islam. Pilgrimage is imposed on those who are able to undertake the journey, fasting is for those who are accountable and are not travelers or sick, whereas prayer is obligatory and no one is exempted from it, zakaah, on the other hand, is a title because it relates to money, so Allah (swt) says: “[and who] establishes prayer and gives zakah”.

( وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا ) (… [those who] fulfill their promise when they promise..): The promise is different from the contract. The contract includes give-and-take, while the promise does not have that, moreover, fulfilling the promise is of faith.

( وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ ۗ ) (… and [those who] are patient in poverty and hardship and during battle..): Although “and” is a conjunction but the word (patient) in Arabic is (Sabereen), not (Saberoon) which is more in line with grammar of this verse, however, this syntax was broken to emphasize the patients because all the deeds that are mentioned in the is verse need patience and patience is half of faith, mentioned in this verse need patience, and patience is the half of faith. Therefore, Allah (swt) says:

{ إِنَّمَا يُوَفَّى الصَّابِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍ}

(Indeed, the patient will be given their reward without account.)  (Az-Zumar: 10) And He (swt) says:

 {يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ ۚ إِنَّ اللَّهَ مَعَ الصَّابِرِينَ }

(O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient.)  (Al-Baqara: 153)

Allah (swt) does not say, “Allah is with those who perform prayer”, but says: “Indeed, Allah is with the patient”, because patience is the proof of the correct performance of prayer. If the prayer is fruitful, then it is an evidence that you are patient with the calamity and the test you face. Thereof, Allah (swt) has especially mentioned the patient in this verse.

( الْبَأْسَاءِ ) (… in poverty..): Reflects misery and the need for money.

( والضَّرَّاءِ ) (… Hardship..): The illness with pain.

( وَحِينَ الْبَأْس) (… and during battle..): In adversity, and during meeting the enemy.

( وَحِينَ الْبَأْسِ ۗ أُولَٰئِكَ الَّذِينَ صَدَقُوا) (… Those are the ones who have been true..): They have been honest in saying, “there is no god but Allah”.

If the slave says: “There is no god but Allah”, while he is a liar, this will not save him. You will enter Paradise if you are authentic in saying it. Allah (swt) says to us: Those are the ones who have been true in saying “there is no god but Allah”. But who are they? They are those who do all the things mentioned in this verse.

(    وَأُولَٰئِكَ هُمُ الْمُتَّقُونَ ) (..and it is those who are the righteous..): righteousness or piety in Arabic (taqwa) means to make between you and the thing a barrier. To be pious: is to make between you and Allah’s (swt) attributes of Majesty (Jalal) a barrier. That is, to make between you and His (swt) attributes of the Avenger, the Mighty and the Severe in Penalty a prevention. This prevention is the piety, that is, all pithiness of goodness, then, you will be saved from torment and fire.

[1] Sahih Muslim, the Book of Faith, hadith No (8).

[2] Jami` at-Tirmidhi, the Book of Zakat, Chapter: What Has Been Related About: There Is A Duty On Wealthy Aside From Zakat, No. (660).

[3] Al-Majmou’a, Juz’ 15, Page 335

الآية رقم (176) - ذَلِكَ بِأَنَّ اللّهَ نَزَّلَ الْكِتَابَ بِالْحَقِّ وَإِنَّ الَّذِينَ اخْتَلَفُواْ فِي الْكِتَابِ لَفِي شِقَاقٍ بَعِيدٍ

(176) - (That is [deserved by them] because Allah has sent down the Book in truth. And indeed, those who differ over the Book are in extreme dissension.)

( ذَٰلِكَ ) (That is): A reference to what preceded , and what proceeded is the misguidance which they took instead of guidance, the torment they took instead of forgiveness and the fire they will be tortured in while being patient on it . Hence, there are three connected elements mentioned here: Torment, misguidance and fire.

For misguidance is the main cause of the torment. When Allah (swt) says that they are punished with so and so because they have gone astray, then it is certainly true and when He (swt) says that they are punished with so and so of torture because they deserved it then He (swt) is certainly sincere. Torment in the Hereafter is with Hell’s fire, accordingly when Allah (swt) mentions that they are punished with fire or torment or misguidance, they all refer to one thing.

( ذَٰلِكَ بِأَنَّ اللَّهَ نَزَّلَ الْكِتَابَ بِالْحَقِّ ) (That is [deserved by them] because Allah has sent down the Book in truth): The one who changes the book and conceals it is the one who hates the truth.

( وَإِنَّ الَّذِينَ اخْتَلَفُوا فِي الْكِتَابِ لَفِي  شِقَاقٍ بَعِيدٍ ) (And indeed, those who differ over the Book are in extreme dissension): It is a wide gap in which they fall. Schism in the heavenly methodology values means falling into a deep gap that has no end, since if the dispute is about material things, it would be possible for humans to tolerate from each other but the dispute in an issue of values, human beings cannot fix among them. Hence, the disagreement is wide, and cannot be governed except by Allah (swt).

الآية رقم (175) - أُولَـئِكَ الَّذِينَ اشْتَرَوُاْ الضَّلاَلَةَ بِالْهُدَى وَالْعَذَابَ بِالْمَغْفِرَةِ فَمَآ أَصْبَرَهُمْ عَلَى النَّارِ

(175) - (Those are the ones who have exchanged guidance for error and forgiveness for punishment. How patient they are in pursuit of the Fire!)

Allah (swt) explains to us why He (swt) does not speak to them, does not purify them and why they will face painful torment in the hereafter.

They have exchanged the misguidance with guidance; torment with forgiveness. When you see the terribleness of punishment, don’t aggrandize it, but look at the terribleness of the offense.

When people think of the criminal’s punishment apart from his committed crime, they sympathize with the criminal because they only see the criminal and forget his crime. Therefore, the moment you see a punishment and you aggrandize it; you must evoke the offense for which the penalty is enjoined. Thus, we often find people feel compassionate towards the criminals who are tried and sentenced to severe penalties. This is because the offense was a long time ago and they did not witness it, and its implications and consequences ended leaving only the offender, so they feel compassionate towards him.

( أُولَٰئِكَ الَّذِينَ اشْتَرَوُا الضَّلَالَةَ بِالْهُدَىٰ ) (Those are the ones who have exchanged guidance for error and forgiveness for punishment..): The letter “ب” in Arabic is connected to what is neglected. In this verse the misguidance was chosen and the guidance was left, and torment was replaced with forgiveness.  As long as they have chosen misguidance instead of guidance, and suffering instead of forgiveness, so it is only fair for them to receive painful torment.

( فَمَا أَصْبَرَهُمْ عَلَى النَّارِ ) (How patient they are in pursuit of the Fire!): This is meant to make the atrocity of punishment in order to make people repel from it. Allah (swt) wants us to wonder at how the stray may leave the guidance and takes the delusion; and then the result will be to receive punishment and forbidden from the forgiveness. So what gives him hope that he will endure Hell’s fire? Does he have the patience to the extent that would make him willing to commit sins that cause him to be cast in hell? What makes him endure this torment? does he have the strength to endure the fire? And what is this strength? As if Allah (swt) says: You are unaware of what penalty is awaiting you otherwise what makes you patient on this fire and persist in tyranny and astray, forgetting that the fire will be yours; how are you certain that you are safe of the fire? Fire is something no human can ever tolerate.

الآية رقم (174) - إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلَ اللّهُ مِنَ الْكِتَابِ وَيَشْتَرُونَ بِهِ ثَمَنًا قَلِيلاً أُولَـئِكَ مَا يَأْكُلُونَ فِي بُطُونِهِمْ إِلاَّ النَّارَ وَلاَ يُكَلِّمُهُمُ اللّهُ يَوْمَ الْقِيَامَةِ وَلاَ يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ

(174) - (Indeed, they who conceal what Allah has sent down of the Book and exchange it for a small price - those consume not into their bellies except the Fire. And Allah will not speak to them on the Day of Resurrection, nor will He purify them. And they will have a painful punishment.)

The Holy Books are sent down by Allah (swt) to be conveyed through the messengers then by the people of knowledge to impart to everyone. Those who withhold Allah’s (swt) revelations oppose the methodology of Allah (swt) and such people become obstacles hindering the methodology of Allah (swt) which is intended to regulate life.  This is only done by a person who wants to take unlawful benefits and violate the rights of others.

What is their benefit from that? The benefit is the little price, such as the bribes or the things they used to take from their followers to tailor Allah’s ordainments according to people’s wishes. Allah (swt) manifests to them that estimation of anything is done only by the one who knows its true value whereas they try to estimate the value of Allah’s methodology which only He (swt) knows the true value of it. Therefore, the price which Allah (swt) has set for implementing His methodology should be a profitable and convincing to them. So, if they took a price in return for withholding Allah’s revelations and propitiated the people by legislating that which suited them, indeed they have lost this transaction.  This is because this price, no matter how high it is according to the human evaluation, is but a low price and short-lived. Since the prices are usually related with the fundamentals of life such as food and drink, so that Allah (swt) says:

( أُولَٰئِكَ مَا يَأْكُلُونَ فِي بُطُونِهِمْ إِلَّا النَّارَ ) (those consume not into their bellies except the Fire.): Whereas they eat fire in their stomachs, how can their stomachs absorb that fire? The believer as the Prophet of Allah (saws) said:

‘The Muslim eats only in one intestine, and the non-believer (kafir) eats in seven!’[1]

That is, the unbeliever does not eat but to relish the food; he wants to enjoy food until he becomes full. While the believer eats only as much as enough to sustain his life. The master of creation Muhammad (saws) said:

“A human being fills no worse vessel than his stomach. Sufficient for the

child of Adam are a few morsels sustaining his body .”[2]

Therefore, eating for the believer is a necessity of life and as fuel for his movement, while the unbeliever consumes food for self-pleasure. Allah (swt) says:

{ وَالَّذِينَ كَفَرُوا يَتَمَتَّعُونَ وَيَأْكُلُونَ كَمَا تَأْكُلُ الْأَنْعَامُ وَالنَّارُ مَثْوًى لَّهُمْ }

(but those who disbelieve enjoy themselves and eat as grazing livestock eat, and the Fire will be a residence for them.)  (Muhammad: 12)

( أُولَٰئِكَ مَا يَأْكُلُونَ فِي بُطُونِهِمْ إِلَّا النَّارَ ) (those consume not into their bellies except the Fire.): Just as they filled their tummies, out of gluttony, with the unlawful worldly pleasure, Allah (swt) will fill their tummies with fire as an equitable punishment with the little price that they took. Their bellies will be filled with fire on the Day of Resurrection as an appropriate penalty to what they have committed. This is a type of material punishment which is followed by another type of punishment:

( وَلَا يُكَلِّمُهُمُ اللَّهُ يَوْمَ الْقِيَامَةِ ) (And Allah will not speak to them on the Day of Resurrection.): That means that Allah (swt) does not care about them on the Day of Resurrection. However, when we read (someone does not speak to another) we sense anger because the speech for humans is a means of affability, so if a person abstains from speaking to another, it is as if he dislikes and hates him. Thus, Allah (swt) “will not speak to them” indicates that Allah resents them. Sufficient a chastising punishment it is when Allah (swt) turns away from His creation. However, someone might wonder: How can it be that we read here that Allah (swt) does not speak to them, and it is He (swt) who says:

 {قَالُوا رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْمًا ضَالِّينَ % رَبَّنَا أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَالِمُونَ % قَالَ اخْسَئُوا فِيهَا وَلَا تُكَلِّمُونِ }

(They will say, “Our Lord, our wretchedness overcame us, and we were a people astray % Our Lord, remove us from it, and if we were to return [to evil]، we would indeed be wrongdoers.” % He will say, “Remain despised therein and do not speak to Me.)  (Al-Muminoon: 106-108)

We answer that it is true that Allah (swt) says to them “do not speak to Me” but when the speech is denied from Allah (swt) it indicates the words of mercy, tranquility and kindness. As the words of punishment are of curse.

The best blessing granted to the believers on the Day of Judgment is Allah’s (swt) speaking to them and their looking at Him (swt):

{ وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ % إِلَىٰ رَبِّهَا نَاظِرَةٌ }

([Some] faces, that Day, will be radiant, (23) Looking at their Lord.)  (Al-Qiyaama: 22-23)

( وَلَا يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ ) (or will He purify them. And they will have a painful punishment.): After Allah (swt) will neither speak them, nor make them worthy of being near Him or purify them, following all these, they are yet to be severely tormented. Thus, their punishment will be doubled because they have concealed Allah’s methodology from people so caused their misguidance. Hence, they will carry the burden of their sins and the sins of those whom they misled.

[1] Sunan Ibn Majah, book of food, Hadith 3349

[2] Sunan Ibn Majah, book of food, Hadith 3349

الآية رقم (173) - إِنَّمَا حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَالدَّمَ وَلَحْمَ الْخِنزِيرِ وَمَا أُهِلَّ بِهِ لِغَيْرِ اللّهِ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلاَ عَادٍ فَلا إِثْمَ عَلَيْهِ إِنَّ اللّهَ غَفُورٌ رَّحِيمٌ

(173) - (He has only forbidden to you dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah. But whoever is forced, neither being inequitable nor aggressive there is no sin upon him. Indeed, Allah is Ever-Forgiving, Ever-Merciful.)

This verse mentions the forbidden food. There is a difference between the Arabic word (mayyet) with a stress on the letter ‘y’ (to die) and the word (mayt) without the stress on the letter(y) (dead). Allah (swt) says:

{ إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ }

(Indeed, you are to die, and indeed, they are to die.)  (Al-Zumar: 30)

In this verse (mayyet) with a stress on the letter ‘y’ means that one is going to die certainly even if alive at present. While, the Arabic word (mayt) without the stress denotes an actually dead being. Notice the accuracy of the Holy Qur’an, Allah (swt) has made unlawful the already dead animals (maytah) not the (mayyetah) or the animals that will die in future! For if this has been the case then every animal will be unlawful to eat; because we cannot eat chicken, sheep, cow, anything, because all of them will die when they are slaughtered. Yet, as long as Allah (swt) says: “dead animals,” (maytah) with no stress on the letter (y) hence, the intended meaning is the animal which has already died before being slaughtered. Why? Because there is a difference between being killed and being dead fatedly. Killing is the destruction of the body structure and after that the spirit comes out while by death the soul moves out of the body first then the body structure is destroyed.

Why eating a chicken or a sheep is forbidden in case they died fatedly and not by slaughtering? We know that, in humans and in animals, there are veins and arteries whose spoiled blood is purified by the kidneys, and there is good blood as well.

When an animal is dead fatedly without being slaughtered, its blood which carries harmful substances in it is not shed but it is kept inside its body and becomes corrupted. If we look at two chickens, one is slaughtered and the other is suffocated, we note a difference in their colour and in their taste after they are cooked.

That is because the spoiled blood spilled out when the animal was slaughtered.

Therefore, the objective of forbidding eating of the dead animal is obvious; because it is corrupted; meaning part of its blood which has not yet been purified in the kidney is spoiled, and part of it is good. However, the spoiled blood corrupts the meat.

( حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ ) (He has only forbidden to you dead animals..): Here is an important and accurate point. We mentioned earlier that it is not permissible for anyone to interpret the Holy Qur’an unless he/she is qualified in the interpretation of the Holy Qur’an and the Sunnah of the Prophet (saws). Why? Because if you read this verse: ” He has only forbidden to you dead animals ” we understand that all dead are forbidden, but does the Sunnah allocate the generalization of the Holy Qur’an? Yes, it does according to what Allah (swt) says:

 {وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا}

(And whatever the Messenger has given you – take; and what he has forbidden you – refrain from.)  (Al-Hashr: 7)

The Messenger of Allah (saws) said:

Lawful to you two of the dead: fish and locusts, and two bloods: liver and spleen. ”[1]

Therefore, the Hadith specifies the generalization of the Holy Qur’an and excludes from the dead the fish and the locusts. What is the reason? The reason is that fish and locusts do not contain blood, and the spleen and liver, are hardened blood.

( وَالدَّمَ ) (blood..): God forbids the dead, because it contains blood. Hence blood should also be forbidden except for the liver and spleen. This is because blood is spoiled and it harms the human body.

( وَلَحْمَ الْخِنزِيرِ ) (the flesh of swine.): We said that pork has a lot of tapeworms. The science has recently discovered that there are germs and microbes in pork that are not found in any other animal. A man who eats pork may become seriously ill so Allah (swt) forbids eating it. Nevertheless, we refrain from eating pork because Allah (swt) has forbidden it and not because it harms the body.

( وَمَا أُهِلَّ بِهِ لِغَيْرِ اللَّهِ ) (and that which has been dedicated to other than Allah.): A name, other than the name of Allah (swt), was called during slaughtering. However, when Muslims slaughter the animals they say: In the name of Allah, Allah the great. So uttering a name other that of Allah (swt) during slaughtering is forbidden.

( فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَلَا إِثْمَ عَلَيْهِ ) (… But whoever is forced, neither being inequitable nor aggressive there is no sin upon him..): Necessities permit prohibitions. That is, whoever eats from the prohibited meat then he commits a sin, unless there is a necessity. Necessity has a condition, that is if a man has two choices to eat from what is prohibited or to die, then he may eat as much as enough to retain his life without exceed that.

( إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ ) (… Indeed, Allah is Forgiving and Merciful.): Why did Allah (swt) put this ending to this verse, even though there is no sin? Because as Allah (swt) forgives the intended sins, would not He forgive the sins of necessity!!! Look at the mercy and facilitation of the Islamic religion, it is a religion of ease. The Prophet (saws) said:

“Make things easy and do not make them difficult, cheer the people up by conveying glad tidings to them and do not repulse (them) “[2].

And He (saws) said:

“So, follow a middle course (in worship) …”[3]

Do not constrain people. Do not make of religion a belt that obstructs people’s issues. But use this religion just as our Prophet (saws) did, in a way that raised the people’s status. For He (saws) raised people to the standard of the Holy Qur’an’s granting. While some people want to descend the granting of the Qur’an to the human level. This is the difference. The Islamic religion is a religion of forgiveness, a religion of easiness. For whenever the Prophet (saws) was given choice between two options, he would choose the easier. The prophet (saws) did not practice austerity on people and said:

“Do not impose austerities on yourselves so that austerities will be imposed on you.“ [4]

This is the Islam religion which states an exception for each matter according to necessity. for example, a sick is given exception, even in fasting there are exceptions for the traveler and the sick, Allah (swt) says:

 {لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا }

(Allah does not charge a soul except [with that within] its capacity..)  (Al-Baqara: 286)

This is the Islamic and faith principle.

[1] Sahih Ibn Majah, Book of food, Hadith No (3314)

[2] Sahih Al-Bukhari, Book of knowledge, Hadith No (69)

[3] Sahih Al-Bukhari, Book of the tenderness of the heart, hadith No (6102).

[4]  Sunan Abi Dawud . Book of decency, section of envy, Hadith No. (4904)

الآية رقم (172) - يَا أَيُّهَا الَّذِينَ آمَنُواْ كُلُواْ مِن طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَاشْكُرُواْ لِلّهِ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ

(172) - (O, you who have believed, eat from the good things which We have provided for you and be grateful to Allah if it is [indeed] Him that you worship.)

This verse is a commitment order. When Allah (swt) says, “O you who have believed” then you do not have the choice to say: Yes, or No. Your freedom was before you join Islam:

 {لَا إِكْرَاهَ فِي الدِّينِ }

(There shall be no compulsion in [acceptance of] the religion.)  (Al-Baqraa: 256)

If you don’t want to believe, don’t believe.

 {فَمَن شَاءَ فَلْيُؤْمِن وَمَن شَاءَ فَلْيَكْفُرْ }

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

But when you believe thus you enter into a contract of faith with Allah (swt), you are obliged to maintain the requirements of this faith. I entered into a contract with Allah (swt), and I said: I believe in you O Lord. So Allah (swt) says to me: “O you who have believed,” That is: O, you how have believed in me do so and so. Whereas, Allah (swt) does not enforce His orders on the disbelievers. Allah (swt) does not say: O people, decreed upon you is fasting, and non-believers do not fast.

Hence, whenever any command follows; “O you who have believed,” it means there is a mandatory order for those who chose this religion freely and not by compulsion. Now Allah (swt) tells us that, as long as you believe in me then you may only eat what I allowed you to eat. Another verse says:

{ يَا أَيُّهَا النَّاسُ كُلُوا مِمَّا فِي الْأَرْضِ حَلَالًا طَيِّبًا وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ }

(O mankind, eat from whatever is on earth [that is] lawful and good and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.)  (Al-Baqraa: 168)

You may ask what is the difference between these two verses? In the verse that we are dealing with the address is mandatory to those who have believed, while Allah (swt) addresses mankind at large in the above verse, telling them all to eat only halal (lawful) for their benefit. Whereas for believers it is obligation regardless of the benefit, obedience is intended for no reason. Assuming that this food does not harm me, and Allah (swt) says to me, “Don’t eat it”, so I shouldn’t eat it. Why? “Because this is a disciplinary prohibition and not just a protective prohibition. What is the disciplinary prohibition? Allah (swt) forbid the children of Israel to eat what was halal (lawful) as a punishment for their injustice. As Allah (swt) says:

{ فَبِظُلْمٍ مِّنَ الَّذِينَ هَادُوا حَرَّمْنَا عَلَيْهِمْ طَيِّبَاتٍ أُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ عَن سَبِيلِ اللَّهِ كَثِيرًاً }

(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)

So, there is a Disciplinary Prohibition, not only for the sake of harm. We obey Allah’s orders because they are His, and not just for the sake of benefit. If Allah (swt) says to me: Do not eat pork, because it has tapeworm and I obeyed because of the fear of self-harm, in this case I achieve no worship or faith here. However, if He (swt) says to me: Don’t eat pork, and I obey without knowing the reason, then I am a worshiper and obedient to Allah (swt), this is because it is Allah’s order regardless the harm. There are many things which we do not know their reasons, Allah (swt) hid from us so it will become an act of obedience and worship, and even faith.  This is the case when our Lord (swt) tells us to make (Tawaf) or turning around the Kaaba seven times, to throw seven stones, or to pray (Al-Magrep) the sun set prayer three (Rak’ahs) or units!! Aren’t four units better than three? And why just two (Rak’ahs) units at (Al-Fajer) the dawn prayer is better than four?

The answer is: As long as Allah (swt) is addressing us, thus according to the essence of faith, we must accept His (swt) judgment. And the cause of accepting that rule is because it is issued by the ruler and the basis of faith is metaphysical; I do not say: “I believe in something in front of me”, but I do say I believe in the unseen.

( وَاشْكُرُوا لِلَّهِ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ ) (and be grateful to Allah if it is [indeed] Him that you worship.): What is the definition of worship? Worship means obedience, obeying the commander of whatever he orders. That is why when they say: We worship what we found our fathers worshipping, or they say: We worship idols. Let us ask them: What did the idols tell you? What did the sun tell you? What did they order you to do? What did they forbid you to do?

Therefore, this is not worship, for worship is: obeying the commander, obeying the orders. Notice the accuracy of the verses, the difference between the previous verses in which Allah (swt) says:

 {يَا أَيُّهَا النَّاسُ كُلُوا مِمَّا فِي الْأَرْضِ حَلَالًا طَيِّبًا }

(O mankind, eat from whatever is on earth [that is] lawful and good.) (Al-Baqara: 168)

and that which is mentioned here. Notice the accuracy of the wording of the Holy Qur’an. In the first verse the request is neither for worship nor obligation. Whereas, here Allah (swt) says, “O you who have believed.” The command is stated: “eat from the good things which We have provided for you and be grateful to Allah if it is [indeed] Him that you worship.”

Yet, in the first verse He (swt) does not end the verse with these words: “if it is [indeed] Him that you worship.” But instead He (swt) ends it with, “and do not follow the footsteps of Satan.” As such, worship means obedience, whether you know the reason or not. If you know the reason it is good, and if you do not know then it is enough for you that Allah (swt) knows. You just obey Allah’s commands.

الآية رقم (171) - وَمَثَلُ الَّذِينَ كَفَرُواْ كَمَثَلِ الَّذِي يَنْعِقُ بِمَا لاَ يَسْمَعُ إِلاَّ دُعَاء وَنِدَاء صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لاَ يَعْقِلُونَ

(171) - (The example of those who disbelieve is like that of one who shouts at what hears nothing but calls and cries - deaf, dumb and blind, so they do not understand.)

What is the literal meaning of the Arabic word (shouts)? It is a sound made by human being. For example, the shepherd makes a sound to gather his herd. This is called “Al- Naiiq“ in Arabic, then the herd follow him blindly.

( كَمَثَلِ الَّذِي يَنْعِقُ بِمَا لَا يَسْمَعُ إِلَّا دُعَاءً وَنِدَاءً ) (..that of one who shouts at what hears nothing but calls and cries..): The herd cannot understand the words of their shepherd they only hear invocation, calling out, hollow sound, no thought, no mind, no convincement, no argument, it is just a sound for them.

( صُمٌّ بُكْمٌ عُمْيٌ ) (deaf, dumb and blind.): Why is deafness always mentioned before dumbness? A man who hears nothing will speak nothing because you speak what you hear. If you have an Arabic child born in France, for example, would he speak Arabic unless his parents speak to him in Arabic? Of course not; he speaks of what he hears, if he does not hear it he will not speak it.

“Deaf” Deafness means a hearing impairment. The disbeliever hears but does not comprehend the meaning of what is being said.

“Blind”: They are blind of truth, and do not see the true meaning.

( فَهُمْ لَا يَعْقِلُونَ ) (so they do not understand.): Those who follow blindly, who imitate their predecessors and say:

{إِنَّا وَجَدْنَا آبَاءَنَا عَلَىٰ أُمَّةٍ وَإِنَّا عَلَىٰ آثَارِهِم مُّقْتَدُونَ }

(Indeed, we found our fathers upon a religion, and we are, in their footsteps, following.)  (Az-Zukhruf: 23)

They follow without reason, science, research, or evidence. Whereas our religion is a religion of evidence, of research, of science, of civilization, and of thought.

الآية رقم (170) - وَإِذَا قِيلَ لَهُمُ اتَّبِعُوا مَا أَنزَلَ اللّهُ قَالُواْ بَلْ نَتَّبِعُ مَا أَلْفَيْنَا عَلَيْهِ آبَاءنَا أَوَلَوْ كَانَ آبَاؤُهُمْ لاَ يَعْقِلُونَ شَيْئاً وَلاَ يَهْتَدُونَ

(170) - (And when it is said to them, "Follow what Allah has revealed," they say, "Rather, we will follow that which we found our fathers doing." Even though their fathers understood nothing, nor were they guided?)

In this verse, the Holy Qur’an examines the issue of blind following and imitation, which is a serious disease.

Generally imitation is a natural matter, because when a baby is born, he sees his father, mother and his brother moving their hands, so he moves his, standing, so he stands, as well as sitting, praying and eating so he does the same. So all the child’s first actions are an imitation of his family.

Therefore, generations repeat between parents and children through imitation and inherited habits which children have received from their parents. Nevertheless, Islam has settled rules that are controlled by the mind and Sharia (Islamic Low) to govern the imitation of parents and communities. Hence, if you see anyone who violates the rules of Allah (swt) such as your father, mother or brother, do not imitate them in this violating. So, blind imitation is unacceptable, and appropriate imitation is required for preserving the generations one after the other as well as preserving their values and heritage. Therefore, there is a fine line between imitation and non-imitation among the generations. The generation must preserve the traditions of the pre-generation, but with religious, mental and scientific rules.

Thus, if you want to follow your father or mother or the past generation, you have to follow them within the rules of reason, science and guidance that are part of the Islamic law and beware of blind imitation.

الآية رقم (169) - إِنَّمَا يَأْمُرُكُمْ بِالسُّوءِ وَالْفَحْشَاء وَأَن تَقُولُواْ عَلَى اللّهِ مَا لاَ تَعْلَمُونَ

(169) - (He only orders you to evil and immorality and to say about Allah what you do not know.)

Who orders you? He is the devil.

( بِالسُّوءِ وَالْفَحْشَاءِ ) (to evil and immorality..): What is the difference between evil and immorality?

Evil: The sins like backbiting and Gossiping.

Immortality: The sins that have prescribed punishments (Hadd) such as adultery or theft or others.

So there is a difference between Evil and Immortality, and from this verse:

  {وَلَا تَقْرَبُوا الزِّنَا إِنَّهُ كَانَ فَاحِشَةً وَسَاءَ سَبِيلًا}

(And do not approach unlawful sexual intercourse. Indeed, it is ever an immorality and is evil as a way.)  (Al-Israa:32)

it turns out that adultery is an immortality. Hence, the sin that has a prescribed punishment (Hadd) is called (Immorality), while the sin that has no prescribed punishment (Hadd) and requires repentance such as gossiping and ae backbiting is called Evil.

However, Satan seduces mankind with minor and major sins that are evil and immorality.

( وَأَن تَقُولُوا عَلَى اللَّهِ مَا لَا تَعْلَمُونَ ) (and to say about Allah what you do not know..): has multiple meanings:

– Denial of what is stated in the Holy Qur’an or by the Messenger of Allah (saws).

– Interpreting the Holy Qur’an in a way that does not comply with it as was revealed. Or interpreting the verses according to one’s desires, aims and individual interests.

الآية رقم (168) - يَا أَيُّهَا النَّاسُ كُلُواْ مِمَّا فِي الأَرْضِ حَلاَلاً طَيِّباً وَلاَ تَتَّبِعُواْ خُطُوَاتِ الشَّيْطَانِ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ

(168) - (O mankind, eat from whatever is on earth [that is] lawful and good and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.)

We note the accuracy of the Qur’anic statement, and we must always put the equation:

  {وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا}

(If it had been from [any] other than Allah, they would have found within it much contradiction.)  (An-Nisa: 82)

If the Qur’an had been written by human beings, it would have never come to their mind to put the sentence like this: (O mankind, eat from whatever is on earth [that is] lawful and good). The lawful and good would come with the address “O you who believe”. Why?

Because the believer is the one who responds to the requirements of the faith. As for the whole people, there are among them the unbeliever and the believer. Allah (swt) gives the bestowments to those whom He loves and those whom He loves not, but He gives religion to those whom He loves. However, when He gives sun, air, water, livelihood, goodness, health and money, He gives them to all people, believers and unbelievers. Only when Allah (swt) speaks about something related to faith, He says, “O you who believe”, and if there is an imposition of a task, He says:

 {يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ }

(O you who have believed, decreed upon you is fasting…)  (Al-Baqara: 183)

 {يا أَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا وَاسْجُدُوا وَاعْبُدُوا رَبَّكُمْ وَافْعَلُوا الْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ }

(O you who have believed, bow and prostrate and worship your Lord and do good – that you may succeed)  (Al-Hajj: 77) and so on…

( يَا أَيُّهَا النَّاسُ كُلُوا مِمَّا فِي الْأَرْضِ ) (O mankind, eat from whatever is on earth.): Eating is a general term, and man lives by the essentials of life, including food, which is the fuel of the body. When Allah (swt) addresses man in general, his speech is not limited to those who believe, but includes believers and others for Allah (swt) has created what is in the earth for all people, because the Lord’s bounties are to all human beings, to those who believe and to those who do not believe, as if to say to the unbelievers, “even if you do not believe, take the advice of believers and use lawful things; because they benefit you in your life”. When he says: (O mankind, eat from whatever is on earth [that is] lawful and good), it is out of advice to the unbeliever, but the believer has to abide, as stated in the verse:

{ يَا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِن طَيِّبَاتِ مَا رَزَقْنَاكُمْ }

(O you who have believed, eat from the good things which We have provided for you…)  (Al-Baqara: 172)

Here, there is an imposition of a task, and in Allah’s saying, (O mankind, eat from whatever is on earth [that is] lawful and good) there is no imposition of a task, and all people are addressed. Allah (swt) says to them, “Do not eat the unlawful (ḥarᾱm). Why?

For if you eat a dead animal, whether you are a believer or not, you would find that it has a different taste, and that it is rotten. Allah (swt) wants good for all people and for all humans, so He says, “eat lawful food”. He does not want anyone to be harmed; because the unlawful food harms the man in general.

Allah (swt) says to the atheist to not eat a dead animals or blood. He tells him to eat lawful food (ḥalᾱl), because ḥalᾱl food does not harm the man. This is an address to all human beings. As for the believer, the speech is different.

( وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ ) (and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.): the footsteps are the space between a step and another. Allah (swt) mentions that the Satan is a clear enemy to human beings. When the Satan was expelled from Allah’s mercy, and descended to earth, he swore by the Might of Allah (swt):

{قَالَ فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ }

([Iblees] said, “By your might, I will surely mislead them all.)  (Saad: 82)

“By your might” That is, by Your dispensing with the worship of your creation, I will surely mislead them all,

(Except, among them, Your chosen servants.)  (Saad: 83)

Consuming Halal includes food and money. The word “consume” is sometimes used for money.

 {وَلَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ }

(And do not consume one another’s wealth unjustly….)  (Al-Baqara: 188)

The inheritance is a scourge for the heirs, if the heir transgresses on the rights of others, as well as consume usury, taking bribes and consume others’ money unjustly.

الآية رقم (167) - وَقَالَ الَّذِينَ اتَّبَعُواْ لَوْ أَنَّ لَنَا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَمَا تَبَرَّؤُواْ مِنَّا كَذَلِكَ يُرِيهِمُ اللّهُ أَعْمَالَهُمْ حَسَرَاتٍ عَلَيْهِمْ وَمَا هُم بِخَارِجِينَ مِنَ النَّارِ

(167) - (Those who followed will say, "If only we had another turn [at worldly life] so we could disassociate ourselves from them as they have disassociated themselves from us." Thus will Allah show them their deeds as regrets upon them. And they are never to emerge from the Fire.)

( وَقَالَ الَّذِينَ اتَّبَعُوا ) (Those who followed will say.): Those who obeyed their dignitaries, who misled them, or those who followed Satan.

( كَرَّةً ) (another turn...): another opportunity.

( فَنَتَبَرَّأَ مِنْهُمْ كَمَا تَبَرَّءُوا مِنَّا ) (so we could disassociate ourselves from them as they have disassociated themselves from us.): and there would never be another opportunity.

( كَذَٰلِكَ يُرِيهِمُ اللَّهُ أَعْمَالَهُمْ حَسَرَاتٍ عَلَيْهِمْ ) (Thus will Allah show them their deeds as regrets upon them.): They would have sorrow and regret on the Day of Resurrection.

( وَمَا هُم بِخَارِجِينَ مِنَ النَّارِ ) (And they are never to emerge from the Fire.):

You were given the opportunity, and you have no other chance.

 {نُمَتِّعُهُمْ قَلِيلًا ثُمَّ نَضْطَرُّهُمْ إِلَىٰ عَذَابٍ غَلِيظٍ }

(We grant them enjoyment for a little; then We will force them to a massive punishment.)  (Luqman: 24)

Now you are free to choose. Choose either paradise or disbelief and getting astray, no one forces you.

{لَا إِكْرَاهَ فِي الدِّينِ ۖ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ }

(There shall be no compulsion in [acceptance of] the religion.)  (Al-Baqara: 256)

While, in the Hereafter, the ties of relationship would be cut off from them.

الآية رقم (166) - إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُواْ مِنَ الَّذِينَ اتَّبَعُواْ وَرَأَوُاْ الْعَذَابَ وَتَقَطَّعَتْ بِهِمُ الأَسْبَابُ

(166) - ([And they should consider that] when those who have been followed disassociate themselves from those who followed [them], and they [all] see the punishment, and cut off from them are the ties [of relationship)

Allah (swt) was talking about those who love the equals and counterparts [whom they had associated with Allah (swt)], which are either stones, humans or desires. Those, who have been followed disassociate themselves from those who followed them. The accursed Satan – who have been followed by many people – is the first to renounce those who have followed him.

 وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الْأَمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدتُّكُمْ فَأَخْلَفْتُكُمْ ۖ وَمَا كَانَ لِيَ عَلَيْكُم مِّن سُلْطَانٍ إِلَّا أَن دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي ۖ فَلَا تَلُومُونِي وَلُومُوا أَنفُسَكُم ۖ مَّا أَنَا بِمُصْرِخِكُمْ وَمَا أَنتُم بِمُصْرِخِيَّ ۖ إِنِّي كَفَرْتُ بِمَا أَشْرَكْتُمُونِ مِن قَبْلُ

(And Satan will say when the matter has been concluded, “Indeed, Allah had promised you the promise of truth. And I promised you, but I betrayed you. But I had no authority over you except that I invited you, and you responded to me. So do not blame me; but blame yourselves. I cannot be called to your aid, nor can you be called to my aid. Indeed, I deny your association of me [with Allah] before.)  (Ibrahim: 22)

Satan disowned those who had responded to his obsession, as Satan is the cause of badness, all oppressions and crimes. Moreover, the evil that weaves in the heart of the human is a result of the whispering of the devil and his attraction.

Therefore, Satan is the first to disown you, then everyone who have seduced you in this world, would disown you in the Hereafter.

( وَتَقَطَّعَتْ بِهِمُ الْأَسْبَابُ ) (and cut off from them are the ties [of relationship].): every human being will come alone on the Day of Judgment.

 { وَكُلُّهُمْ آتِيهِ يَوْمَ الْقِيَامَةِ فَرْدًا}

(And all of them are coming to Him on the Day of Resurrection alone.)  (Maryam: 95)

On this day:

 {لَّا يَجْزِي وَالِدٌ عَن وَلَدِهِ وَلَا مَوْلُودٌ هُوَ جَازٍ عَن وَالِدِهِ شَيْئًا ۚ }

(when no father will avail his son, nor will a son avail his father at all.)  (Luqman: 33)

{ كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ }

(Every soul, for what it has earned, will be retained.)  (Al-Muddaththir : 38)

Thus, the ties of relationship will be cut off. There will not be relations. You live there, in the Hereafter, only with the Causer, while in this world; we are in the world of reasons. If you do not drink, you will not quench the thirst, if you do not eat, you will starve, and if you do not move, you will not get the result of work.  This is because Allah (swt) has linked things to causes, man gets lost in the causes, and believes that the causes are the actors themselves, but in the Hereafter, the reasons will be cut off.

الآية رقم (165) - وَمِنَ النَّاسِ مَن يَتَّخِذُ مِن دُونِ اللّهِ أَندَاداً يُحِبُّونَهُمْ كَحُبِّ اللّهِ وَالَّذِينَ آمَنُواْ أَشَدُّ حُبًّا لِّلّهِ وَلَوْ يَرَى الَّذِينَ ظَلَمُواْ إِذْ يَرَوْنَ الْعَذَابَ أَنَّ الْقُوَّةَ لِلّهِ جَمِيعاً وَأَنَّ اللّهَ شَدِيدُ الْعَذَابِ

(165) - (And [yet], among the people are those who take other than Allah as equals [to Him]. They love them as they [should] love Allah. But those who believe are stronger in love for Allah. And if only they who have wronged would consider [that] when they see the punishment, [they will be certain] that all power belongs to Allah and that Allah is severe in punishment)

( وَمِنَ النَّاسِ ) (And [yet], among the people...): Although man knows that Allah (swt) is the Grantor of blessings, that He is the one who created, prepared all these blessings around him, and created for him water, air, seas, rivers, trees, plants, animals, all for him, yet: (And [yet], among the people..); not all people do that.

( أَندَادًا ) (Equals..): the equal is: the counterpart, identical, and parallel.

These equals and these counterparts are either the gods they have made and worshiped from idols and stones or the sun, or the desires. Allah (swt) says:

{ أَرَأَيْتَ مَنِ اتَّخَذَ إِلَٰهَهُ هَوَاهُ }

(Have you seen the one who takes as his god his own desire?)  (Al-Furqan: 43)

A man’s desire is a counterpart. Sometimes, a misguided man worships himself or worships others, because he believes that the kingdom of heaven and earth is in his hands. He also believes that they benefit and harm, give life and cause death, honor and humiliate. However, Allah (swt) alone is the One who grants life and causes death:

 قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَن تَشَاءُ وَتَنزِعُ الْمُلْكَ مِمَّن تَشَاءُ وَتُعِزُّ مَن تَشَاءُ وَتُذِلُّ مَن تَشَاءُ

(Say, “O Allah, Owner of Sovereignty, You give sovereignty to whom You will and You take sovereignty away from whom You will. You honor whom You will and You humble whom You will.)  (Al-Imran: 26)

He is the only Disposer, and He is the only Owner. Therefore, we must be aware not to direct out hearts towards the causes. We must not ignore the Lord of the causes and is the real Causer. However, despite all these signs of the existence of Allah, there ([yet], among the people are those who take other than Allah as equals [to Him]. They love them as they [should] love Allah.).

( وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِّلَّهِ ) (But those who believe are stronger in love for Allah..): believers are certain that Allah (swt) is the Beneficial and the Harmful. They love Allah (swt), and the evidence of their love for Allah (swt) that they surrender to his judgment.

How do you express your love for Allah (swt)?

You disobey God while showing to others that you love Him,

This is something that is outrageously impossible,

If your love for Him was true, then you would have obeyed Him,

Verily, the lover is utterly obedient to the one who he loves.

Love requires obedience, and it could not be to love Allah (swt) and disobey Him at the same time. Believers resort to Allah (swt) when they suffer affliction , as they thank Him for grace and tender. whereas, those who do take other than Allah (swt) as equals when they fall in calamities and exposed to anguish and pain, do they resort to those whom they love as they love Allah (swt)?

If lost in the desert, or was in a plane that would almost burn, or was sick and on death bed, the believer would call, “O Lord”. As for the one who does not believe in Allah (swt), does he then believe that, in these critical moments, whomsoever he loves and turns to, and whomsoever he takes other than Allah (swt) as a god, would save him? He would not resort to them at this moment; because he knows by instinct that Allah (swt) is the only one who saves him, removes his gloom , worry, as well as the only One who takes away his pain.

There is a happiness, which only the believer can feel. This happiness is originated from the certainty that faith has instilled in his heart. When the man knows that Allah (swt) is the one who lowers and raises, as well as connects and cuts, he lives in a spiritual harmony with himself, and his surroundings. Hence, if he suffers affliction , he would say, “indeed, we belong to Allah, and indeed to Him we will return,” and if he looks at the blessings, which he enjoys, he would resort to his Lord, by mentioning the Granter of these blessings and thanking Him. So that the believer is in a constant happiness, and this is based on Allah’s saying:

{ الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ اللَّهِ ۗ أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ }

(Those who have believed and whose hearts are assured by the remembrance of Allah. Unquestionably, by the remembrance of Allah hearts are assured.)  (Ar-Ra’d: 28)

( وَلَوْ يَرَى الَّذِينَ ظَلَمُوا ) (And if only they who have wronged would consider..): The oppressor is the one who oppresses others or oppresses himself. The one who oppresses others is the one who infringes upon the rights of others. However, the one who oppresses himself is the one who pleases it, gives it an immediate lust, and prevents it from permanent bliss. Whoever does unlawful, and knows that its result and punishment is the torment of Allah (swt), there is no doubt that he has wronged himself.

( إِذْ يَرَوْنَ الْعَذَابَ ) ([that] when they see the punishment , [they will be certain]..): They see with certainty. We, in this world, do not see the torment with the eye of certainty, so:

 أَلْهَاكُمُ التَّكَاثُرُ * حَتَّىٰ زُرْتُمُ الْمَقَابِرَ * كَلَّا سَوْفَ تَعْلَمُونَ * ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ * كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ * لَتَرَوُنَّ الْجَحِيمَ * ثُمَّ لَتَرَوُنَّهَا عَيْنَ الْيَقِينِ * ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ

(Competition in [worldly] increase diverts you % Until you visit the graveyards. % No! You are going to know. % Then no! You are going to know. % No! If you only knew with knowledge of certainty… % You will surely see the Hellfire. % Then you will surely see it with the eye of certainty. % Then you will surely be asked that Day about pleasure.)  (At-Takathur: 1-8)

The eye of certainty is when man really sees the torment on the Day of Resurrection.

( أَنَّ الْقُوَّةَ لِلَّهِ جَمِيعًا وَأَنَّ اللَّهَ شَدِيدُ الْعَذَابِ ) (that all power belongs to Allah and that Allah is severe in punishment.): When they see the torment and know that all the power belong to Allah (swt), all that were of the power of money, the power of the prestige, the power of health, out of the power of causes had disappeared, and that all power belong to Allah (swt).

الآية رقم (164) - إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالأَرْضِ وَاخْتِلاَفِ اللَّيْلِ وَالنَّهَارِ وَالْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِمَا يَنفَعُ النَّاسَ وَمَا أَنزَلَ اللّهُ مِنَ السَّمَاء مِن مَّاء فَأَحْيَا بِهِ الأرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٍ وَتَصْرِيفِ الرِّيَاحِ وَالسَّحَابِ الْمُسَخِّرِ بَيْنَ السَّمَاء وَالأَرْضِ لآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ

(164) - (Indeed, in the creation of the heavens and earth, and the alternation of the night and the day, and the [great] ships which sail through the sea with that which benefits people, and what Allah has sent down from the heavens of rain, giving life thereby to the earth after its lifelessness and dispersing therein every [kind of] moving creature, and [His] directing of the winds and the clouds controlled between the heaven and the earth are signs for a people who use reason)

Allah (swt) says in the previous verse:

 {وَإِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ ۖ لَّا إِلَٰهَ إِلَّا هُوَ الرَّحْمَٰنُ الرَّحِيمُ }

(And your Allah is one Allah. There is no deity [worthy of worship] except Him, the Most Merciful, Most Compassionate.)  (Al-Baqaraa: 163)

What is the sign that Allah (swt) is the Creator, and that He (swt) is one God? Allah (swt) wants us to believe in Him through reason, to infer His existence through His creatures and what He (swt) created in the universe, therefore, He (swt) says in this collective verse, which includes some of his creatures:

( إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ ) (Indeed, in the creation of the heavens and earth, and the alternation of the night and the day...): The human being is created, and when Allah (swt) created him, He (swt) prepared to him the elements of life; the sky is shading him, the earth is carrying him and he is between time and place. Time is the result of the alternation of night and day which is a sign which indicates that time is going with the human to his end. Allah (swt) clarifies that He (swt) who created the heavens, the earth, the time, and the place:

 {لَخَلْقُ السَّمَاوَاتِ وَالْأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ }

(The creation of the heavens and earth is greater than the creation of mankind, but most of the people do not know.)  (Al-Ghaafir: 57)

The meaning of the verse is a probative matter, because the earth from which human was created is greater than his own creation. When the substances that make up the human body and the that of the mud were analyzed the developed science discovered that there were 16 substances from Manganese to Oxygen and others are the same in both the clay and man as well.

{ مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَىٰ }

(From the earth We created you, and into it We will return you, and from it We will extract you another time.)  (Taa-Haa: 55)

That is to mean, from the earth human was created and to it he comes back, he is buried in the earth between the dust which he is created from.

{ هُوَ الَّذِي خَلَقَكُم مِّن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ يُخْرِجُكُمْ طِفْلًا }

(It is He who created you from dust, then from a sperm-drop, then from a clinging clot; then He brings you out as a child.)  (Al-Ghaafir: 67)

( إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ ) (Indeed, in the creation of the heavens and earth...): Not any human being could claim that he created the heavens and the earth, or the sun and the moon, or the succession of night and day, Allah (swt) is the one who says:

 {وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا }

(And it is He who has made the night and the day in succession for whoever desires to remember or desires gratitude.)  (Al-Furqaan: 62)

“in succession” That is, night comes after day, and day comes after night. The succession of night and day indicates the movement of the earth around the sun. The One Who created the heavens and the earth and created the succession of night and day is Allah (swt).

Al-Fulk: is the name of the ship, and the word Fulk is a plural and singular form as well, as Allah (swt) says about the prophet Noah (PBUH):

{ وَيَصْنَعُ الْفُلْكَ }

(And he constructed the ship.)  (Hud: 38)

The verse here means one ship. The fluidity of water, which carries the ship and the winds which moves it are ones of Allah’s miracles. Without this fluidity of the water, no ship can sail in the sea.

( وَمَا أَنزَلَ اللَّهُ مِنَ السَّمَاءِ مِن مَّاءٍ فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا ) (and what Allah has sent down from the heavens of rain, giving life thereby to the earth after its lifelessness...): Is water in the sky or in the earth? Water is in the earth, but it comes down from the sky. Three-quarters of the Earth is covered with seawater, oceans, and rivers, yet land forms only a quarter of the Earth. The larger the evaporation surface, the greater the speed of evaporation. This water evaporates and goes up to the sky, and then there occurs evaporation, intensification, pollination with the wind, and a difference in cold and heat leading to the falling of water. Therefore, water comes from the earth. Allah (swt) says:

 اللَّهُ الَّذِي يُرْسِلُ الرِّيَاحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُ فِي السَّمَاءِ كَيْفَ يَشَاءُ وَيَجْعَلُهُ كِسَفًا فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلَالِهِ ۖ فَإِذَا أَصَابَ بِهِ مَن يَشَاءُ مِنْ عِبَادِهِ إِذَا هُمْ يَسْتَبْشِرُونَ

(It is Allah who sends the winds, and they stir the clouds and spread them in the sky however He wills, and He makes them fragments so you see the rain emerge from within them. And when He causes it to fall upon whom He wills of His servants, immediately they rejoice.)  (Ar-Rum: 48)

However, in the earth, there is the water of the seas and oceans, which is reserved by some materials, and is not suitable for drinking. Allah (swt) has saved it from corruption. Allah (swt) has created everything good, and anything spoiled in the earth and in the universe, however, is spoiled by the hands of humans, Allah (swt) says:

{ ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ بِمَا كَسَبَتْ أَيْدِي النَّاسِ}

(Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned.)  (Ar-Rum: 40)

So, there is no corruption in the earth, nor in the sea, nor in the atmosphere, that of Allah’s creation. The corruption is a man-made. It is the people who corrupted the seas and polluted the air, who corrupted values, and who corrupted humans, while Allah (swt) has made everything good and ready to receive man, one of these things is saving the water in the earth:

 {وَأَنزَلْنَا مِنَ السَّمَاءِ مَاءً بِقَدَرٍ فَأَسْكَنَّاهُ فِي الْأَرْضِ ۖ وَإِنَّا عَلَىٰ ذَهَابٍ بِهِ لَقَادِرُونَ }

(And We have sent down rain from the sky in a measured amount and settled it in the earth. And indeed, We are Able to take it away.)  (Al-Mu’minun: 18)

Then comes the process of water evaporation. If we want to distill water and make it potable, we need large factories, while there is a divine laboratory working day and night on steaming water and returning it to earth. Therefore, Allah (swt) says, (and what Allah has sent down from the heavens of rain, giving life thereby to the earth after its lifelessness), because the earth lives and revives with water:

 {فَإِذَا أَنزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ وَأَنبَتَتْ مِن كُلِّ زَوْجٍ بَهِيجٍ }

(but when We send down upon it rain, it quivers and swells and grows [something] of every beautiful kind.)  (Al-Hajj: 5)

( وَبَثَّ فِيهَا مِن كُلِّ دَابَّةٍ ) (and dispersing therein every [kind of] moving creature...): Dabbah (in Arabic) is every creature moves on earth, and all the things that Allah (swt) has mentioned indicate that He is the Creator and prove this verse: ( And your god is one God). How do we know that God is one? Because had it been another God, he would have said: “I have created this creation”.

( وَتَصْرِيفِ الرِّيَاحِ ) (and [His] directing of the winds.): that is to say, wind conversion; had the winds been in one direction, the human would have become fatigue, but directing the wind is a mercy; once it is Easterly wind, once it is Western, and another time it is Southwesterly and so on.

( وَالسَّحَابِ الْمُسَخَّرِ بَيْنَ السَّمَاءِ وَالْأَرْضِ ) (and the clouds controlled between the heaven and the earth.): Being controlled means to be forced to do a movement that cannot be self-decided but rather to do what is ordered. For example, this cloud is decided to fall in Damascus as Allah (swt) has subjected it, the evaporation was done, the water preparation process has taken place in a place other than Damascus, and the water was led by the wind to fall in Damascus. These clouds were controlled to drop water in the place where the Controller willed it to be dropped in. This indicates that your God is one.

( لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ ) (are signs for a people who use reason.): the signs are the miracles that are clear evidences for those who comprehend. Allah (swt) has chosen the mind to be the means of receiving obligations, so we say that Islam is the religion of reason which urges to use mentality to prove the existence of Allah (swt). For that, Allah (swt) says, (are signs for a people who use reason). Thus, these signs are the ones that indicate the existence of Allah (swt). Therefore, when Nimrud argued with Abraham (PBUH):

  أَلَمْ تَرَ إِلَى الَّذِي حَاجَّ إِبْرَاهِيمَ فِي رَبِّهِ أَنْ آتَاهُ اللَّهُ الْمُلْكَ إِذْ قَالَ إِبْرَاهِيمُ رَبِّيَ الَّذِي يُحْيِي وَيُمِيتُ قَالَ أَنَا أُحْيِي وَأُمِيتُ ۖ قَالَ إِبْرَاهِيمُ فَإِنَّ اللَّهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ فَبُهِتَ الَّذِي كَفَرَ

(Have you not considered the one who argued with Abraham about his Lord [merely] because Allah had given him kingship? When Abraham said, “My Lord is the one who gives life and causes death,” he said, “I give life and cause death.” Abraham said, “Indeed, Allah brings up the sun from the east, so bring it up from the west.” So the disbeliever was overwhelmed [by astonishment].)  (Al-Baqara: 258)

Abraham (PBUH) used one of the signs of Allah’s existence, which is that Allah (swt) brings the sun from the east every day.

All that Allah (swt) has enumerated in this verse are miracles that reasonably indicate the existence of the Creator and could never be created by chance in this arrangement and order. As said the effector is known from the effect, and when you want to prove the existence of Allah (swt), look at the creation of Allah (swt), and look at the miracles created by Him, you would see the manifestations of Allah (swt), and this is the mental argument.

Islam uses reason, argument and evidence to prove the existence of Allah (swt), but the atheist does not count on the mind for if we ask him how the earth was created, he would say that the universe, the sun, the earth, and the planets were found by coincidence or by evolution. No sane person is convinced that coincidence may create such system, structure, and this sun that moves with precise calculation:

 {الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ }

(The sun and the moon [move] by precise calculation.)  (Ar-Rahman: 258)

Everything with Allah (swt) has a balance, amount and account. If the sun approached or moved away from the Earth a few millimeters or centimeters, it would burn or freeze the earth. Therefore, creation cannot be a coincidence, and Allah (swt) has given all signs that indicate his existence.

The religion of Islam is the religion of reason and science, Allah (swt) says:

 {فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ}

(So know, that there is no deity except Allah.)  (Muhammad: 19)

He (swt) did not say, “So say, [O Muhammad], that there is no deity except Allah.” From here, we do not discuss the others, especially in the age of science, civilization and technology, and tell them or force them to say that “There is no god but Allah”. Rather, we persuade people and teach them that there is no God but Allah (swt), because they will know and will reach through science that there is no God but Allah (swt).

الآية رقم (163) - وَإِلَـهُكُمْ إِلَهٌ وَاحِدٌ لاَّ إِلَهَ إِلاَّ هُوَ الرَّحْمَنُ الرَّحِيمُ

(163) - (And your Allah is one Allah. There is no deity except Him, the All merciful , The all compassionate)

(And your Allah is one Allah), (There is no deity except Him) and (the All merciful, The all compassionate.), these are the three doctrinal matters.

( وَإِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ) (And your Allah is one Allah...): No second to Him.

( لَّا إِلَٰهَ إِلَّا هُوَ ٌ) (There is no deity except Him,...): There is no deity except Him:

  {لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِيرُ }

(There is nothing like unto Him, and He is the Hearing, the Seeing. (Whatever you have in your mind Allah is different of it )  (Ash-Shura: 11)

Whatever you have in mind, Allah is different from that.

What is the difference between “Wahid” and “Ahad” in Arabic?

“Wahid” The One means that he has no second to Him, and ‘Ahad” means that He is not formed of parts. For Example: (To Allah belongs the loftiest similitude) The Chair is formed of wood, screws and glue. So, it consists of these parts.

Hence when we say: Allah (swt) is “Wahid and Ahad” it means that there is no second to him and He (swt) has not parts that come together to form Him. There is no god other than Allah (swt), this is agreed not only religiously but intellectually as well:

{ لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا }

(Had there been within the heavens and earth Allah s besides Allah, they both would have been ruined.)  (Al-Anbiyaa: 22)

These are doctrinal issues. If there has been a second God, He would have argued with the first God in creation and sending the Prophets. However, there is only one God and no deity except Him.

How can I infer the existence of Allah  through mentality? We will be guided to Him through His creation. Usually, we know anything from its impact; we see the earth, the heavens, the seas, and the alternation of night and day, so we see all these creations and all these signs.

This example is only to clarify the idea: When the door is knocked, we all know that there is a knocker. That means the effect is existed, so there must be an influencer. In addition, we may differ about the one who is knocking on the door, because the door is closed so the opinions will vary about the knocker, however we all agree that the door is knocked. If someone tells me that, he is the one who knocked on the door and no one else claimed that he is the doer then it becomes a mental judgmental that he is the one who knocked on the door until someone else attributes this act to himself.

However, Allah (swt) declares that He created the heavens and the earth. So it is His creation until another god comes and says that it is him who created the heavens and the earth, and that will never happen.

( الرَّحْمَٰنُ الرَّحِيمُ ) (the All merciful , The all compassionate.): Why does Allah (swt) say, the All Merciful, The All Compassionate? and He (swt) does not say, the Mighty, the Ever-Forgiving , or the Avenger, the Compeller, or the Holy King ?

These are the manifestations of the Lord (swt) with the two attributes The All Merciful, The All Compassionate. For that, He (swt) started the Holy Qur’an with In the name of Allah the Most Merciful, the Most Compassionate “. However, there are many attributes to Allah (swt), among them are the Most Merciful, the Most Compassionate. The manifestations of these two attributes relate to everything Allah (swt) has created for human.

Allah (swt) created and prepared the universe to receive the human being. Then Allah (swt) prepared the man and everything with the manifestations of the two attributes the Most Merciful, the Most Compassionate.

What is the difference between the Most Merciful and the Most Compassionate?

Do the attributes of Allah (swt) increase and decrease? No, what is related to the attribute increases or decreases. The Most Merciful is wider and more comprehensive than the Most Compassionate. The Most Merciful is related to all human beings, believers and disbelievers, the obedient and disobedient. It manifests in livelihood, air, water, sun and moon…etc. Everything which is related to the attribute of the Most Merciful is for all human beings. Therefore, in the previous verses we find the response of Allah (swt) to the request of Ibrahim (PBUH) when he asked Allah (swt) by saying:

 وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَٰذَا بَلَدًا آمِنًا وَارْزُقْ أَهْلَهُ مِنَ الثَّمَرَاتِ مَنْ آمَنَ مِنْهُم بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۖ قَالَ وَمَن كَفَرَ فَأُمَتِّعُهُ قَلِيلًا ثُمَّ أَضْطَرُّهُ إِلَىٰ عَذَابِ النَّارِ ۖ وَبِئْسَ الْمَصِير

(And [mention] when Abraham said, “My Lord, make this a secure city and provide its people with fruits – whoever of them believes in Allah and the Last Day.” [Allah] said. “And whoever disbelieves – I will grant him enjoyment for a little; then I will force him to the punishment of the Fire, and wretched is the destination.)  (Al-Baqaraa: 126)

Allah (swt) gives the believer and the disbeliever but Allah (swt) grants enjoyment the disbeliever a little in this world. The Most Merciful gives all without exception. He (swt) does not say to the sun to brighten up the believers, and keep away from the disbelievers. As for the Most Compassionate, Allah (swt) declares that only the believers enter Paradise so it is not possible for the disbeliever to say that he will enter the Paradise by Allah’s attribute of Compassionate in the Hereafter.

Hence, Allah (swt) is the Most Merciful in this worldly life and He (swt) is the Most Compassionate in the Hereafter. His mercy in the Hereafter is just for those who believe in Him (swt), and His mercy in this life is for those who believe in him (swt) as well as those who disbelieve in him (swt).