الآية رقم (127) - وَيَسْتَفْتُونَكَ فِي النِّسَاء قُلِ اللّهُ يُفْتِيكُمْ فِيهِنَّ وَمَا يُتْلَى عَلَيْكُمْ فِي الْكِتَابِ فِي يَتَامَى النِّسَاء الَّلاتِي لاَ تُؤْتُونَهُنَّ مَا كُتِبَ لَهُنَّ وَتَرْغَبُونَ أَن تَنكِحُوهُنَّ وَالْمُسْتَضْعَفِينَ مِنَ الْوِلْدَانِ وَأَن تَقُومُواْ لِلْيَتَامَى بِالْقِسْطِ وَمَا تَفْعَلُواْ مِنْ خَيْرٍ فَإِنَّ اللّهَ كَانَ بِهِ عَلِيمًا

(127) - {And they request from you, [O Muhammad], a [legal] ruling concerning women. Say, "Allah gives you a ruling about them and [about] what has been recited to you in the Book concerning the orphan girls to whom you do not give what is decreed for them - and [yet] you desire to marry them - and concerning the oppressed among children and that you maintain for orphans [their rights] in justice." And whatever you do of good - indeed, Allah is ever Knowing of it.}

What is the difference between (And they request a ruling) and (And they ask)? The first one refers to asking about instruction and rulings as in the verses:

 وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ

(And they ask you about menstruation.) (Al-Baqara: 222)

Then the answer comes:

 قُلْ هُوَ أَذًى فَاعْتَزِلُوا النِّسَاءَ فِي الْمَحِيضِ ۖ وَلَا تَقْرَبُوهُنَّ حَتَّىٰ يَطْهُرْنَ ۖ فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ ۚ إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ

(Say, “It is harm, so keep away from wives during menstruation. And do not approach them until they are pure. And when they have purified themselves, then come to them from where Allah has ordained for you. Indeed, Allah loves those who are constantly repentant and loves those who purify themselves.”) (Al-Baqara: 222)

And:

 يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ

(They ask you, [O Muhammad], about the new moons.) (Al-Baqara: 189)

The answer comes:

 قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ

(Say, “They are measurements of time for the people and for Hajj.”) (Al-Baqara: 189)

Whereas (And they request a ruling) is asking about a ruling already revealed, but they want to have more explanations and details about. Accordingly, when we say that a person gives a ruling about a matter, it means that he explains the ruling which already exists.

So here, they request a ruling concerning women in general.

At the beginning of this Surah, the question was about women, about inheritance and marriage, and what is related to them of what is permissible and what is forbidden. It is known that before Islam, women were a possession in all parts of the earth, an adornment and a tool, and they used to bury girls alive while women had no rights. And when Islam came, it gave women their rights. In this verse, there is an answer to a young men’s question about women:

( قُلِ اللَّهُ يُفْتِيكُمْ فِيهِنَّ وَمَا يُتْلَىٰ عَلَيْكُمْ فِي الْكِتَابِ فِي يَتَامَى النِّسَاءِ ) (…Say, “Allah gives you a ruling about them and [about] what has been recited to you in the Book concerning the orphan girls …): Allah (swt) clarifies and gives instruction about them what comes in the beginning of this Surah. But why (the orphan girls)?

Allah (swt) mentions the weak element, which is the weakness of the orphan:

 وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَىٰ فَانكِحُوا مَا طَابَ لَكُم مِّنَ النِّسَاءِ مَثْنَىٰ وَثُلَاثَ وَرُبَاعَ ۖ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ۚ ذَٰلِكَ أَدْنَىٰ أَلَّا تَعُولُوا

(And if you fear that you will not deal justly with the orphan girls, then marry those that please you of [other] women, two or three or four. But if you fear that you will not be just, then [marry only] one or those your right hand possesses. That is more suitable that you may not incline [to injustice].) (An-Nisaa: 2)

Even polygamy, which was mentioned at the beginning of this Surah, began with the issue of orphans, because preserving the rights of orphans is a priority. The guardian in the pre-Islamic era either married the girl and took her money or get her married her and withheld the money from her. So Islam came to correct these matters and give women their rights, so the first right to draw attention to it is the rights of orphans.

( وَالْمُسْتَضْعَفِينَ مِنَ الْوِلْدَانِ ) (…and concerning the oppressed among children …): That during the time of Pre-Islam, they used to deny young children and females a share of inheritance, this what Islam has forbidden.

( وَأَن تَقُومُوا لِلْيَتَامَىٰ بِالْقِسْطِ ) (…and that you maintain for orphans [their rights] in justice.”…): Society must be based on justice for orphans. The Prophet (saws) said:

“I will be like this in Jannah with the person who takes care of an orphan”. Messenger of Allah (saws) raised his forefinger and middle finger by way of illustration.[1]  

He (saws) used to wipe the head of the orphan, and even considered this wiping is a reason to enter Paradise. Therefore, the application of justice with orphans is to preserve their money and rights, prevent abuse and prevent the marriage of orphans in order to seizure their money.

( وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ كَانَ بِهِ عَلِيمًا ) (…And whatever you do of good – indeed, Allah is ever Knowing of it): It suffices that doing good is known to Allah (swt), so do not make doing good for the sake of praise by humans, but you must put in yourself, your mind, and your heart, the Lord of mankind. Some people in this era are trying to attribute to religion what Allah (swt), His Messenger, or all religions did not say. Religions came as a mercy to the worlds and for the good of man.

[1] Sahih al-Bukhari: The Book of Divorce, Hadith No. 4998.

الآية رقم (126) - وَللّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَكَانَ اللّهُ بِكُلِّ شَيْءٍ مُّحِيطًا

(126) - {And to Allah belongs whatever is in the heavens and whatever is on the earth. And ever is Allah, of all things, encompassing.}

Allah (swt) makes it clear that the ownership of what is in the heavens and what is on the earth belongs to Him (swt) alone, and He (swt) does whatever He wills with His possessions, thus relief His creation with this truth.

Allah (swt) as well is ever encompassing of all the things with His knowledge and power.

الآية رقم (125) - وَمَنْ أَحْسَنُ دِينًا مِّمَّنْ أَسْلَمَ وَجْهَهُ لله وَهُوَ مُحْسِنٌ واتَّبَعَ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَاتَّخَذَ اللّهُ إِبْرَاهِيمَ خَلِيلاً

(125) - {And who is better in religion than one who submits himself to Allah while being a doer of good and follows the religion of Abraham, inclining toward truth? And Allah took Abraham as an intimate friend.}

Belief in Allah (swt) means that a person submits to Him in what He commands and forbids, and does not take any lord or deity besides Him (swt).

( وَهُوَ مُحْسِنٌ ) (…while being a doer of good …): It is not sufficient to pray, fast, and perform acts of worship without doing a good (Ihsan), and Ihsan is to worship Allah (swt) as if you see Him  and if you do not see Him, then He sees you, and it is in everything and above everything:

 وَبِالْوَالِدَيْنِ إِحْسَانًا

(and to parents do good) (An-Nisaa: 36)

This is the religion of Islam, the religion of benevolence to parents, relatives, neighbors, society, all people, birds, animals and plants.

 وَمَنْ أَحْسَنُ قَوْلًا مِّمَّن دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحًا وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ % وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ۚ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ % وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ

(And who is better in speech than one who invites to Allah and does righteousness and says, “Indeed, I am of the Muslims.” % And not equal are the good deed and the bad. Repel [evil] by that [deed] which is better; and thereupon the one whom between you and him is enmity [will become] as though he was a devoted friend. % But none is granted it except those who are patient, and none is granted it except one having a great portion [of good]) (Fussilat: 33-35)

( وَاتَّبَعَ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ۗ وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا ) (…and follows the religion of Abraham, inclining toward truth? And Allah took Abraham as an intimate friend): The prophets (PBUT) came from Ibrahim, Isaac and Ismail, and from Isaac came Jacob, and from Jacob came the tribes and Joseph, and after them came Moses, Jesus, David, Solomon, Zakaria, Yahya and Ismail, from whom came the Prophet Muhammad (saws).

Allah (swt) made Ibrahin (PBUH) a Khalil (as an intimate friend) because of the many trials he faced, of which the first is:

 وَإِذِ ابْتَلَىٰ إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ ۖ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا ۖ قَالَ وَمِن ذُرِّيَّتِي ۖ قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ

(And [mention, O Muhammad], when Abraham was tried by his Lord with commands and he fulfilled them. [Allah] said, “Indeed, I will make you a leader for the people.” [Abraham] said, “And of my descendants?” [Allah] said, “My covenant does not include the wrongdoers.”) (Al-Baqara: 124)

Another trial when Nimrod threw him (PBUH) in fire, at that moment, Ibrahim was visited by the Angel Jibreel, who said: “Is there anything you wish for?”. Ibrahim (PBUH) answered: I have no request from you. As for Allah, it is enough for Him to know of my condition”. This certainty and deep faith from the father of the Prophets, Ibrahim Al-Khalil, made him assume this position, Khalil Al-Rahman (As an intimate friend of Allah), as well as the affliction with regard to Hajar when he said:

 رَّبَّنَا إِنِّي أَسْكَنتُ مِن ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي زَرْعٍ عِندَ بَيْتِكَ الْمُحَرَّمِ رَبَّنَا لِيُقِيمُوا الصَّلَاةَ فَاجْعَلْ أَفْئِدَةً مِّنَ النَّاسِ تَهْوِي إِلَيْهِمْ وَارْزُقْهُم مِّنَ الثَّمَرَاتِ لَعَلَّهُمْ يَشْكُرُونَ

(Our Lord, I have settled some of my descendants in an uncultivated valley near Your sacred House, our Lord, that they may establish prayer. So make hearts among the people incline toward them and provide for them from the fruits that they might be grateful.) (Ibrahim: 37)

Where Allah (swt) commanded him to leave her and her infant son Ismail in a valley in which there was no plant, animal, bird, or water at that time, so he complied with the command of Allah (swt), and then Hajar said: “Allah will not forsake us”. After that, Allah (swt) tried him with his son, Ismail (PBUH):

 فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانظُرْ مَاذَا تَرَىٰ ۚ قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ ۖ سَتَجِدُنِي إِن شَاءَ اللَّهُ مِنَ الصَّابِرِينَ

(And when he reached with him [the age of] exertion, he said, “O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think.” He said, “O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast.” ) (As-saffat: 102)

الآية رقم (124) - وَمَن يَعْمَلْ مِنَ الصَّالِحَاتَ مِن ذَكَرٍ أَوْ أُنثَى وَهُوَ مُؤْمِنٌ فَأُوْلَـئِكَ يَدْخُلُونَ الْجَنَّةَ وَلاَ يُظْلَمُونَ نَقِيرًا

(124) - {And whoever does righteous deeds, whether male or female, while being a believer - those will enter Paradise and will not be wronged, [even as much as] the speck on a date seed.}

In religion there is no difference between males and females in this regard. The rights that the Islam has given to woman, has never been given by any worldly legislation nor divine ones since Adam (PBUH) has descended to earth till now.

( وَهُوَ مُؤْمِنٌ ) (…while being a believer …): The one who does the righteous deeds should be a believer not a disbeliever.

الآية رقم (123) - لَّيْسَ بِأَمَانِيِّكُمْ وَلا أَمَانِيِّ أَهْلِ الْكِتَابِ مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ وَلاَ يَجِدْ لَهُ مِن دُونِ اللّهِ وَلِيًّا وَلاَ نَصِيرًا

(123) - {Paradise is not [obtained] by your wishful thinking nor by that of the People of the Scripture. Whoever does a wrong will be recompensed for it, and he will not find besides Allah a protector or a helper.}

The issue is not wishful thinking, for example, that I hope that my destiny will be to Heaven, no, but rather: “Whoever does”, so the matter is connected with the deed. The basic truth that all the devine religions have ever brought has been explained by Allah (swt) here in an unambiguous manner: whoever does evil will be punished for that, so how can it be said that Islam or any of the religions calls for hatred, murder, extremism or extremism!!

الآية رقم (122) - وَالَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا وَعْدَ اللّهِ حَقًّا وَمَنْ أَصْدَقُ مِنَ اللّهِ قِيلاً

(122) - {But the ones who believe and do righteous deeds - We will admit them to gardens beneath which rivers flow, wherein they will abide forever. [It is] the promise of Allah, [which is] truth, and who is more truthful than Allah in statement.}

Believing without deeds is not sufficient because faith is what is settled in the heart and is proved by action which is a righteous deed in which there is good for people and all of humanity. If people hope for our good and are safe from our evil, then we will be among those who do righteous deeds.

( وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلً ) (…and who is more truthful than Allah in statement): Truthfulness is the conformity of words to reality. Absolutely, there is no one more truthful than Allah (swt), and His promises are definitely true.

The Paradise is unseen and the Prophet (saws) said in a Holy Hadith:

“There will be bounties which no eye has seen, no ear has heard and no human heart has ever perceived.”[1]

When Allah (swt) describes the Paradise, He begins with the word (The example), as in this verse:

 مَّثَلُ الْجَنَّةِ الَّتِي وُعِدَ الْمُتَّقُونَ ۖ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ ۖ أُكُلُهَا دَائِمٌ وَظِلُّهَا ۚ تِلْكَ عُقْبَى الَّذِينَ اتَّقَوا ۖ وَّعُقْبَى الْكَافِرِينَ النَّارُ

(The example of Paradise, which the righteous have been promised, is [that] beneath it rivers flow. Its fruit is lasting, and its shade. That is the consequence for the righteous, and the consequence for the disbelievers is the Fire.) (Al-Baqara: 285)

Because the talking is about something unseen, so Allah (swt) wants to bring it closer to our minds, for example, the Paradise contains wine, but it is not like the known wine in this world.

Concerning the unseen matters, there is no one more truthful than Allah (swt), as long as you believe in Allah (swt) mentally, you must believe that the Qur’an is from Allah, that our master Muhammad is the Messenger of Allah, and that all the Prophets are from the chosen Prophets of Allah (swt):

 آمَنَ الرَّسُولُ بِمَا أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ ۚ كُلٌّ آمَنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِّن رُّسُلِهِ ۚ وَقَالُوا سَمِعْنَا وَأَطَعْنَا ۖ غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ

(The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in Allah and His angels and His books and His messengers, [saying], “We make no distinction between any of His messengers.” And they say, “We hear and we obey. [We seek] Your forgiveness, our Lord, and to You is the [final] destination.”) (Al-Baqara: 285)

They say: “We hear and we obey”, not: “We hear and we do not obey” as the Jews did. Hence, believing in the unseen matters is an integral part of believing in Allah (swt). Believing in His angels, His Books, His messengers and the Day of Judgement are all of the unseen.

[1] Sahih al-Bukhari: Book of beginning of Cretion, Chapter of Description of the Paradise and that it is a creation, Hadith No. 3072.

الآية رقم (121) - أُوْلَـئِكَ مَأْوَاهُمْ جَهَنَّمُ وَلاَ يَجِدُونَ عَنْهَا مَحِيصًا

(121) - {The refuge of those will be Hell, and they will not find from it an escape.}

Whoever follows Satan and the path of Satan, his abode is the place to which Satan will take refuge, that is Hell and the miserable fate, and he will not be able to escape from it. Always when Allah (swt) talks about Hell, He (swt) talks directly about Heaven so that a person is between encouragement and intimidation, between mercy and punishment.

الآية رقم (120) - يَعِدُهُمْ وَيُمَنِّيهِمْ وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلاَّ غُرُورًا

(120) - {Satan promises them and arouses desire in them. But Satan does not promise them except delusion.}

( يَعِدُهُمْ وَيُمَنِّيهِمْ ) (Satan promises them and arouses desire in them …): He promises and not fulfil his promise. So the Muslim should always follow the path that Allah (swt) directs us to in the Holy Qur’an:

وَإِمَّا يَنزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ ۚ إِنَّهُ سَمِيعٌ عَلِيمٌ

(And if an evil suggestion comes to you from Satan, then seek refuge in Allah. Indeed, He is Hearing and Knowing.) (Al-A’raf: 200)

Even that when you engage in prayer or while you are reading the Qur’an and suddenly your mind goes far thinking in the daily matters, then you have to say: I seek refuge in Allah from Satan. And after that resume your reading, so that Satan will not whisper to you anymore.

( وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا ) (…But Satan does not promise them except delusion): Satan’s promises are nothing but deceptions and indeed he will them to great loss.

الآية رقم (119) - وَلأُضِلَّنَّهُمْ وَلأُمَنِّيَنَّهُمْ وَلآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الأَنْعَامِ وَلآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللّهِ وَمَن يَتَّخِذِ الشَّيْطَانَ وَلِيًّا مِّن دُونِ اللّهِ فَقَدْ خَسِرَ خُسْرَانًا مُّبِينًا

(119) - {And I will mislead them, and I will arouse in them [sinful] desires, and I will command them so they will slit the ears of cattle, and I will command them so they will change the creation of Allah." And whoever takes Satan as an ally instead of Allah has certainly sustained a clear loss.}

( وَلَأُضِلَّنَّهُمْ ) (And I will mislead them …): The way which he will walk through is the misleading, that is to drive people out of the right path and the means which lead them to the purpose that the Prophets and the Messengers came with.

( وَلَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الْأَنْعَامِ ) (…and I will command them so they will slit the ears of cattle …): The cattle include camels, cows and sheep. They used to cut the ears of the cattle that were promised to be slaughtered at idols. The cattle whose ears have been cut is known that it is a vow to idolatry, and this is the work of Satan.

  ( وَلَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ ) (…and I will command them so they will change the creation of Allah.”…): They change the nature upon which Allah (swt) has created all people, such as transforming a male into a female and a female into a male. Allah (swt) creates from nothing:

 اللَّهُ خَالِقُ كُلِّ شَيْءٍ ۖ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ وَكِيلٌ

(Allah is the Creator of all things, and He is, over all things, Disposer of affairs.) (Az-Zumar: 62)

As for you, you say that you made a machine or any device. This workmanship must have materials so that you can make it. You cannot say that you created glasses because you did not create them from nothing but from raw materials such as iron and glass. Only Allah (swt) can do that.

( وَمَن يَتَّخِذِ الشَّيْطَانَ وَلِيًّا مِّن دُونِ اللَّهِ فَقَدْ خَسِرَ خُسْرَانًا مُّبِينًا ) (…And whoever takes Satan as an ally instead of Allah has certainly sustained a clear loss): Allah (swt) states that on the day of Return Satan will say:

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

(“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.) (Ibrahim: 22)

So whoever takes Satan as a protector instead of Allah (swt) he will have lost this life and will be dismissed from Allah’s mercy and his dwelling will be Hell.

الآية رقم (118) - لَّعَنَهُ اللّهُ وَقَالَ لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَّفْرُوضًا

(118) - {Whom Allah has cursed. For he had said, "I will surely take from among Your servants a specific portion.}

Allah (swt) cursed him, that is, expel him from his mercy because he did not accept His command. The difference between Adam’s (PBUH) disobedience and Satan’s disobedience is that Satan was one of the jinn and he was present in the gathering of angels, and when Allah (swt) commanded them to prostrate to Adam, they prostrated except Satan, he refused and was arrogant and said:

 أَأَسْجُدُ لِمَنْ خَلَقْتَ طِينًا

(“Should I prostrate to one You created from clay?”) (Al-Israa: 61)

He refused the command of Allah (swt) and was arrogant, so he deserved the curse and dismissed from Allah’s mercy. Whereas Adam (PBUH) disobeyed but then he admitted his sin and repented:

 وَعَصَىٰ آدَمُ رَبَّهُ فَغَوَىٰ % ثُمَّ اجْتَبَاهُ رَبُّهُ فَتَابَ عَلَيْهِ وَهَدَىٰ

(And Adam disobeyed his Lord and erred. % Then his Lord chose him and turned to him in forgiveness and guided [him].) (Taha: 121-122)

( وَقَالَ لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَّفْرُوضًا ) (…For he had said, “I will surely take from among Your servants a specific portion.): This was when Satan (Iblis) came down to earth by the order of Allah (swt) and said as Allah tells us:

قَالَ أَنظِرْنِي إِلَىٰ يَوْمِ يُبْعَثُونَ

([Satan] said, “Reprieve me until the Day they are resurrected.”) (Al-A’raf: 14)

 قَالَ فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ

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

الآية رقم (117) - إِن يَدْعُونَ مِن دُونِهِ إِلاَّ إِنَاثًا وَإِن يَدْعُونَ إِلاَّ شَيْطَانًا مَّرِيدًا

(117) - {They call upon instead of Him none but female [deities], and they [actually] call upon none but a rebellious Satan.}

Because they claimed that the angels are the daughters of Allah (swt) and they used to worship them instead, but indeed by doing that are worshipping but a rebellious Satan. The Arabic Quranic word used for (rebellious) means the smooth one that you can’t get or hold, he evades every matter:

 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 ۗ إِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ

(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. Indeed, for the wrongdoers is a painful punishment.”) (Ibrahim: 22)

So he only promises people and his promise is not fulfilled.

الآية رقم (116) - إِنَّ اللّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاء وَمَن يُشْرِكْ بِاللّهِ فَقَدْ ضَلَّ ضَلاَلاً بَعِيدًا

(116) - {Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with Allah has certainly gone far astray.}

Allah (swt) opened the door of repentance, He forgives all the sins except the association with Him. If someone may ask that Allah (swt) says in another verse that He (swt) forgives all the sins without exception:

قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَىٰ أَنفُسِهِمْ لَا تَقْنَطُوا مِن رَّحْمَةِ اللَّهِ ۚ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا ۚ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ

(Say, “O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful.”) (Az-Zumar: 53)

We answer that associating another God with Allah (swt) is not a sin, a sin is to commit a wrong while you know that Allah (swt) does exist, while to associate with Allah (swt) means denying His existence, so there is no contradiction between the two verses. Simply because it is not logic to forgive the sins of the one who denies the existence of Allah (swt), whereas forgiveness is for the believers who commit sins then repent.

الآية رقم (115) - وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءتْ مَصِيرًا

(115) - {And whoever opposes the Messenger after guidance has become clear to him and follows other than the way of the believers - We will give him what he has taken and drive him into Hell, and evil it is as a destination.}

( الْهُدَى ) (…guidance …): It is the straight path:

 وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ ۖ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ

(And, [moreover], this is My path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way.) (Al-An’am: 153)

The path which leads to the aim which is gaining the satisfaction of Allah (swt), it is Allah’s (swt) Book, the Sunnah of the Prophet (saws), his commands, actions and behavior. So, whoever opposes the Prophet (saws) and follows other than what were mentioned, he will be driven into bad destiny in the day of judgement.

الآية رقم (114) - لاَّ خَيْرَ فِي كَثِيرٍ مِّن نَّجْوَاهُمْ إِلاَّ مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلاَحٍ بَيْنَ النَّاسِ وَمَن يَفْعَلْ ذَلِكَ ابْتَغَاء مَرْضَاتِ اللّهِ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا

(114) - {No good is there in much of their private conversation, except for those who enjoin charity or that which is right or conciliation between people. And whoever does that seeking means to the approval of Allah - then We are going to give him a great reward.}

Allah (swt) disapproves the private conversation, but He (swt) made an exception: (except for those who enjoin charity or that which is right or conciliation between people.)

Is there any society that urges reform between people, justice, favor and charity in secret so that the poor are not harmed! These are some of Islam instructions, that is why when Omar Ibn Al-Khattab assumed the judiciary during the era of Abu Bakr (may Allah be pleased with them), Omar asked for exemption from the judiciary. Abu Bakr said to him: O Omar, is it because of the hardship of the judiciary you are asking for exemption? Omar said: “O Abu Bakr, what is my need for a people who knew their limits and adhere to them, if one of them fell ill, they visited him, and if he was poor, they give him money him, so what is the need for me to such people whose religion is advice, and the Qur’an is their behavior.” This is Islam religion.

الآية رقم (113) - وَلَوْلاَ فَضْلُ اللّهِ عَلَيْكَ وَرَحْمَتُهُ لَهَمَّت طَّآئِفَةٌ مُّنْهُمْ أَن يُضِلُّوكَ وَمَا يُضِلُّونَ إِلاُّ أَنفُسَهُمْ وَمَا يَضُرُّونَكَ مِن شَيْءٍ وَأَنزَلَ اللّهُ عَلَيْكَ الْكِتَابَ وَالْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ وَكَانَ فَضْلُ اللّهِ عَلَيْكَ عَظِيمًا

(113) - {And if it was not for the favor of Allah upon you, [O Muhammad], and His mercy, a group of them would have determined to mislead you. But they do not mislead except themselves, and they will not harm you at all. And Allah has revealed to you the Book and wisdom and has taught you that which you did not know. And ever has the favor of Allah upon you been great.}

This verse is a continuation of the previous verses that relate to the story of (To’ma bin Ubayraq) who stole the shield and the Prophet (saws) judged between him and the Jew with justice, and he was adamant on this ruling. This is evidence of the great status of our master, the Prophet (saws), and his infallibility by the grace and generosity of Allah (swt), for he is guided by revelation in every step and every matter.

( لَهَمَّت طَّائِفَةٌ مِّنْهُمْ أَن يُضِلُّوكَ ) (…a group of them would have determined to mislead you.…): They tried to embellish falsehood and obfuscate the truth, but Allah’s grace and mercy prevented them from doing so.

( وَأَنزَلَ اللَّهُ عَلَيْكَ الْكِتَابَ وَالْحِكْمَةَ ) (…And Allah has revealed to you the Book and wisdom…): The greatest bounty of Allah (swt) over His Messenger is the revelation of the Holy Qur’an, which is a guide to mankind, and it is the clear light and the cure for what is in the hearts:

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ ۙ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا

(And We send down of the Qur’an that which is healing and mercy for the believers, but it does not increase the wrongdoers except in loss.) (Al-Israa: 82)

( وَعَلَّمَكَ مَا لَمْ تَكُن تَعْلَمُ ) (…and has taught you that which you did not know…): When the angel Jibril descended to the Prophet (saws) in the cave he recited to him:

 اقْرَأْ وَرَبُّكَ الْأَكْرَمُ % الَّذِي عَلَّمَ بِالْقَلَمِ % عَلَّمَ الْإِنسَانَ مَا لَمْ يَعْلَمْ

(Recite, and your Lord is the most Generous – % Who taught by the pen – % Taught man that which he knew not.) (Al-‘Alaq: 3-5)

The beginning of religion is knowledge, and there is no place for ignorance among the Muslim believers, and the cornerstone of accountability is the mind. Therefore, the argument, the proof, and the rational proof were always the way that the Prophet (saws) used in his call to Allah (swt). He (saws) did not use violence, force, sword, terrorism, or blasphemy. At the very beginning of his (saws) call to Allah (swt), he ascended Safa mountain and said:

“Oh Sabah! ” All the Quraish gathered round him and said, “What is the matter?” He said: “Look, if I told you that an enemy is going to attack you in the morning or in the evening, would you not believe me?” They said, “Yes, we will believe you.” He said: “I am a warner to you in face of a terrible punishment.”[1]

He (saws) offered them the matter in a logic way. So, the greatest bounty of Allah (swt) is the revelation of the book to His Messenger and the knowledge it contains. When the angel Jibril asks the Prophet (saws) to read, the Prophet’s (saws) normal reply was: “I cannot read” because when a person may either read something written in front of him or something he has memorized and the angel Jibril repeated his question to the Prophet (saws) to read, however, Allah (swt) poured the knowledge in the heart of the Prophet (saws) so he consequently taught all the humanity. This is the great favour which was already mentioned. Allah (swt) not only has revealed to him (saws) the Book but also the (wisdom) which is reflected in the Sunnah, Hadiths and every act and command of the Prophet(saws).

( وَعَلَّمَكَ مَا لَمْ تَكُن تَعْلَمُ ) (…and has taught you that which you did not know …): The Prophet (saws) was unlettered, so every knowledge he has whether the Qur’an or the Sunnah was from Allah (swt):

 إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ % عَلَّمَهُ شَدِيدُ الْقُوَىٰ

(It is not but a revelation revealed, % Taught to him by one intense in strength) (An-Najm: 4-5)

( وَكَانَ فَضْلُ اللَّهِ عَلَيْكَ عَظِيمًا ) (…And ever has the favor of Allah upon you been great): Some may say that there is a repetition in this verse because it started with speaking about the favour of Allah (swt) and ends with it but each one has its significance. (وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكَ) at the beginning of the verse refers to the favour that Allah (swt) prevented the Prophet (saws) from lying about him and condemning the innocent. The second at the end of the verse is Allah’s favour that He revealed to His Messenger the Book and wisdom and taught him what he did not know.  

When Allah (swt) has not revealed the Qur’an to the Prophet (saws) all at once, because He (swt) wanted events to happen then rulings to be revealed:

 وَقَالَ الَّذِينَ كَفَرُوا لَوْلَا نُزِّلَ عَلَيْهِ الْقُرْآنُ جُمْلَةً وَاحِدَةً ۚ كَذَٰلِكَ لِنُثَبِّتَ بِهِ فُؤَادَكَ ۖ وَرَتَّلْنَاهُ تَرْتِيلًا

(And those who disbelieve say, “Why was the Qur’an not revealed to him all at once?” Thus [it is] that We may strengthen thereby your heart. And We have spaced it distinctly.) (Al-Furqan: 32)

The Holy Qur’an was revealed according to what was happening, so when the Qur’an was revealed after an event, it had been more beneficial for the rulings to be entrenched in the minds. The rulings cannot be comprehended if they were sent down all at once.

[1] Sahih Muslim: The Book of Faith, Hadith No. 208.

الآية رقم (112) - وَمَن يَكْسِبْ خَطِيئَةً أَوْ إِثْمًا ثُمَّ يَرْمِ بِهِ بَرِيئًا فَقَدِ احْتَمَلَ بُهْتَانًا وَإِثْمًا مُّبِينًا

(112) - {But whoever earns an offense or a sin and then blames it on an innocent [person] has taken upon himself a slander and manifest sin.}

 What is the difference between (offense) and (sin), a (sin) is to insist to do the wrong and repeat it, whereas (offense) is to commit a wrong deed but he repents

الآية رقم (111) - وَمَن يَكْسِبْ إِثْمًا فَإِنَّمَا يَكْسِبُهُ عَلَى نَفْسِهِ وَكَانَ اللّهُ عَلِيمًا حَكِيمًا

(111) - {And whoever commits a sin only earns it against himself. And Allah is ever Knowing and Wise.}

Allah (swt) says the word (earns) because this man thinks that this sin is for his sake, but indeed it is (against) himself and Allah (swt) is ever Knowing what he intends and what he does.

الآية رقم (110) - وَمَن يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللّهَ يَجِدِ اللّهَ غَفُورًا رَّحِيمًا

(110) - {And whoever does a wrong or wrongs himself but then seeks forgiveness of Allah will find Allah Forgiving and Merciful. }

 

It is true that who does wrong with others he wrongs himself, but wronging oneself is as killing it.

( ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُورًا رَّحِيمًا ) (…then seeks forgiveness of Allah will find Allah Forgiving and Merciful): As long as the man is asking for forgiveness and he is honest in his repentance and he is truthful in deciding not to commit the sin once again, then he will Allah (swt) Forgiving and Merciful, forgives the sins in the hereafter.

الآية رقم (109) - هَاأَنتُمْ هَـؤُلاء جَادَلْتُمْ عَنْهُمْ فِي الْحَيَاةِ الدُّنْيَا فَمَن يُجَادِلُ اللّهَ عَنْهُمْ يَوْمَ الْقِيَامَةِ أَم مَّن يَكُونُ عَلَيْهِمْ وَكِيلاً

(109) - {Here you are - those who argue on their behalf in [this] worldly life - but who will argue with Allah for them on the Day of Resurrection, or who will [then] be their representative?}

This speech is addressed to those who argued the Prophet (saws) and tried to convince him to accuse the Jew, Allah (swt) says to them: Who will stand in the day of judgement to argue for him and for he who was a habitually sinful deceiver, thief and aggressor!!

الآية رقم (108) - يَسْتَخْفُونَ مِنَ النَّاسِ وَلاَ يَسْتَخْفُونَ مِنَ اللّهِ وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لاَ يَرْضَى مِنَ الْقَوْلِ وَكَانَ اللّهُ بِمَا يَعْمَلُونَ مُحِيطًا

(108) - {They conceal [their evil intentions and deeds] from the people, but they cannot conceal [them] from Allah, and He is with them [in His knowledge] when they spend the night in such as He does not accept of speech. And ever is Allah, of what they do, encompassing.}

They concealed their evil deeds and intentions from the people because they feared that it would be said that a Muslim is a thief and the Jew is innocent, whereas the priority is to fear Allah (swt).