سورة : AlMaida

The One who owns the heavens and the earth owns the absolute power of disposal for everything in between them.

(… وَمَا فِيهِنَّ… ) (…and whatever is within them …): The literary scholars have said that the Arabic article used for (whatever) is used to refer to non-thinking beings, while (whoever) is used for rational and sensible beings. In this verse, the article for (whatever) is used. So, it shows that when Allah (swt) speaks of the Day of Judgement, every single creation, be it the thinking or non-thinking ones, will be on the same level.

(  وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ… ) (…And He is over all things competent): Whatever the thing may be, be it small or big, Allah Most Capable of it. To Him belong the dominion, absolute will and absolute power. He (swt) forgives whom He wills and punishes whom He wills. He wills that He will forgive the believers and punish the disbelievers and polytheists. Thus, no human being can elect himself as a judge and pass judgements upon people, i.e., by saying: ‘This person is a believer and that person is not a believer, this person enters Paradise, and that person enters Hellfire.’ These are only for Allah (swt) to decide.

This is because, truthfulness and sincerity in the world will lead to receiving benefit in the hereafter, for when a person is truthful to his Lord, he will attain His Pleasure.

(… رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ۚ… ) (…Allah being pleased with them, and they with Him. …): That is, they will be pleased with Allah’s gifts, for in Paradise are blessings which no eye has ever seen, no ear has ever heard of, and no human heart has ever thought of. And that is the ultimate triumph.

Observe the good manner of Prophet Jesus (PBUH) when requesting from Allah (swt):

(… إِن تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ) (If You should punish them – indeed they are Your servants;…): O my Lord, You are the One who created them, and they are Your Servants. If You were to punish them, it is totally up to the sovereignty of Your Power and Will, which we can never interfere in.

(  وَإِن تَغْفِرْ لَهُمْ فَإِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ… ) (…but if You forgive them – indeed it is You who is the Exalted in Might, the Wise): says: {The Exalted in Might, the Wise} instead of (Most Merciful), this shows the accuracy of the Quranic phrasing. If it was written by a human being, he would have written: (If You should punish them – indeed they are Your servants; but if You forgive them – indeed it is You who is The All-Forgiving, Most Merciful.).

However, it is not acceptable if the Prophet Jesus (PBUH) had said ‘The All-Forgiving, Most Merciful’, as it will be as if he is relying on the forgiveness and mercy of Allah (swt) to forgive them. But here, he relies instead on the might and wisdom of Allah (swt), since (The Exalted) is the One who is not in need of the worship of His Servants, and (The Wise) is the One who puts everything in its correct place. Thus, He knows whether they are worthy of forgiveness or not. This proves the accuracy of the Quran.

This will be among the things that Allah (swt) will address His Messenger Jesus the son of Mary (PBUH) with on the Day of Judgement:

(… أَأَنتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَٰهَيْنِ مِن دُونِ اللَّهِ ۖ… ) (…did you say to the people, ‘Take me and my mother as deities besides Allah?'”…): Prophet Jesus (PBUH) will say:

(… سُبْحَانَكَ مَا يَكُونُ لِي أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ… ) (…Exalted are You! It was not for me to say that to which I have no right.…): i.e., if this had come from me, You would have known it, O My Lord, as nothing is hidden from You. I did not say it or want it, nor did I keep it secret.

(… مَا قُلْتُ لَهُمْ إِلَّا مَا أَمَرْتَنِي بِهِ… ) (…I said not to them except what You commanded me …): Meaning, I did not call them except to what You sent me with and told me to convey.

Here, Allah (swt) answered the supplication of Prophet Jesus (PBUH). Then, Allah (swt) said:

(  فَمَن يَكْفُرْ بَعْدُ مِنكُمْ فَإِنِّي أُعَذِّبُهُ عَذَابًا لَّا أُعَذِّبُهُ أَحَدًا مِّنَ الْعَالَمِينَ … ) (…but whoever disbelieves afterwards from among you – then indeed will I punish him with a punishment by which I have not punished anyone among the worlds.”): This is because, you, O human being, have seen with your own eyes the miracle which serves as a proof of the Prophet’s truthfulness. So, if you still disbelieve after that, the torment will be harsh and severe.

The Disciples requested a table of food from the Messiah (PBUH). Instead, he replaced their request for it with the request for it to be a sign and celebration for people throughout the ages, which would be proof of the existence of Allah (swt). So, when Allah (swt) said to the Disciples: (“Indeed, I will send it down to you), He also told them after sending it down: (But whoever disbelieves afterwards from among you – then indeed will I punish him with a punishment by which I have not punished anyone among the worlds.”). This is why, we see the Prophet Jesus (PBUH) saying this at the end of the Surah:

  إِن تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ ۖ وَإِن تَغْفِرْ لَهُمْ فَإِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ

(If You should punish them – indeed they are Your servants; but if You forgive them – indeed it is You who is the Exalted in Might, the Wise.) (Al-Maida: 118)

The Messiah (PBUH) invoked Allah (swt) by saying: (“O Allah, our Lord…”). He used these two phrases; “O’ Allah” shows the Attribute of Godship while “our Lord” shows the Attribute of Lordship. The Attribute of Godship necessitates obedience, and this is achieved through the responsibilities which come with faith. As for the Attribute of Lordship, the (Lord) is the One in-charge of granting blessings and gifts.

(… أَنزِلْ عَلَيْنَا مَائِدَةً مِّنَ السَّمَاءِ تَكُونُ لَنَا عِيدًا لِّأَوَّلِنَا وَآخِرِنَا وَآيَةً مِّنكَ… ) (…send down to us a table [spread with food] from the heaven to be for us a festival for the first of us and the last of us and a sign from You.): The Prophet Jesus (PBUH) changed the request of the disciples, who had made the request from a materialistic perspective: {They said, “We wish to eat from it and let our hearts be reassured and know that you have been truthful to us and be among its witnesses.”}, as miracles are not new inventions, but are in actual fact the breaking of the laws of the universe. However, Prophet ‘Isa (PBUH) said: {Send down to us a table [spread with food] from the heaven to be for us a festival for the first of us and the last of us and a sign from You}, i.e., make it a miracle which will strengthen the faith. The word festival or celebration due to a great occurrence. So, this part touches the issue of principles and values. Then, he said:

(  وَارْزُقْنَا وَأَنتَ خَيْرُ الرَّازِقِينَ… ) (…And provide for us, and You are the best of providers.”): Provision does not necessarily mean food but can be in the form of anything else too. Therefore, Prophet Jesus (PBUH) did not say, ‘Provide for us food that we can eat from”, but rather, mentioned {a festival} first, as this is connected to principles and values. (And a sign from You} was also mentioned before it being a provision, as this table of food was a miracle which would become a festival and celebration for the first of us and the last of us throughout space and time.

The disciples answered Prophet Jesus (PBUH) by saying:

“Firstly: It will be our provision which we want to eat from.

Secondly: We will get reassurance by looking at the way it was sent down.” Thus, it would strengthen their faith.

 (  وَنَكُونَ عَلَيْهَا مِنَ الشَّاهِدِينَ… ) (…and be among its witnesses.”): i.e., it will serve as a miracle for everyone which we have become witnesses for.

When these sincere, pure and pious believers who were devoted to the path of Allah (swt) saw that Prophet Jesus (PBUH) could perform all those miracles with the permission of Allah, they asked him – as if to confirm their faith – to see with their own eyes, another miracle.

This is like the request of Prophet Abraham (PBUH):

 رَبِّ أَرِنِي كَيْفَ تُحْيِـي الْمَوْتَى

(“My Lord! Show me how you give life to the dead.”) (Al-Baqara: 260)

He believed that Allah (swt) is the Giver of life to the dead, but he wanted to see the way it was done.

So, it is in this same manner that the disciples, who were believers, said that. This is the reason this Surah is called Al-Maidah, which means ‘a table (spread with food)’.

(… هَلْ يَسْتَطِيعُ رَبُّكَ… ) (…can your Lord …): A question arises here: How is it that the disciples, who were believers in Allah (swt), and in the Prophet Jesus (PBUH) too, question if Allah could do the thing they had requested?

The answer: Among the Attributes of Allah (swt) is that He is All-Powerful and capable of doing everything. So, the word {can} in the phrase actually means, “O Jesus, will your Lord accede to our request of sending down a table (of food) from the heaven?”

Therefore, Prophet Jesus (PBUH) replied:

(  قَالَ اتَّقُوا اللَّهَ إِن كُنتُم مُّؤْمِنِينَ… ) (…[Jesus] said,” Fear Allah, if you should be believers.”): He shifted their focus from requesting a tangible miracle to accomplishing values connected to faith. For it was not fitting for them to give Allah (swt) suggestions for miracles. Observe the precision of the positive answer given by Prophet Jesus (PBUH).

After Allah (swt) lists down His blessings upon the Messiah Jesus (PBUH), such as being supported by the Pure Spirit, the ability to speak to people in the cradle and in maturity and the various miracles he brought forth, He now mentions issues related to those who believed in Prophet Jesus. This is after He has mentioned those who disbelieved.

Linguistically, the Arabic word of the disciples means: The fine, pure and unmixed. Idiomatically, they are the ones who are sincere and tender-hearted towards the path of Allah (swt). They are those who had believed the Messiah Jesus (PBUH) and were of his students.

(… إِذْ أَوْحَيْتُ) (And [remember] when I inspired …): The word (inspire) indicates the conveyance of information in secret. Here, it means that He inspired them to have faith.

(… أَنْ آمِنُوا بِي وَبِرَسُولِي… ) (…”Believe in Me and in My messenger Jesus.” …): When a person believes in Allah (swt), he must also believe in the Messenger sent by Him.

(  قَالُوا آمَنَّا وَاشْهَدْ بِأَنَّنَا مُسْلِمُونَ … ) (…They said, “We have believed, so bear witness that indeed we are Muslims [in submission to Allah].”): Islam in its general meaning refers to the submission to the commands of Allah (swt), obedience to Him and compliance to all that He has ordered or forbidden.

Allah (swt) has distinguished the Prophet ‘Isa (PBUH), son of Maryam, from among the Messengers, with this saying in refutation to the falsehood spread by the Jews and what they did to Prophet Jesus (PBUH). Allah (swt) wants to list down His Blessings upon him, as a sign of the noble Quran’s great honouring of him. This is so that the Jews will be held accountable for what they had done to him, such as their attempts to kill and crucify him. However, Allah (swt) had raised him to Him and saved him from them.

(… إِذْ أَيَّدتُّكَ بِرُوحِ الْقُدُسِ… ) (…when I supported you with the Pure Spirit …): The Angel Gabriel (PBUH).

(… تُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلًا… ) (…and you spoke to the people in the cradle and in maturity;…): This speaking in the cradle refutes the lies fabricated by the Jews concerning his mother Maryam the Chaste:

} فَأَتَتْ بِهِ قَوْمَهَا تَحْمِلُهُ قَالُوا يَامَرْيَمُ لَقَدْ جِئْتِ شَيْئًا فَرِيًّا (27) يَاأُخْتَ هَارُونَ مَا كَانَ أَبُوكِ امْرَأَ سَوْءٍ وَمَا كَانَتْ أُمُّكِ بَغِيًّا (28) فَأَشَارَتْ إِلَيْهِ قَالُوا كَيْفَ نُكَلِّمُ مَن كَانَ فِي الْمَهْدِ صَبِيًّا{

(Then she returned to her people, carrying him. They said ˹in shock˺, “O Mary! You have certainly done a horrible thing! (27) O sister of Aaron!1 Your father was not an indecent man, nor was your mother unchaste.” (28) So she pointed to the baby. They exclaimed, “How can we talk to someone who is an infant in the cradle?” (29)) (Maryam: 27-29)

(… وَإِذْ عَلَّمْتُكَ الْكِتَابَ وَالْحِكْمَةَ وَالتَّوْرَاةَ وَالْإِنجِيلَ… ) (…and [remember] when I taught you writing and wisdom and the Torah and the Gospel;…): Among the blessings of Allah (swt) to him, is that He taught him the Book, as the scholars have said, the Books of the past. He also taught him wisdom, which by definition is ‘placing something in its order, time and place’. Thus, he did not speak except with wisdom. For the speech which is exact, correct and comes directly from divine revelation, is the wisdom which Allah (swt) taught the Messiah Prophet Jesus (PBUH).

As for the wisdom of the Prophet Muhammad (saws), it is found in his ways, sayings and actions.

The Torah: It is the Divine Book sent to the Jews through the Prophet Moses (PBUH). It contains issues connected to rulings and tangible affairs.

The Gospel (Injil): It is the Divine Book sent down the Messiah Prophet Jesus (PBUH). In it are issues connected to spiritual affairs.

After this, the verse continues with the listing down of the blessings that Allah (swt) has blessed the Messiah (PBUH) with:

(… وَإِذْ تَخْلُقُ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ بِإِذْنِي… ) (…And when you designed from clay [what was] like the form of a bird with My permission ): i.e., you formed the shape of a bird using clay.

(… فَتَنفُخُ فِيهَا فَتَكُونُ طَيْرًا بِإِذْنِي… ) (…then you breathed into it, and it became a bird with My permission;, …): With the command of Allah (swt). Albeit all this, they still disbelieved him.

(… وَتُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ بِإِذْنِي… ) (…and you healed the blind and the leper with My permission; …): The Prophet ‘Isa (PBUH) did not have to perform a surgery on the cornea of the eye. Just by placing his hand on the eye of the blind person and wiping over it, it got cured, with the permission of Allah (swt). Leprosy: It is the whitening on parts of a person’s skin. The Prophet ‘Isa (PBUH) would wipe his hand on the leper, and he would be cured, with the permission of Allah (swt).

(… وَإِذْ تُخْرِجُ الْمَوْتَىٰ بِإِذْنِي… ) (…and when you brought forth the dead with My permission; …): Another of the blessings bestowed upon the Prophet Jesus (PBUH) is that he would place his hand on a dead person, and he would be restored to life, with the permission of Allah. This too, happened for the Prophet Abraham (PBUH):

 قَالَ فَخُذْ أَرْبَعَةً مِّنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ اجْعَلْ عَلَى كُلِّ جَبَلٍ مِّنْهُنَّ جُزْءًا ثُمَّ ادْعُهُنَّ يَأْتِينَكَ سَعْيًا

(Allah said, “Then bring four birds, train them to come to you, (then cut them into pieces), and scatter them on different hilltops. Then call them back, they will fly to you in haste) (Al-Baqara: 260)

 All of these happened due to the commands of Allah (swt), to serve as Miracles bestowed upon the Prophets. So, we can observe that the religion of Islam lists down for us in the Holy Quran, the great miracles granted to the Messiah (PBUH), all happening only with the permission of Allah (swt).

(… وَإِذْ كَفَفْتُ بَنِي إِسْرَائِيلَ عَنكَ… ) (…and when I restrained the Children of Israel from [killing] you …): i.e., as they tried to kill and crucify him. So, Allah (swt) restrained their hands from him, raised him to Him and thus saved him. Even though he had brought forth all these miracles which showed his truthfulness, they said that it was all: “Obvious magic”, as they had said of the Prophet Muhammad (saws), whom they labelled as magician, liar, poet and many more. This is the custom of those who are not able to bear the truth and the fervor of faith.

Will this question be directed to the Messengers, or to those whom these Messengers had been sent to? The answer: It will be used as a proof against mankind and not against the Messengers (PBUT).

(… فَيَقُولُ مَاذَا أُجِبْتُمْ… ) (…and say, “What was the response you received?” …): That is: what did the people reply to you? The day on which this will happen is the Last Day; The Day of Judgement, the Day when all of mankind will stand in front of Allah (swt) Lord of the universe. On this day, Allah (swt) will gather all of creation, together with the Messengers. He will say: “What was the response you received?”, i.e., “What was the response from mankind with regards to the messages you sent to them from Me?” In the answer given by the Messengers, observe their good manners towards Allah (swt), which was obtained from their faith, and also the precision of the answer:

(  قَالُوا لَا عِلْمَ لَنَا ۖ إِنَّكَ أَنتَ عَلَّامُ الْغُيُوبِ … ) (…They will say, “We have no knowledge. Indeed, it is You who is Knower of the unseen”.): Why do they give this answer? It is because, that having faith in Allah (swt) and belief in the Messengers are dependent on the intentions, as the Prophet (saws) has said:

“Actions are but by intentions, and indeed each person will have that which he intended.”[1]

Therefore, there could be many hypocrites, or there could also be people who repented nearing death. Thus, they answered: “We have no knowledge. Indeed, it is You who is Knower of the unseen“. Only Allah (swt) knows the unseen, and the secrets and what is hidden. Even if they knew a part of it, He knows it fully. He knows the intentions of those of mankind who had obeyed His messages brought to them by the Messengers. The above demonstrates the accuracy of the answers given by the Messengers (PBUT), obtained from their deep faith.

[1] Sunan abi Dawood: Book of Divorce, Chapter of what the is intended by the Divorce and the intentions, Hadith No. 2201.

(… ذَٰلِكَ أَدْنَىٰ أَن يَأْتُوا بِالشَّهَادَةِ عَلَىٰ وَجْهِهَا ) (That is more likely that they will give testimony according to its [true] objective, …): Thus, this examination for justice will most likely ensure that the testimony regarding the will left behind by the one who bequests when death befalls him, is accurate and exact, through these affirmations.

(… أَوْ يَخَافُوا أَن تُرَدَّ أَيْمَانٌ بَعْدَ أَيْمَانِهِمْ… ) (…or [at least] they would fear that [other] oaths might be taken after their oaths. …): That is, the fear that their false oath might be rejected by the people of truth, who too give their oaths. This would expose their perjury which would deem their oaths invalid in this world.

(… وَاتَّقُوا اللَّهَ… ) (…And fear Allah …): This shows that this whole issue is one of having piety (fearing Allah). The testimony must be given accurately, and the bequest is a trust. Therefore, we remind those who are involved in providing testimonies and being witnesses, of an important phrase: Giving testimony is not a work of the mind but is instead the responsibility of conveying (information).

(… وَاسْمَعُوا… ) (…and listen …): Meaning, obey and respond.

(  وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ … ) (…and Allah does not guide the defiantly disobedient people): So, since they have departed from being obedient, guidance will not be with them.

(… فَإِنْ عُثِرَ عَلَىٰ أَنَّهُمَا اسْتَحَقَّا إِثْمًا  ) (But if it is found that those two were guilty of perjury, …): That is, if it is there is uncertainty as to whether they have lied.

(… فَآخَرَانِ يَقُومَانِ مَقَامَهُمَا مِنَ الَّذِينَ اسْتَحَقَّ عَلَيْهِمُ الْأَوْلَيَانِ فَيُقْسِمَانِ بِاللَّهِ… ) (…let two others stand in their place [who are] foremost [in claim] from those who have a lawful right. And let them swear by Allah, …): }. This is a matter of ensuring uprightness and truth. Thus, if there is any doubt that the testimony regarding the bequest is not acceptable, then two others are to be brought. They are to swear that the initial two who gave the testimony are liars, and that the bequest was not as they had claimed.

(  وَمَا اعْتَدَيْنَا إِنَّا إِذًا لَّمِنَ الظَّالِمِينَ … ) (…Indeed, we would then be of the wrongdoers): Here, we observe the seeking of truth to defend justice. And this is what Islam is here to uphold.

 

This verse contains an important issue connected to the bequest or will-making. A human being must manage his affairs as he approaches his next life. The most important thing connected to the will is the settling of all debts. The person who makes a will before his death should do so for the part of his wealth not subject to inheritance laws, as demarcated by the Prophet (saws). He also should make his will with full conviction that he has to leave this world after doing all that he can do of goodness in it, and that this bequest is the last of what he is doing to earn the pleasure of Allah (swt).

(…يَا أَيُّهَا الَّذِينَ آمَنُوا شَهَادَةُ بَيْنِكُمْ  ) (O you who have believed, testimony [should be taken] among you …): The Arabic word which means testimony, is taken from the word Mash-had, which means ‘a scene’.  Therefore, when a person gives testimony, it means he witnesses a scene and testifies to it. He testifies that the religion is true, that will-making us a form of charity and that the person who is making the bequest makes it according to the limits set by the Prophet (saws), as he has said:

“Allah (SWT) has given each person who has rights his rights, but there is no bequest for an heir.”[1]

(… إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ… ) (…when death approaches one of you ): Here, it is as if death is the one which comes, as it will surely come, as Allah (swt) tells us:

 أَيْنَمَا تَكُونُواْ يُدْرِككُّمُ الْمَوْتُ وَلَوْ كُنتُمْ فِي بُرُوجٍ مُّشَيَّدَةٍ

(Wherever you may be, death will overcome you—even if you were in fortified towers) (Al-Baqara: 285)

This overcoming of death is one of encirclement and encompassment.

(… حِينَ الْوَصِيَّةِ اثْنَانِ ذَوَا عَدْلٍ مِّنكُمْ… ) (…at the time of bequest – [that of] two just men from among you …): i.e., two just and trustworthy people among you in testifying.

(… أَوْ آخَرَانِ مِنْ غَيْرِكُمْ… ) (…Or two others from outside …): i.e. be they Muslims or not.

(… فَأَصَابَتْكُم مُّصِيبَةُ الْمَوْتِ… ) (…and the disaster of death should strike you …): Allah (swt) calls death a disaster, while it will truly happen, as Allah (swt) says in another verse too:

} وَلَنَبْلُوَنَّكُمْ بِشَيْءٍ مِّنَ الْخَوفْ وَالْجُوعِ وَنَقْصٍ مِّنَ الأَمَوَالِ وَالأنفُسِ وَالثَّمَرَاتِ وَبَشِّرِ الصَّابِرِينَ (155) الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُواْ إِنَّا لِلّهِ وَإِنَّا إِلَيْهِ رَاجِعونَ{

(We will certainly test you with a touch of fear and famine and loss of property, life, and crops. Give good news to those who patiently endure— (155) who, when faced with a disaster, say, “Surely to Allah we belong and to Him we will (all) return) (Al-Baqara: 156)

Why is death considered a disaster, while we know that it, and what follows it of meeting Allah, Exalted is He, is the truth? The answer is: Due to the incidence of separation after there having been a closeness; in the family unit, with neighbours and relatives and with the people around. The human being has gotten used to life in this manner, thus the shift from one life to the other is seen as a disaster. Therefore, the Prophet (saws) has said:

“The eye weeps and the heart grieves, but we say only what our Lord is pleased with, and we are grieved over being separated from you, Ibrahim”[2]

In summary, it is considered a disaster due to the separation it causes.

(… تَحْبِسُونَهُمَا مِن بَعْدِ الصَّلَاةِ… ) (…Detain them after the prayer…): This means that they are to be detained after prayer until they give their testimony, as this will be where they will be most truthful, since they had just stood in front of Allah (swt). For prayer is a connection and meeting with Allah (swt).

(… فَيُقْسِمَانِ بِاللَّهِ إِنِ ارْتَبْتُمْ… ) (…and let them both swear by Allah if you doubt [their testimony, saying],…): Until there is no doubt whatsoever and what remains is the oath.

(  لَا نَشْتَرِي بِهِ ثَمَنًا وَلَوْ كَانَ ذَا قُرْبَىٰ ۙ وَلَا نَكْتُمُ شَهَادَةَ اللَّهِ إِنَّا إِذًا لَّمِنَ الْآثِمِينَ… ) (…We will not exchange our oath for a price, even if he should be a near relative, and we will not withhold the testimony of Allah. Indeed, we would then be of the sinful): Meaning: “We will say the truth and will say honestly what he has bequeathed, even though he is a near relative or any such circumstance. We will say the truth so that we will not be among the sinful.”

[1] Sunan ibn Majah: Book of Bequest, Chapter of There is No Bequest for an Heir, Hadith No. 2714.

[2] Sahih al-Bukhari: Book of Funerals, Chapter of The Prophet’s saying: “and we are grieved over being separated from you”, Hadith No. 1241.

There is an ongoing battle between two sides: the faction of guidance and the faction of misguidance. Thus, Allah (swt) says:

(… يَا أَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنفُسَكُمْ ۖ لَا يَضُرُّكُم مَّن ضَلَّ إِذَا اهْتَدَيْتُمْ ) (O you who have believed, upon you is [responsibility for] yourselves. Those who have gone astray will not harm you when you have been guided …): And Allah (swt) says as well:

 وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ ۚ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ

(Let there be a group among you who call (others) to goodness, encourage what is good, and forbid what is evil—it is they who will be successful) (Ali-Imran: 104)

 إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ

(Except those who have faith, do good, and urge each other to the truth, and urge each other to perseverance) (Al-Asr: 3)

And the Prophet (saws) said:

“Religion is sincerity, (Al-Nasihah).” They said; “To whom, O Messenger of Allah?” He said: “To Allah, to His Book, to His Messenger, to the imams of the Muslims and to their common folk.”[1]

  A person might think that the meaning from the noble verse is that he is only responsible for his own affairs and not of his community’s. However, this verse does not mean at all this, as explained by Sayyidina Abu Bakr As-Siddiq when he ascended the pulpit and said: “O people, verily, you recite this verse: (O you who have believed, upon you is (responsibility for) yourselves. Those who have gone astray will not harm you when you have been guided) and verily, I have heard the Messenger (saws) say: 

“When the people see the wrongdoer, and they do not stop him (from doing wrong), then it is soon that Allah shall envelope them in a punishment.”[2]

So here, we find ourselves amid an important issue. The Messenger (saws) has said:

“Comply with (and order) the good and stay away from (and prohibit) the evil, until you see avarice obeyed, desires followed, and the world preferred, and everyone is amazed with his view. Then you must mind your own business and leave the common folk to their own devices. Ahead of you are the days in which patience is like holding onto an ember, for the doer (of righteous deeds) during them is the like of the reward of fifty of those who do the like of what you do”[3]

We can see that enjoining good and prohibiting evil is something which is required for us to do. Likewise, we are to remind each other of the truth and patience. However, it is not upon us to be hard on ourselves when people are not guided by us, if we see that we are not harmed by it. This indicates to us that there is no compulsion in religion. On us is to covey and inform of goodness and truth.

     Likewise, when we read this Prophetic hadith:

“Whosoever of you sees an evil, let him change it with his hand; and if he is not able to do so, then [let him change it] with his tongue; and if he is not able to do so, then with his heart — and that is the weakest of faith.”[4]

We must understand that the part about changing it with the hands refers to the one who has control over the one he is advising, such as having state control or fatherly control. Thus, a person is able to change evil he sees in his house, even with his hands, such as prohibiting cigarettes in it, for example. However, a person on the road who sees another person committing acts of disobedience or smoking cigarettes cannot come up to him and punch him in the face! This understanding has been distorted by the Wahhabis. Therefore, a person without any authority over another person can only change evil he sees from him with his tongue, i.e., by advising nicely. If he is unable to do this, then, he must dislike it in his heart, as informed by the Prophet (saws).

[1] Sahih Muslim, The Book of Faith, Chapter of explaining that the Religion is Sincerity, Hadith No. 55.

[2] Sunan at-Tirmidhi: The Book of Quran Explanation, Chapter of Surah al-Maida, Hadith No. 3057.

[3] Sunan at-Tirmidhi: The Book of Quran Explanation, Chapter of Surah al-Maida, Hadith No. 3058.

[4] Sahih Muslim, Book of Faith, Chapter 20, hadith No. 49.

(… وَإِذَا قِيلَ لَهُمْ ) (And when it is said to them …): i.e., to the polytheists.

(… تَعَالَوْا… ) (…Come …): Allah (swt) does not say: Follow what Allah has revealed, as in another verse, to which their answer was:

 بَلْ نَتَّبِعُ مَا أَلْفَيْنَا عَلَيْهِ آبَاءَنَا

(“Rather, we will follow that which we found our fathers doing.”) (Al-Baqara: 170)

So when the word {Come} is used here, it is an indication that they are to raise themselves up from what their thoughts and actions have sank down into, as the one who holds on the commands of Allah (swt) will rise. In other words, raise yourselves up from your deterioration.

(… إِلَىٰ مَا أَنزَلَ اللَّهُ وَإِلَى الرَّسُولِ… ) (…Come to what Allah has revealed and to the Messenger …): Allah (swt) wills to continuously emphasize that what is enjoined by the Prophet (saws) is like that which is commanded by Allah (swt) and that what is forbidden by the Prophet (saws) is also like what is forbidden by Allah (swt), with due authorization. Allah (swt) has says:

 وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا

(Whatever the Messenger gives you, take it. And whatever he forbids you from, leave it) (Al-Hashr: 7)

 وَأَطِيعُوا اللَّهَ وَالرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ

(Obey Allah and the Messenger, so you may be shown mercy) (Ali-Imran: 132)

He (swt) could have sufficed by saying: (And obey Allah and listen to the conveyance of the Messenger), but He did not say that.      Therefore, the Prophet (saws) is authorized to legislate, as this verse says. Their answer was:

(… حَسْبُنَا… ) (…Sufficient for us …): Meaning, we do not take into consideration except that upon which we have found our forefathers, and we will not follow except their way. This is indeed stagnation, whereas Islam is far away from the stagnation that people accuse it of, as it brings development of the intellect.

(  أَوَلَوْ كَانَ آبَاؤُهُمْ لَا يَعْلَمُونَ شَيْئًا وَلَا يَهْتَدُونَ … ) (…Even though their fathers knew nothing, nor were they guided?): Even if their forefathers were upon misguidance, they would follow them blindly. The Holy Quran has cast away everything connected to blind following and teaches that the way forward is to choose a good example and to use the intellect to bring about benefit to human beings and the community from all aspects.

This verse speaks about four types of cattle, the bahirah, saibah, wasilah and ham. We have passed by the discussion about the types of cattle which are allowed and forbidden by Allah (swt). There is an Islamic legal maxim which states: (The original ruling for something is Ibahah (permissible) as long as there is no decisive evidence of its prohibition.) So, who has the authority to rule things as unlawful? The answer is Allah (swt), followed by the noble Prophet (saws). No human being can rule anything as lawful or unlawful from his own self. This is because, Allah (swt) is the One who created everything, and knows what is most suitable for them. Thus, it is only fitting that the Creator manages the matters of His Creation, and not they themselves manage their affairs.

     The Bahirah is a type of cattle. It is she-camel whose ear has a long cleave on it to indicate that she is prohibited, and thus cannot be milked or disturbed by anyone.

     The Saibah is a cattle or camel which is not tied due to a Nazar (vow). It is allowed to eat what it wishes, and people are prohibited to go near it.

     The Wasilah is a sheep that has given birth seven times, each time delivering two females. If it delivers a male after that, it cannot be slaughtered for women. It is also said that she is a virgin she-camel who gives birth to two females consecutively without a male in between. They would designate her for their gods.

     The Ham is the male horse whose back is protected from being ridden.

     The polytheists of that time had prohibited these four types of cattle; thus, they were not to be touched. This was a norm inherited from their forefathers during Jahiliya. So, Allah (swt) says:

(… مَا جَعَلَ اللَّهُ مِن بَحِيرَةٍ وَلَا سَائِبَةٍ وَلَا وَصِيلَةٍ وَلَا حَامٍ ) (Allah has not appointed [such innovations as] bahirah or sa’ibah or wasilah or ham …): They have invented falsehood about Allah by prohibiting these things, since what is Halal and Haram are very clear, as explained by Allah (swt) and His Messenger (saws).

 (  وَلَٰكِنَّ الَّذِينَ كَفَرُوا يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ ۖ وَأَكْثَرُهُمْ لَا يَعْقِلُونَ … ) (…But those who disbelieve invent falsehood about Allah, and most of them do not reason): As long as there is no text prohibiting these cattle, why are they prohibited by these polytheists? The answer is that it is because most of them do not reason and do not make use of their intellect.

This means that the people of the past, such as the Children of Israel, used to ask such questions. However, after asking, they disbelieved and failed to practice and carry out what they had asked Allah (swt) about. Here, it is important to clarify something: The religion of Islam, its Sharia and the other divine religions have not come to confine mankind. However, since The Creator is The One who created human beings, He knows what is best for their lives in this world and the hereafter. So, when Allah (swt) places laws for human beings, it is out of His Mercy and Compassion. It is for their good and welfare. For He (swt) wills ease for us and not difficulty. Never was Allah’s Messenger (saws) given a choice between two things, but he adopted the easier one, as long as it did not involve any sin. However, the human being has been created weak, and thus he constantly tries to escape from the rules which have been laid out. When he escapes, the effect is not only upon himself but also on the rest of humankind. For example, Allah (swt) has forbidden you from stealing. Likewise, others are also forbidden to steal from you. Allah (swt) has made fornication unlawful for you and has likewise made it unlawful for others to fornicate with your women (your Mahram). Allah (swt) has disallowed you to accept bribery and has likewise disallowed others to extort from you. He has made backbiting and talebearing unlawful for you and has likewise made it unlawful for others to carry around stories and backbite you. In summary, the unlawful is prohibited for the general well-being of everyone. These rules which have been laid out by Islam, are closely connected to faith. Every rule which has been ordained in the Islamic Law will lead to safety and goodness. For Allah (swt) knows, whereas you do not know.

The Prophet (saws) said:

“Do not ask me unnecessarily about the details of the things which I do not mention to you. Verily, the people before you were doomed because they were used to putting many questions to their Prophets and had differences about their Prophets. Refrain from what I forbid you and do what I command you to the best of your ability and capacity”.[1]

The people tried asking the Prophet (saws) many questions in every issue. They should instead learn from the experiences of the Children of Israel, who persisted in asking, thus Allah (swt) became severe on them in terms of the prohibitions and requirements. For example, when they were told to slaughter a cow:

 قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِيَ ۚ قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ لَّا فَارِضٌ وَلَا بِكْرٌ عَوَانٌ بَيْنَ ذَٰلِكَ ۖ فَافْعَلُوا مَا تُؤْمَرُونَ (68) قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا لَوْنُهَا ۚ قَالَ إِنَّهُ يَقُولُ إِنَّهَا بَقَرَةٌ صَفْرَاءُ فَاقِعٌ لَّوْنُهَا تَسُرُّ النَّاظِرِينَ (69) قَالُوا ادْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِيَ إِنَّ الْبَقَرَ تَشَابَهَ عَلَيْنَا وَإِنَّا إِن شَاءَ اللَّهُ لَمُهْتَدُونَ

(They said, “Call upon your Lord to clarify for us what type ˹of cow˺ it should be!” He replied, “Allah says, ‘The cow should neither be old nor young but in between. So do as you are commanded!’” (68) They said, “Call upon your Lord to specify for us its colour.” He replied, “Allah says, ‘It should be a bright yellow cow—pleasant to see.’” (69) Again they said, “Call upon your Lord so that He may make clear to us which cow, for all cows look the same to us. Then, Allah willing, we will be guided ˹to the right one˺.” (70)) (Al-Baqara: 69-70)

They persisted in asking, thus things became difficult for them.

(  وَاللَّهُ غَفُورٌ حَلِيمٌ … ) (…and Allah is Forgiving and Forbearing): The endings of verses have meanings connected to the parts preceding it. Here, Allah (swt) says that He is Forgiving and forgives those who have asked many questions. For example, some people made the Prophet (saws) uncomfortable with their questions, such as: “Who is my mother? Who is my father?” Allah (swt) is Forgiving and will forgive them. He (swt) too is Forbearing, which means that He is loving and merciful towards His Servants. However, human beings must not be deluded by Allah’s Forbearance and feel that they will surely be safe from His Punishment. They must instead continue working hard to be of those who are granted the forgiveness and forbearance of Allah, Mighty and Majestic is He.

[1] Sahih al-Bukhari: Book of Holding Fast to the Qur’an and Sunnah, Chapter of Following the Sunan of the Prophet, Hadith No. 6858.

Observe the precision of the conveyance of the Prophet (saws)! Allah (swt) says to His Prophet: {Say (O Prophet) …}, and the Prophet conveys to us: {Say (O Prophet) …} without omitting the word {Say}. And this is of his trustworthiness in conveyance, as Allah has said to him: {The Messenger’s duty is only to deliver}. So, he is to deliver every letter without any addition or diminution.

(… قُل لَّا يَسْتَوِي الْخَبِيثُ وَالطَّيِّبُ وَلَوْ أَعْجَبَكَ كَثْرَةُ الْخَبِيثِ ) (Say, “Not equal are the evil and the good, although the abundance of evil might impress you …): What a great verse this is! Of the nature of human beings is that they will acknowledge goodness as goodness and evil as evil. So, when Allah (swt) says: (Although the abundance of bad might impress you), we realize that there is a group of people who would be impressed by the abundance of badness. Among the things containing an abundance of badness which impresses people the most is the abundance of unlawful wealth, be it good or not.

During the time when the Abbasid Empire was under the rule of Abu Ja’far Al-Mansur, there was a Shyeikh who was a famous preacher, named Muqatil Bin Sulaiman. One day, Abu Ja’far Al-Mansur said to him while many people were gathered: “Advise me.” So he said, “O Leader of the Believers, Umar Bin Abdul Aziz passed on and left behind eleven sons. He also left behind eighteen dinars; from which five were used for his shroud, four were used to purchase for him a grave, and the remaining nine were divided amongst his eleven sons.” Then he continued, “O Leader of the Believers, when Hisham Bin Abdul Malik passed away, each of his four wives inherited eighty thousand dinars, in addition to property and palaces. So, the total amount inherited by his wives was three hundred and twenty thousand dinars. By Allah, The One Who there is no God but He, I saw one day with my very own eyes, one of the sons of Umar Bin Abdul Aziz prepare a hundred horses to fight for the cause of Allah, and on the contrary, one of Hisham Bin Abdul Malik’s sons begging in the streets.” Thus, this is an explanation of the words of Allah: (Say (O Prophet), “Not equal are the bad and the good, although the abundance of bad might impress you.), which clearly demonstrates the difference between the bad and the good.

(  اتَّقُوا اللَّهَ يَا أُولِي الْأَلْبَابِ لَعَلَّكُمْ تُفْلِحُون… ) (…So fear Allah, O you of understanding, that you may be successful.): The phrase used here, “fear Allah”, means that a person should set up a barrier between himself and the wrath of Allah (swt). He should thus not eat the wealth of others wrongfully, not accept bribes, not steal, not monopolize nor transfer good wealth to become bad wealth. This is because, a small amount of the halal (lawful) is better than many vaults filled with the haram (forbidden).

The Arabic word used for successful is derived from the word Filahah, which means cultivation. The real cultivation is when a person plants and cultivates the earth by planting one seed and it produces seven hundred new seeds.