68. The Divine Book, Torah, which was revealed to Prophet Moosa, was a book of guidance, but later on the scholars of Bani Israil who were more concerned with material benefits than the religious virtues, created lots of differences and disputes concerning that Dawatul Quran 337 S. 41 book of guidance. They started with wrong interpretation of the meanings of the words and ended with actual distortion of the actual words of the Torah. Then they removed portions dealing with remembrances of God, reward and punishment from the original Torah, and added something from their own imagination, e.g. they added their own innovations, insignificant details of jurisprudence, and entered historical events true or false, from their own memory, so much so that they included the stories and things which projected the characters of the prophets in an objectionable light. These very things are referred to in this ayah.

69. These acts of Bani Israil deserved to be punished in this world itself, but Allah has fixed the Day of Judgment for deciding all the religious disputes. On that day the Divine Court will give a final judgment on all these disputes.

70. The amendments that the scholars of Bani Israil have made in the Torah have put the Bani Israil in doubt of the authenticity of their own divine scripture, and they do not know what was the real matter and how much of what they have is reliable. They are unable to decide what to believe and what not to believe.

Whoever does good, does it for his own soul, and whoever commits evil, does so at his own peril. Your Lord is not at all unjust to His slaves. (Al-Quran)

71. This and many other ayat of this kind present this axiomatic rule about reward and punishment that the reward for virtue or righteous act will be given to only that person who has performed that act, and that the punishment for an evil act will be given to only that person who had committed that act. It will not happen that one man’s good act will be entered into the account of another person. Everybody is responsible for his own act, and according to that only he is to receive a reward or punishment.

For the recompense of the acts this is a very important guideline, which the Quran has clarified at various places. This guideline negates the customary practice among the Muslims concerning gifting of rewards for virtues to dead relatives, etc. If a person does a righteous act, then he gifts the reward for the said act to some of his relative by praying to Allah and thinks that he is adding to the dead man’s fund of rewards by such acts. Under this concept elaborate arrangements are made for the recitation of Quran and rituals known as ‘tija’ and ‘chehlum’ are performed. Niyaz and Fatiha are arranged. ‘Giarwheen sharif’ is observed. Big festivities are held and hundreds of people are invited and delicious food is served, the rewards for all these acts is then by means of praying gifted to a particular dead saint or peer. Charity is also given in the name of the dead. Delicious food is eaten by the persons themselves and is shared by their friends and relatives. Schools, madressas and hospitals are established in the name of the dead persons and trusts are made in their names, so that by these good acts the rewards may be gifted to them. In short this concept of gifting rewards has added much unwanted material to the Islamic Shariah, therefore, it is necessary to take a critical stock of things. Here we will mention a few things briefly:

1.) In support of gifting rewards by others not even a single ayah of the Quran can be found, but there are many ayah in which the principle of acts and their recompense has been presented: “Everyone will be paid full what he has earned.” -(Aal-i-Imran 25). But by the method of gifting reward of the recompense of one person if transferred to the other, then how did he get the full reward of his act? “There is nothing for man except what he makes effort for.” -(An-Najm :39) But in the case of gifting the reward, a man gets the reward even if he has not done the good act.

2.) Reward is a prize from Allah which will be given on the Day of Judgment in exchange of the righteous acts, if those acts are acceptable by Allah, but those who believe in gifting of rewards they consider it as their right in advance and gift it to others as largesse, although we do not know definitely that on our certain acts Allah has taken a decision to reward them, and that reward has been credited to our accounts. Therefore, how can we take a decision that such and such reward be transferred to the accounts of other persons?

3.) Wages (recompense for the labour) and reward (recompense for goodness) are the prize for some acts from Allah, therefore, they are nontransferable. Nobody can send a parcel of his virtue or reward or evil act or punishment to any other person. As the consequence of an evil act cannot be transferred to any other person, similarly the reward of virtuous acts cannot be given or gifted to others.

4.) There is no hadith in which gifting of reward has been encouraged. And the hadith which are presented in support of gifting of rewards, from them gifting of reward cannot be proved. What can be proved by these hadith is mostly that if a man for whom Hajj had become compulsory (farz) dies before performing the Hajj or on account of old age cannot undertake the journey, then somebody from his near relatives can do so as his substitute. The sense of substitution is clear from the word ‘un; the Prophet says: “You perform the Hajj in his place” (Bukhari Abwabul Umrah).

In another hadith it is stated that a woman asked the Prophet at the time of his last Hajj:

“O Messenger of Allah! The duty (farz) of Hajj which Allah has imposed on His slaves, has become due on my father too, but he has become too old and cannot sit straight even on the transporting animal, and if I perform the Hajj in his place, then will it be taken as performed by him ? The Prophet replied: ‘Yes.”’ -(Bukhari. Abwabul Umrah).

It is obvious that it is substitution or deputation, and this deputation is in connection with performing the compulsory duty (fariza) of Hajj in a helpless condition, and it is a conditional permission. There is no argument in this for gifting the reward, because in the hadith it is not mentioned ‘Perform the Hajj and gift the reward.’ Nor did anybody ask whether he should perform the Hajj for somebody else or whether he should gift the reward for the Hajj to somebody else.

Concerning performing Hajj on deputation for other, Imam Malik opines that it should be performed only if the person concerned has said it to be performed after his or her death. If he or she had not said so in his or her will, then it should not be performed. (Fiqhus Sunnah, Vol.1 page 637). And this opinion appears to be correct, for in the case of will the intention of the deceased is also manifest and the expenses for the pilgrimage can also be made from his or her money left behind.

Other traditions which are presented in support of gifting the rewards are those in some of which the sense is conveyed that if the deceased has willed to do some good act, the heirs should do that work, because the deceased has the right to will one third of his property, and some traditions are not reliable because of their sources, and the tradition which goes against the axiomatic principle and rule of Quran cannot be considered as reliable and acceptable

5.) The method of gifting rewards was not practiced by the companions of the Prophet. Accordingly no Fatiha khwani was arranged for the martyrs of Uhud, nor was nazr o niyaz offered.

6.) It is also not correct to treat gifting of the rewards as prayer, because prayer is a request of a slave to Allah for the salvation of an other slave, and not a request for the transfer of rewards for some good acts. If prayer is considered as gifting of the rewards then ‘bad dua’ (prayer for evil consequences) will have to be considered as gifting of punishment, but none will accept it. For disbelievers prayer for their guidance is offered, is it then gifting of the rewards ? And dua or prayer is made for the living people also. Will then the gifting of rewards will be made for the living people?

7.) In a hadith the Prophet, Sallal Lahu Alaihi Wa Sallam, has stated:

“When a man dies, his acts are terminated, except for three things: one continuous charity, second knowledge from which people may benefit, and third virtuous children who may pray for him.”-(Muslim, Kitabul Wasiyyah).

These three things are such that in them there is some share of the person concerned himself. Continuous charity is his own properly in the form of a trust (wakf), authoring of beneficial books and other academic service are also his own acts, from which people get benefits after his death also, and the praying for him of his virtuous children is the recompense of his teaching of religion to them and for giving them correct training. In this hadith there is no mention of gifting of the rewards. Had there been any reality in it, it would have been mentioned therein.

8.) Things which are concerned with matters of worship are not open for conjecture or guessing and new methods (ijtihad) and since rewards, (thawab) is concerned with worship, therefore, the question of gifting rewards is not a matter for ijtihad. On account of these reasons we think that in an act in which a man’s own intention and efforts have no place, but which is an act of others, the rewards for that act cannot be gifted away to others. There is no proof in the Quran or Sunnah for gifting away of rewards to others, but in the modern times the practice of gifting rewards has introduced a number of innovations among Muslims. It is not understood from where they have received such a large fund of rewards that they have started distributing it to others, and particularly to those pious men and saints about whom they already know that they are men of Paradise. If they had any sense of responsibility then they would have taken care of their own salvation, and they would not have considered that their own virtuous acts have become surplus, and they would go on allotting some of them to others. For further argument on gifting rewards by others see Surah Najm note No.48

72. That is: The knowledge as to when the Doomsday will occur is with Allah only. There is none beside Him who knows this. Allah’s messenger also cannot inform about the time when it will occur.

73. As the fruit comes out tearing its sheath which covers it, and as a pregnant woman delivers her child, similarly Doomsday will occur tearing the cover of the earth and will appear from the belly of this universe. As the knowledge of the fact as to when the fruit will come out and when the woman will conceive and deliver the child, is with Allah only, similarly the knowledge of the occurrence of the Doomsday is also with Allah and it will occur at its proper time.

74. That is: Where are those associates whom you had set up with Me in My godhood?

75. There is none amongst us who claims that there is anybody who is an associate of Allah in His affairs of godhood.

76. None of those whom they had set up as gods and goddesses and who they used to worship will come for their help. All will disappear, will get lost.

77. Generally man goes on requesting for more and more material comforts and favours from Allah, and is ever in demand for more and more luxuries and pleasures. He does not get weary praying for worldly benefits and wealth, but when harm comes to him or any affliction visits his household, then instead of praying sincerely and humbly to Allah and expecting relief only from Allah’s help, he loses hope, and the symptoms of getting disheartened appear from his appearance.

78. The condition of man is strange that when Allah removes his troubles and provides him relief, he does not consider it Allah’s favour and obligation, nor does he think it to be his test, but he thinks it to be a result of his own ability, deeming himself to be deserving of that relief and comfort. About the Day of Resurrection he thinks that it will not occur at all, and if it ever occurs his Lord will provide him with all the facilities and favours. Today there are many people under the wrong impression that when they have got all the comforts and pleasures in this world, they will also get the same pleasures and comforts in the Hereafter, if it at all occurs. They will be as satisfied in the Hereafter as they were in this world. But only one stroke of the Day of Resurrection will crush into smithereens their wrong impressions.

79. How disrespectful is man that when Allah, favours him, he does not turn to his Lord, but becomes unconcerned with Him in his acts. But he remembers God in difficulties and then he prays to Him humbly. It may be noted that in these ayah various characters of man have been presented. Some people have one kind of character in relation to their Lord, while others have different kind of character, and yet other people have quite a different attitude.

80. That is: Do not oppose Quran to such an extent as if it were not feasible, that is, if it really is a Book from Allah, then its denial will be very costly for them, what argument would they put up before Allah for rejecting His word, and how stern would be the punishment that would await them. Therefore, wisdom demands that this matter should be thought over seriously.

81. This is a great prophecy that Quran has presented that the signs of its authenticity and its truth will be manifest in the horizons-in the universe-and also in the souls of men. And it is a fact that very soon people or the deniers saw that the prophecy which Quran made of Allah’s help in support of the messenger and his companions proved to be true. Islam achieved power and supremacy. People, who observed the people following the teachings of Quran, were compelled to concede that it is neither the word of a poet nor the talk of a mad man, nor magic. Nation after nation accepted Islam, and those who were confirmed disbelievers met adverse consequences in this world only. The meaning of this ayah is not limited to this extent only, its ramifications will appear till the end of world.

In the olden days, many things stated in the Quran looked strange to the people, but in the modern times man has discovered and invented so many new things that nothing has remained as strange. Quran had stated that man’s acts will be measured or weighed. Apparently this looked strange, but in the modern times by inventing the heat measuring and earthquake measuring instruments man has provided the proof that the state or nature of things can also be measured. Quran has said that the record of acts of every person will be prepared, in which even the smallest detail will be registered. It was difficult for the man of the ancient times to believe in this, but in the present day the invention of the micro film has solved this problem. Quran had said that on the Day of Resurrection man’s hands and feet and skins will speak out and give witness against him. But by the invention of the cinematography and the latest video audio recorders it appears to be possible.

Quran had said that the sun, the moon and the stars are not deities, but they are created by Allah and have been put on special duties. The superstitious people of old were not ready to accept this reality, but the discoveries of science showed their reality. Now man knows what matters are found in the sun, so much so that he has now learnt its degree of temperature, and how its heat reaches the earth; of what stuff the stars and planets are made, and why do they give out light. By seeking information about this, man has added to his knowledge, and by landing on the moon man has seen by his own physical eyes that it is also made of the stone and dust. He has brought this dust and stone to the earth so that other persons may also observe and add to their information. Are not these signs of Allah appearing in the horizons and does it not refute the polytheistic beliefs, and does it not provide the proof of Allah’s perfect power and that He is the ruler of the whole universe?

Similarly the signs of Allah have manifested themselves in the souls of men also, which provide proofs of monotheism and the life in the Hereafter, Biology and Embryology have presented such discoveries that the people are wonder-struck. For example the existence of spermatozoa in the male semen and the existence of the female ovum and the meeting of the male and female sperm and ovum, and the creation of a new foetus which can be seen by microscope only, and then the presence of the parental characteristics in chromosomes, etc.,—- what a convincing proof of the creative power of the Creator of the universe! Seeing these wonderful creative processes so meticulously being performed, a belief in the life of the next world is created, about which Quran is informing us.

In this way every thing that Quran has been saying is being confirmed by scientific knowledge, and its truth is getting more and more obvious. Some of the prophecies are such as would take some time to be correctly interpreted, e.g. the attack of Gog Magog, (Surah Anbia, Verse No.96), “Dabbatul Ardh” (emergence of a strange animal from the earth that would talk to man (Surah Naml, Verse No.82), etc. These signs will be seen by the generations that will be born at the time when the Doomsday will be near.

82. Inspite of all these signs the condition of many people is such that even today they are in doubt that they will have one day to appear before their Lord to account for their acts. They think that they have been left free to do whatever they like in the world, although the Being who has given them birth is encompassing the whole universe. There is nothing outside His knowledge or His control, therefore, the appearance of His slaves before Him is certain and definite, they cannot escape it.