41. Means they rejected the Guidance given by Quran and the Prophet.

42. That is: He gave something to the needy and then stopped. This is the character of a man who does not spend according to his status to help the poor. Rather, he gives a little as ‘charity or alms’ just to drop a burden from his head. This stinginess of heart does not permit him to have that faith which demands sacrifice.

It becomes clear thus that stinginess is a psychological illness which makes man narrow minded which, in turn, becomes a hindrance in the path of accepting the truth.

43. That is: Such person thinks that if Resurrection occurs his formal religiousness will result in his salvation. They are being called upon to think with an open mind as to what is the basis of this claim of theirs. Have they peeped into the unseen to know on what things the final success depends? If not, then all these religious claims are hollow and that what Quran says is the truth, because, whatever the holy prophet presents is based on Divine Revelation which is the only source of the knowledge of the unseen.

44. Scriptures of Moosa means Taurat.

45. The scriptures of Ibrahim are the oldest ones described by the Quran. The Divine messengers who had come prior to them too were getting Revelation from Allah and they also had left their teachings with their followers. But whether they were given anything like scriptures or not is not mentioned by the Quran. It appears the scriptures of Ibrahim only were given prime importance. This also repudiates the claims of those religious groups who say that their ‘sacred books’ were the Divine books of pre-Ibrahim era.

Ibrahim’s (peace be upon him) scriptures are now no more extant nor the Taurat is in its original form. But Quran preserved their basic teachings in it. Hereafter comes the description of such teaching in a very attractive form which while reading makes us feel that we are reading the scriptures of Ibrahim and Moosa (peace be upon them).

46. Means whatever promise Ibrahim had made with his Lord, he fulfilled them in the best and perfect manner, as is evident from his innumerable great sacrifices. They show his total loyalty to Allah.

47. On the Day of Resurrection everyone will have to carry the weight of his own deeds. No one will share such burden. People should not misunderstand that the leaders who are leading them, and are driving them in the wrong direction, only will be punished and that the followers will be spared. No, the followers themselves will be held responsible for their blind following of the misleaders. They themselves will be punished as they were given eyes to see, brains to think and they were also shown the right path. How, then, they became blind followers of others?

48. This ayah is a definite and decisive proof of the fact that man will get the reward of only that work which he had done. He cannot get the reward of someone else’s good deeds. The reward will be given to the doer of good. He will be entitled to get the reward also for the long range effects of his noble deeds. So it is mentioned elsewhere:

“Whoever recommends a good cause becomes a partner therein.” (An-Nisa:85)

And a hadith says: (One who called people to good, will get a reward like those who followed him, without any decrease in their reward). (Muslim, Kitaab-ul- Ilm)

Another hadith makes it more clear:

“When a man dies, his deeds are ended except three things: one, a continuing charity, two, that knowledge which benefits others and, three, righteous progeny who pray for his salvation.” (Muslim, Kitaab-ul- Vasiyyah)

All these three things are such which have a man’s own influence. The charity is his own work. Literary or scientific service, if it benefits other, also is the fruit of his work and righteous off springs who pray for him too were trained by him. Otherwise why should he get any reward?

Despite this explicit teaching of Quran regarding which the scriptures of Ibrahim and Moosa also have been referred too, the tradition of Eesaale Thawaab (conveyance or transfer of reward) which is entirely against this principled teaching, is in vogue among Muslims. It is being claimed that a man can donate the reward of his deeds to others. But this claim is baseless, because, such a thing is found neither in Quran nor in hadith. The Ahadith which are being quoted in support of this belief do not prove the transfer of reward (thawaab). What is proved thereby is that the heirs of the deceased are permitted to complete those works which contained the intention and effort of the deceased, for example, will, vow etc. This is not eesaal-e- thawaab’ but it is a kind of deputation or delegation on behalf of a person who could not fulfill an obligation. Otherwise, if transfer of reward is made permissible then it will have to be made applicable to the living too.

It is indeed surprising that even the esteemed author of “Tafheem-ul- Quran” too has made contradictory statements regarding ‘eesaale Thawaab. On the one hand the learned commentator explains this ayah thus:

“This dictum also provides three principles. First, whatever everyone will gain, will gain it as a fruit of his effort. Second, nobody will get fruit of another fellow’s deed, unless therein lies some share of his own effort. Third, no one can ever get anything without endeavoring for it.” (‘Tafheem-ul- Quran’, Vol:5, p.2157)

On the other hand he says that ‘eesaal-ethawaab’ is permissible by quoting some Ahadith in support of it. Just to avoid a lengthy discussion we analyze the traditions referred to by him briefly

1) As narrated in Bukhari, Muslim etc., holy prophet sacrificed two sheep, one on behalf of himself and his family members and the other on behalf of the Ummah. But this does not provide any argument in support of ‘eethaal-e- thawaab’ because the act of sacrificing a sheep on behalf of entire Ummah was particularly his own act, that is, being the guardian of the Ummah he had offered this dedication which was on behalf of both the living and the dead. If this act is accepted as an evidence in support of eethaal-e- thawaab then it will also be regarded as admissible to sacrifice a sheep on behalf of innumerable past, present and future Muslims. No one believe so

2) It is mentioned in Bukhari, Muslim etc. that a fellow told to the holy prophet that his mother expired suddenly; that, A man said to the Prophet, ’My mother died suddenly, and I think that if she could speak, she would have given in charity. May I give in charity on her behalf ? ”He said, yes ! give in charity on her behalf.

The words of this hadith clearly indicate that had this man’s mother a chance to talk she would have willed to make the said charity. Now since she could not get the opportunity, her intention was deemed her will and the desired offering was allowed. Whatever permission can be deduced from this event is that if some one had died suddenly and if it is understood that had the deceased an opportunity he or she would have willed making some charity from his or her property, the heirs can make such charity from the wealth of the deceased. This is because it contains both the intention and the wealth left behind by the deceased. But there is no proof of ‘eethaal-e- thawaab’ in it

3) There is a narration by Abdullah bin Amr bin Aas in Musnad Ahmad that his grandfather Aas bin Vaail had, during the days (pre Islam) of ignorance made a supplication to sacrifice a hundred camels. His uncle Hisham bin Aas sacrificed his share of fifty camels. Amr bin Aas asked the holy prophet as to what should he do about it. The prophet replied: If your father had accepted monotheism as his religious belief, you may observe fast or make charity on his behalf. It will benefit him.

This hadith too, provided it is correct, relates to vow (nazr). The yield of it is also that, if the deceased father was a monotheist, his son can fulfill the oblation intended by the father after his death. Here, firstly, there is the intention of the one the who makes oblation. Secondly, the oblation is being fulfilled by his heir as the concerned fellow could not do so due to his death. What has it to do with ‘eethaal-e- thawaab: Moreover, this hadith is ‘daeef’ (week) on the basis S. 53 576 Dawatul Quran of asnaad. In Musnad Ahmad, (2:182) this narration is from Amr bin Shoaib, about whose being a ’thiqah’ there is a difference of opinion among ‘muhadditheen’. Hafiz Ibne Hajar has quoted differing statements about him. Ibne Mueen says, he by himself is ‘thiqah’, but when he narrates his grandfather’s saying through the channel of his father it does not remain worth ‘hujjat’. Nor is it ‘muttasil’. Rather it is ‘daeef’, (week) which comes in the category of ‘mursal’. (Tahzeebut Tahzeeb, Vol. 8 P.54). Therefore it is not correct to argue on the basis of this hadith

4. There is a ‘rivaayat’ from Hasan Basri in Musnad Ahmed, Aboo Dawood, Nasaai and Ibne Maajah that Saad bin Ubaidah asked the holy prophet: ‘My mother has expired. Should I offer charity (Sadaqah) on her behalf?” He replied: ‘Yes’.

This is Hasan Basri’s ‘rivaayat’ and Hasan Basri was born after the death of Saad bin Ubaidah. Therefore one ‘ravee’ (Narrator) is left out in between. Hence this hadith is ‘mursal’ which cannot be ‘hujjat’. Of course, in Saheeh Bukhari, there is a rivaayat from Ayesha (may God be pleased with her) that a man came to the holy prophet and said: O Messenger of Allah! My mother has expired all of a sudden and I am sure she would have definitely made ‘sadaqah’ had she remained alive. Now if I make sadaqah on her behalf will she get ‘ajr”?” “He said: Yes. (Bukhari. Kitaabul Janaaiz).

On this hadith. Imam Bukhari has preferred the title (chapter of (Sudden Death) not of “Eethaale Thawaab”. Similarly, in ‘Kitaab al Vasaayaah he has recorded it under the title

(It is Mustahab to fulfill the nazr and to offer sadaqah on behalf of the one who died suddenly). Under this ‘Baab’ Imam Bukhari has quoted two hadith. The one is the same which has been mentioned above and the other from Ibne Abbas which says that “Saad bin ubaidah asked a fatwa from the holy prophet saying that “My mother has expired, and she owes a nazr.” He replied: You may fulfill the nazr on her behalf.” It should be thought why Imam Bukhari built the Baab of’ fulfilling nazr on Behalf of the dead ‘and not of’ Eethaale Thawaab’. In short these hadiths cannot be presented in support of eethaale thawaab

5. In Daarqutni, it is related from Ali (May Allah Be Pleased With Him) wherein he states that the holy prophet had Said: Whosoever passes by a grave yard, and, reciting ‘Qul Huwallahu Ahad’ eleven times, offers its Ajr to the dead fellows, the ajr equal to the number of the burried persons will be granted.

I could not find this hadith anywhere in Daarqutni. And Allamah Naasiruddin Albaani also has, in ‘Silsilatul Ahaadithuz Zaeefah’ quoted this statement of Haafiz Sakhaawi: This is not extant in the sunan of Daarqutni.

Allamah Albaani says: Dailami and Aboo Yaalaa have narrated it. But this hadith is Mauzoo (fabricated). One of it’s raavees is abdullah bin Ahmed bin Aamir, about whom it has come in Meezan-ul- Etedaal’ that: he was fabricating a hadith. Suyooti too has termed it ‘mauzoo’. Haafiz Sakhaawi has written: Both its raawee and his father are liars, and that, had there been any basis for this hadith then it would have been a hujjat in this disputed problem and the differcncc of opinion would have been removed.

(Silsilatul Ahadeethuz Dhaeefah Lil Albaani, Vol. 3 P. 452).

May Allah forgive Maulana Maududi for quoting a mawzoo hadith in his commentary for confirming ‘eethaale thawaab’ and for not taking trouble to make research regarding its ‘Sihat’. While explaining Surah Baqarah he had written regarding eethaale thawaab: “In any case, it is not possible that a man may get reward or punishment for a good or evil which did not have a share of his intention and effort. Mukaafaat-e- Amal (reparation of deeds) is not a negotiable thing.” (Tafheemul Quran, Vol. 1. P.224).

But while explaining the Surah Najm he has, very generously, termed eethaale thawaab as ‘Jaaiz’.

One of the ways is ‘Quraan Khaani’ which is in general vogue today. Muslims are not so much interested in understanding Quran and obtaining guidance benefits from it, as they take interest in arranging majalis of Quran khaani for granting thawaab to the dead. Would that, they leave this formal religiosity and follow Islam sincerely!

For further discussion about eethaale thawaab please see Surah Haa Meem Sajdah,Note:71.

49. It has become feasible for man to preserve his own or anyone else’s movements in video cassettes and thereafter to see them. Allah Almighty must have made a more perfect arrangement for filming everybody’s movements and man’s deeds will definitely be examined on the Day of Resurrection.

50. That is: Man’s final destination is to reach in the presence of Allah. Hence he must worry only about it. This refutes the polytheistic belief that man, after his death, perishes in God’s being. Allah’s being is so pure that nothing can ever enter it.

51. Compared to animals, man has been given a distinction by Almighty Allah and hence he laughs as well as weeps. He is an intelligent creation. Therefore when he is happy he starts laughing and when he is sorrow his eyes become wet. This discernment is God-given, not granted by anyone else. But the belief of those who have faith in Devi-Devtas is indeed strange. One can imagine the extent of the corruption of their thinking from the following extract:

“There is a Deva for every organ for every function, for every limb and for every disease. In fact, as we have said, the whole of the body will be found to have been exhaustively partitioned among the Devas.” (Outlines of Vedanta by R. Krishna swamy, Chetna Publication, Bombay P.152),

(Allah is pure of all that the polytheists attribute to HIM).

52. Life and death is in His control. Man is so helpless that:

APNI KHUSHI NA AAYE , NA APNI KHUSHI CHALE

(We neither came of our own will nor will we go with our own will). Then what is he proud of !

53. That is: Man performs the act of only putting a drop in the womb and it is ONLY GOD Who creates a high class creation like man from a lowly drop.

54. Allah has taken the task of creating man for the second time and HE will definitely fulfill his promise.

55. It is HE alone WHO removes poverty and so also it is HE and HE alone Who bestows wealth and children.

56. ‘Shi’raa’ is the name of a bright star. In English they call it Sirius. Star-worshipping communities, owing to their miss beliefs, had been worshipping it, among whom there were some Arab tribes too, who were polytheists. Therefore, Quran made its specific mention and said that this star is no God so as to be deified. But its lord too is Allah Who is the real Deity of all. This thing was mentioned in the scriptures of Ibrahim and Moosa also (Peace Be upon them).

57. Means the people of Hood who were destroyed by Divine punishment.

(For explanation please see Surah Ahqaaf, Note:40-41).

58. Details of the destruction of the people of Thamood have also been described in Surah Hood and several other Surahs.

59. The narration of the destruction of the people of Nooh is also there in surah Hood and several other Surahs.

60. This refers to the habitations of the people of Loot who were turned upside down by earthquake. The inner explosion which gushed forcefully out of the earth had raised the entire habitab high in the sky and then dropped it down. Now there remains only an ocean called the Dead Sea.61. Means a rain of baked stones. See Surah Hood, Note:119.

62. The word’ Aalaa’ is usually translated as blessing. But in view of the above description of the destruction of communities this translation is not appropriate here. Considering the use of it in Arabic poetry and looking to the context we have translated this word as ‘signs’. Further explanation of this word will, Inshaa Allah, be given in the commentary of Surah Rahmaan. With this ayah ends the description of the scriptures of Ibrahim and Moosa.

63. This messenger too, like the foregoing messengers, is an admonisher and is one of those warner.

64. Means the hour of Resurrection. No one should think that it is far away. No, it has come very near. And it is coming nearer and nearer with the passing of every moment. The present situation of the world is such that we can hear the devastating alarms of the doomsday all the time from every direction.

65. That is: the Hereafter will occur only when Allah will want it to occur. No one else has enough power to bring it at his will.

66. You are astonished at the occurrence of Resurrection. Really you should wonder about the deniers of Resurrection because its occurrence is both logical and a demand of justice and fairplay.

67. You are laughing and making fun on hearing about the Resurrection. In fact you should worry and weep over it as you do not know what will be your fate on that terrible day.

Quran creates softness in hearts. Particularly if man pays attention to what it says about the fearful events of the Day of Resurrection he will certainly become restless and his eyes will surely become tearful due to worry about his salvation.

68. Is there any limit to your carelessness? How is it that you are not moved even after hearing these hair-raising details.

69. Be wise and bow before Allah wholeheartedly. Prostrate before Him and worship Him and Him alone. The Bible also says so:

“ And Jesus answered him, ‘It is written,” You shall worship the Lord your God, and him only shall you serve.” (Luke, 4:8)

This is aayate sajdah (verse calling prostration). So one should prostrate at its recitation. Bukhari relates:

“The holy prophet prostrated while reciting this ayah of Surah Najm and together with him also prostrated the Muslims, the polytheists, the jinns and the humans.”

(Bukhari, Kitabut Tafseer)