545. `Ata' ibn Dinar has been quoted by Ibn Abi Hatim as saying: "Praise to Allah that He said, "The unbelievers are the wrong doers", and not, "The wrong doers are unbelievers" (Qurtubi, Ibn Kathir).

546. The Living, i.e., the Eternal, who had no beginning and who will have no end. In other words, this is His Attribute and not the quality of He being alive (in the sense in which we understand life: Au.) Ibn Jarir, Qurtubi.

547. Denial of slumber would not have meant denial of sleep and denial of sleep would not have included denial of slumber. Hence both had to be separately mentioned (Shawkani).

"This repudiates the Jewish and Christian idea of God 'resting' on the seventh day after His great exertion in creating the universe. 'And on the seventh day God ended his work which he had made. And God blessed the seventh day and sanctified it: because that in it he had rested from all his work which God created and made' (Genesis 2: 2, 3)" Mawdudi

548. The commentators have the following to say on intercession:

Love and Intercession

The denial of love and intercession in the Hereafter concerns the unbelievers. The sentiments of love between the believers will survive. Accordingly, they will intercede for each other with Allah's leave (Razi).

The same thing (i.e. possibility of intercession only after leave has been granted: Au.) has been stated by the Prophet in the famous hadith known as the Hadith al Shafa`ah. He said: فَيَأْتُونِى فَأَسْتَأْذِنُ عَلَى رَبِّى فَيُؤْذَنُ لِى فَإِذَا أَنَا رَأَيْتُهُ وَقَعْتُ سَاجِدًا فَيَدَعُنِى مَا شَاءَ اللَّهُ فَيُقَالُ يَا مُحَمَّدُ ارْفَعْ رَأْسَكَ قُلْ تُسْمَعْ سَلْ تُعْطَهْ اشْفَعْ تُشَفَّعْ. فَأَرْفَعُ رَأْسِى فَأَحْمَدُ رَبِّى بِتَحْمِيدٍ يُعَلِّمُنِيهِ رَبِّى ثُمَّ أَشْفَعُ فَيَحُدُّ لِى حَدًّا فَأُخْرِجُهُمْ مِنَ النَّارِ وَأُدْخِلُهُمُ الْجَنَّةَ - صحيح مسلم “The people will come to me and I will proceed to seek my Lord’s permission. I will be granted leave. When I see Him, I will fall prostrate. He will allow me to remain in that state so long as He will. Then it will be said: 'Muhammad, raise your head and ask, you will be heard, and intercede, your intercession will be granted.' Then I will praise my Lord with words that He will reveal to me then. Thereafter I shall begin to intercede; but a limit will be set (about what kind of people it is for whom I could intercede). Consequently, I shall take them out of the Fire and usher them into Paradise" (Ibn Kathir).

Ordinary believers will also be allowed to intercede for those Muslims they knew (Qurtubi).

Quote some ahadith: ?????????????????/

In contrast with the Islamic principle that salvation depends primarily on one's own faith and deeds, and intercession will only be allowed in favor of the deserving, who fell just short of the target, but were right on the track, the two preceding great religions, Christianity and Judaism, have both relied heavily on unlimited and unrestricted intercession for salvation. Majid quotes from Christian sources: "We were saved through the merit of one mediator, our Lord Jesus Christ." ...

And from the Jewish belief as stated in the Jewish Encyclopedia: "The Father who created the universe has given to His arch angel and most ancient Word a pre eminent gift to stand on the confines of both: while separating the created things from the Creator he pleads before the immortal God on behalf of the mortal race which sins continually, and is the ambassador sent by the Ruler to the subject race."

549. Hakam, Mujahid, Ibn Jurayj and Suddi, however, believe that by the words ma bayna aydihim the reference is to this world and by ma khalfahum to Hereafter (Ibn Jarir).

Asad writes: "Another interpretation is 'that which took place before them and that which will take place after them' (Zamakhshari). It would seem, however, that in all these interpretations the obvious meaning of the idiomatic expression ma bayna yadayhi ('that which lies open between one's hands') is lost sight of: namely, that which is evident, or known, or perceivable; similarly, ma khalfahu means that which is beyond one's ken or perception. Since the whole tenor of the above Qur'an verse relates to God's omnipotence and omniscience, the translation given by me seems to be the most appropriate." (Asad's rendering of the phrase is: "He knows all that lies open before men and all that is hidden from them:" Au.).

But Majid agrees with the meaning that has come from the earliest scholars, phrasing it differently but succinctly. He writes about Ma bayna aydihim wa ma khalfahum: "That which is in front of them as well as that which is behind them, i.e. 'In point of space as well as in point of time.'"

Yusuf Ali's comment is also close to it: "God's knowledge is absolute, and is not conditioned by Space or Time."

It can both mean, they cannot know about anything save what He will, as well as, they cannot know about His Attributes and Qualities save what He will (Ibn Kathir).

550. The word Kursiyy appears only once in the Qur’an while `Arsh has appeared several times (Au.).

Ibn Abi Hatim reports Ibn `Abbas (who bases his judgment on the words that follow, viz., "their preservation does not tire Him": Ibn Jarir) as having said that the term Kursiyy signifies knowledge. (But Albani declared the report weak: no. 9, Al Ahadith al Sahihah: Au.).

On the other hand, several reports, varying in their degree of reliability, say that Ibn `Abbas (as well as Abu Musa, Suddi, Dahhak: Ibn Jarir) also said that the Kursiyy is where our Lord rests His Qadamayn. (Hakim has declared this report of Ibn `Abbas, sahih: Shawkani).

Ibn Kathir mentions several such reports and accords them some respect. But Albani declared the repor weak (Al-Jami` al-Sahih, hadith no. 109) - Au.

Ibn al-Jawzi has on the other hand, stated in his "`Ilal" that Ibn `Abbas explained the word Kursiyy as "where one places one's feet" merely to reject the opinion of those who said that it means "knowledge;" accordingly, Dahhak said (we know literally) that kursiyy is that usufruct which is placed under the throne of the rulers for them to place their feet on (Au.).

The text of the above is as follows: وكان ابن عباس يفسر معنى الكرسي وأنه موضع قدمي الجالس ليخرجه عن قول من يقول ان الكرسي بمعنى العلم قال الضحاك الكرسي الذي يوضع تحت العرش يضع عليه الملوك اقدامهم - العلل المتناهية In other words, we know what an earthly 'arsh and kursiyy look like, and what their functions are. But when we talk of the 'Arsh and Kursiyy of the heavens, then, it is Allah alone who knows their true meaning (Au.).

The Prophet (saws) is reported to have said (in a hadith of Sahih ibn Hibban): ما السماوات السبع مع الكرسي إلا كحلقة ملقا بأرض فلاة وفضل العرش على الكرسي كفضل الفلاة على الحلقة - صحيح ابن حبان "Compared to the Kursiyy the seven heavens are no more than a ring thrown into the desert and compared with the `Arsh, the Kursiyy is no more than a ring thrown into the desert" (Ibn Jarir, Qurtubi, Ibn Kathir, Alusi).

551. Ibn Kathir writes: This verse is known as Ayah al Kursiyy. Muslim and others have recorded that:

عَنْ أُبَىِّ بْنِ كَعْبٍ قَالَ قَالَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- « يَا أَبَا الْمُنْذِرِ أَتَدْرِى أَىُّ آيَةٍ مِنْ كِتَابِ اللَّهِ مَعَكَ أَعْظَمُ ». قَالَ قُلْتُ اللَّهُ وَرَسُولُهُ أَعْلَمُ. قَالَ « يَا أَبَا الْمُنْذِرِ أَتَدْرِى أَىُّ آيَةٍ مِنْ كِتَابِ اللَّهِ مَعَكَ أَعْظَمُ ». قَالَ قُلْتُ اللَّهُ لاَ إِلَهَ إِلاَّ هُوَ الْحَىُّ الْقَيُّومُ. قَالَ فَضَرَبَ فِى صَدْرِى وَقَالَ « وَاللَّهِ لِيَهْنِكَ الْعِلْمُ أَبَا الْمُنْذِرِ ».

The Prophet (saws) asked Ubayy ibn Ka`b about the most magnificent verse in the Qur'an. He replied: "Allah and His messenger know best." The Prophet asked him again, "O Abu al-Mundhir, do you know which ayah of Allah's Book do you think is the most magnificent?" He replied: "Allah, there is no God save He, the Living, the Self subsisting by whom all subsist." The Prophet congratulated him on his knowledge. This verse is probably the most magnificent because Allah's name has appeared in it, either by name or as a personal pronoun, 18 times (Qurtubi).

Hakim has recorded the following hadith that he thinks meets with the criteria set by Bukhari and Muslim although they did not record it. عن عبد الله بن أبي بن كعب: أن أباه أخبره: أنه كان له جرن فيه تمر قال: فكان أبي يتعاهده فوجده ينقص قال: فحرسه ذات ليلة فإذا هو بدابة شبيه الغلام المحتلم قال: فسلمت عليه فرد السلام. قال: فقلت: ما أنت، جني أم إنسي؟ قال: جني. قلت: ناولني يدك. قال: فناولني، فإذا يد كلب وشعر كلب. فقلت: هكذا خَلْقُ الجن؟ قال: لقد علمت الجن ما فيهم أشد مني، قلت: فما حملك على ما صنعت؟ قال: بلغني أنك رجل تحب الصدقة فأحببنا أن نصيب من طعامك. قال: فقال له (5) فما الذي يجيرنا منكم؟ قال: هذه الآية: آية الكرسي. ثم غدا إلى النبي صلى الله عليه وسلم فأخبره فقال النبي صلى الله عليه وسلم: "صدق الخبيث". `Abdullah ibn Ubayy reports his father as saying that he used to have a container filled with dates from which he noticed some decrease everyday. One day he decided to guard over it the whole night. He found someone very young (stealing from it). I said: "Are you from the Jinn or mankind?" He replied: "Of the Jinn." I said: "Stretch your hand." When he stretched his hand I found it in the shape of a dog's paw and so were the hair covering the skin. I asked him: "Have all the Jinns been created in this fashion." He said in reply: (Evasively) "The Jinn know that I'm the strongest of them." I said: "What are you up to around here?" He said: "I have heard that you are a man who loves to give. So I thought I'll help myself." Ubayy asked him: "And how best can one guard oneself from (the mischief of) your kind?" He said: "With the help of Ayah al Kursiyy." Ubayy reported the incident to the Prophet who said: "The evil being spoke the truth."

Musnad Ahmad has another report, termed hasan gharib by Tirmidhi, which speaks of Abu Ayyub also coming in contact with a ghoul.

Bukhari has reported the following incident in various chapters (Qurtubi). Abu Hurayrah (ra) says: عن أبي هريرة قال: وكلني رسول الله صلى الله عليه وسلم بحفظ زكاة رمضان فأتاني آت فجعل يحثو من الطعام فأخذته وقلت: لأرفعنك إلى رسول الله صلى الله عليه وسلم قال: إني محتاج وعلي عيال ولي حاجة شديدة. قال: فخليت عنه. فأصبحت فقال النبي صلى الله عليه وسلم: "يا أبا هريرة ما فعل أسيرك البارحة؟" قال: قلت يا رسول الله شكا حاجة شديدة وعيالا فَرحِمْتُه وخليت سبيله. قال: "أما إنه قد كَذَبك وسيعود" فعرفت أنه سيعود لقول رسول الله صلى الله عليه وسلم: "إنه سيعود" فرصدته فجاء يحثو من الطعام فأخذته فقلت: لأرفعنك إلى رسول الله صلى الله عليه وسلم قال: دعني فإني محتاج وعلي عيال لا أعود. فرحمته وخليت سبيله فأصبحت فقال لي رسول الله صلى الله عليه وسلم: "يا أبا هريرة ما فعل أسيرك البارحة؟" قلت: يا رسول الله شكا حاجة وعيالا فرحمته فخليت سبيله. قال: "أما إنه قد كذبك وسيعود" فرصدته الثالثة فجاء يحثو من الطعام فأخذته فقلت: لأرفعنك إلى رسول الله صلى الله عليه وسلم. وهذا آخر ثلاث مرات أنَّك تزعم أنك لا تعود ثم تعود. فقال: دعني أعلمك كلمات ينفعك الله بها. قلت: ما هن. قال: إذا أويت إلى فراشك فاقرأ آية الكرسي: { اللَّهُ لا إِلَهَ إِلا هُوَ الْحَيُّ الْقَيُّومُ } حتى تختم الآية فإنك لن يزال عليك من الله حافظ ولا يقربك شيطان حتى تصبح فخليت سبيله فأصبحت فقال لي رسول الله صلى الله عليه وسلم: "ما فعل أسيرك البارحة؟" قلت: يا رسول الله زعم أنه يعلمني كلمات ينفعني الله بها فخليت سبيله. قال: "ما هي؟" قال: قال لي: إذا أويت إلى فراشك فاقرأ آية الكرسي من أولها حتى تختم الآية: { اللَّهُ لا إِلَهَ إِلا هُوَ الْحَيُّ الْقَيُّومُ } وقال لي: لن يزال عليك من الله حافظ ولا يقربك شيطان حتى تصبح. وكانوا أحرص شيء على الخير، فقال النبي صلى الله عليه وسلم: "أما إنه صدقك وهو كذوب تعلم من تخاطب مُذْ ثلاث ليال يا أبا هريرة؟" قلت: لا قال: "ذاك شيطان". "The Prophet appointed me to look after Ramadan zakah materials. And lo! Someone came and started grabbing food items from the lot. I caught him and said: 'I shall take you straight to the Prophet.' He pleaded: 'Forgive me. I'm poor. I have a big family and at the moment I'm in great want.' I let him go. Next morning the Prophet asked me: 'Abu Hurayrah. What did your prisoner of last night have to say?' I said: ‘Messenger of Allah. He complained of poverty and great need and so forth. I felt sorry for him and so I let him go.' He said: 'He lied. He will come back.' So I kept watch, and for sure he was there, the next night, grabbing food items. I told him: 'For sure today I'll take you to the Prophet.' He said: 'Let me go for I am in great want and after this I will not return.' So I let him go. The next morning the Prophet again asked me: 'What did your prisoner do last night?' I told him that he complained of poverty and so forth and so I let him go. He said: 'He lied and he will return.' So I kept watch and there he was, once again. I caught him as while was helping himself and told him: 'That's it. Today I will take you to the Prophet. This is the third time I have caught you while every time you promise you won't come back.' He said: 'Let me go and in return I'll teach you some words that will benefit you greatly.' I asked him what they were. He said: 'When you go to bed say: "Allah! There is no god save He ... until the end of the verse." With that you will have a guardian (angel) from Allah (swt) by your side, and Shaytan will not come near you until the morning.' So I let him go. The Prophet enquired in the morning: 'What did your prisoner have to say last night?' I gave him the story. He said: 'Although a liar, he spoke the truth.'" Then he added, "Do you know who is it that you have been encountering? It was Shaytan.

Similar reports are to be found in the collections of Nasa'i and Ibn Marduwayh.

Similarly Abu `Ubayd has reported of `Umar ibn al Khattab that once he wrestled with a Jinn. When he overcame him, the Jinn told him about Ayah al Kursiyy (Qurtubi). According to a hadith preserved in Abu Da`ud, Tirmidhi and Ibn Majah, the Al-Ism al A`zam is contained in this verse and the one of Al `Imran which reads: اللَّهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ [آل عمران/2] Ibn Marduwayh has preserved another hadith, which although (mistakenly) declared fake by Ibn Jawzi, meets with the criteria of Bukhari in which the Prophet said that nothing prevents a man who recites the Ayah al Kursiyy after every obligatory Prayer from entering Paradise save death. Similar reports are by Nasa'i in his Al Yawm wa al Laylah, as well as in Sahih ibn Hibban.

Quotations from Ibn Kathir end here.

It is reported of `Abdul Rahman ibn `Awf that when he entered his house he would recite this verse in its four corners (Qurtubi).

The beauty of the verse does not seem to have been entirely lost on the unbelievers either. Says Majid: "The verse ... has often won the admiration of non Muslims, even of anti Muslims. `... a magnificent description of the divine majesty and providence: but it must not be supposed the translation comes up to the dignity of the original' (Sale). `One of the most admired passages in the Koran' (Lane). ‘One of the grandest verses of the Qur'an' (Wherry).

It might also be noted that the verse is made up of 10 whole sentences (Ibn Kathir).

Zamakhshari adds: It is the most magnificent verse of the Qur'an because it speaks of the Oneness of Allah (swt), which should also lead us to the conclusion that the Oneness of Allah is the most magnificent of the disciplines of knowledge.

552. Although the meaning and application is general, several incidents are reported to have occasioned the revelation of this verse. Here are a few.

First, it was a custom in the Ansar that if a woman's sons did not survive, she vowed that if the child lived he would be converted to Judaism. There were many such Judaised children in Madinah. When Banu Nadir were banished they wanted to take along such of them with them. (The Ansar maintained that so it was before the advent of Islam. But since the true religion Islam had appeared they would not let their sons go with them: Qurtubi). So Allah (swt) revealed this verse which meant to say that whoever wished to stay back could do so, while whoever wished to go was free to do so (Ibn Jarir, Ibn Kathir through Ibn `Abbas). The reports are also in Abu Da'ud, Nasa'i and Sahih works of Ibn Abi Hatim and Ibn Hibban.

Second, a man's two sons converted to Christianity and wanted to migrate to Syria in the company of Christian traders who had come from there. Their father had however embraced Islam and enquired the Prophet (saws) whether he could force them into Islam. Allah (swt) revealed this verse (Ibn Jarir, Ibn Kathir).

There is, however, some difference of opinion among the scholars whether this verse stands as it is or is it abrogated by the verses legalizing jihad (Ibn Kathir). According to Ibn `Abbas and Qatadah the rule of free choice is abrogated in favor of the Arabs of the Peninsula, who may either accept Islam, migrate, or be destroyed. But it is not abrogated in respect of others living outside of the Peninsula, although in the dominion of Islam, who can remain on their religion, paying Jizyah (Qurtubi). However, it is not right to say that the verse is abrogated simply because it was revealed to solve a specific problem (Ibn Jarir).

Thanwi adds: It must be noted, however, that what is of greater significance is the people's intention. They can be forced into submission, but they cannot be forced to believe.

Hence we find `Umar ibn al Khattab's former slave Asbaq reporting that `Umar (ra) used to offer him Islam, but he would refuse. `Umar used to tell him, 'If you accepted Islam, I could involved you in Muslim affairs' (Ibn Jarir). `Umar could have as well coerced him into embracing Islam. But he did not (Au.).

553. The word in the original is Taghut. According to `Umar (ra) the allusion is to Shaytan. There are other opinions, but this is the strongest one since, he personifies every evil that people in pre Islamic times practiced, be they of the nature of worshipping idols, seeking their guidance in the affairs of life, or their help instead of Allah's (Ibn Kathir). Ibn Jarir's preference, however, is that Taghut is anyone or anything that symbolizes rebellion against Allah (swt) and is worshipped in His stead, be it of the mankind, jinn or idols.

Asad says: "Al Taghut denotes, primarily, anything that is worshipped instead of God and, thus, all that may turn man away from God and lead him to evil. It has both a singular and a plural significance (Razi), and is, therefore, best rendered as "the powers of evil."

554. Opinions of the earliest scholars vary between Islam, faith, the shahadah (testimony), the Qur'an, and other possibilities, in reference to interpretation of the term Al-`Urwatu al Wuthqa. There is of course, no contradiction between them. Further, this bond never severs unless a man severs it as has Mujahid interpreted this present verse quoting the other famous verse (13: 11): إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّى يُغَيِّرُوا مَا بِأَنْفُسِهِمْ [الرعد : 11] "Allah does not change what is with the people unless they change what is with them" Ibn Jarir, Qurtubi, Ibn Kathir); that is, unless they discard the guidance given to them and opt for misguidance (Au.).

Al `Urwatu al Wuthqa

Bukhari and Muslim have recorded a hadith that runs as follows. Muhammad b. Qays b. `Ubadah says, عَنْ مُحَمَّدٍ عَنْ قَيْسِ بْنِ عُبَادٍ قَالَ كُنْتُ جَالِسًا فِى مَسْجِدِ الْمَدِينَةِ ، فَدَخَلَ رَجُلٌ عَلَى وَجْهِهِ أَثَرُ الْخُشُوعِ ، فَقَالُوا هَذَا رَجُلٌ مِنْ أَهْلِ الْجَنَّةِ . فَصَلَّى رَكْعَتَيْنِ تَجَوَّزَ فِيهِمَا ثُمَّ خَرَجَ ، وَتَبِعْتُهُ فَقُلْتُ إِنَّكَ حِينَ دَخَلْتَ الْمَسْجِدَ قَالُوا هَذَا رَجُلٌ مِنْ أَهْلِ الْجَنَّةِ . قَالَ وَاللَّهِ مَا يَنْبَغِى لأَحَدٍ أَنْ يَقُولَ مَا لاَ يَعْلَمُ وَسَأُحَدِّثُكَ لِمَ ذَاكَ رَأَيْتُ رُؤْيَا عَلَى عَهْدِ النَّبِىِّ - صلى الله عليه وسلم - فَقَصَصْتُهَا عَلَيْهِ ، وَرَأَيْتُ كَأَنِّى فِى رَوْضَةٍ - ذَكَرَ مِنْ سَعَتِهَا وَخُضْرَتِهَا - وَسْطَهَا عَمُودٌ مِنْ حَدِيدٍ ، أَسْفَلُهُ فِى الأَرْضِ وَأَعْلاَهُ فِى السَّمَاءِ ، فِى أَعْلاَهُ عُرْوَةٌ فَقِيلَ لَهُ ارْقَهْ . قُلْتُ لاَ أَسْتَطِيعُ . فَأَتَانِى مِنْصَفٌ فَرَفَعَ ثِيَابِى مِنْ خَلْفِى ، فَرَقِيتُ حَتَّى كُنْتُ فِى أَعْلاَهَا ، فَأَخَذْتُ بِالْعُرْوَةِ ، فَقِيلَ لَهُ اسْتَمْسِكْ . فَاسْتَيْقَظْتُ وَإِنَّهَا لَفِى يَدِى ، فَقَصَصْتُهَا عَلَى النَّبِىِّ - صلى الله عليه وسلم - قَالَ « تِلْكَ الرَّوْضَةُ الإِسْلاَمُ ، وَذَلِكَ الْعَمُودُ عَمُودُ الإِسْلاَمِ ، وَتِلْكَ الْعُرْوَةُ عُرْوَةُ الْوُثْقَى ، فَأَنْتَ عَلَى الإِسْلاَمِ حَتَّى تَمُوتَ » . وَذَاكَ الرَّجُلُ عَبْدُ اللَّهِ بْنُ سَلاَمٍ "I was in the mosque when a man entered whose face bore marks of Allah's fear. He did two short rak`ah of Prayers and left. When he was gone people said: 'This man is of the Paradise.' So I followed him. When he entered his house I knocked at the door. He let me in. After the ceremonial greetings I told him what the people had said about him. He said: 'Allah be glorified. It is not proper for anyone to open his mouth about what he does not know. Let me tell you why. Once I dreamt during the Prophet's time that I was in a flush green garden. (He described the greenery and the vastness). In its center was a steel column pitched into the earth and reaching the heavens. At the top was a kind of handle (`urwah). I was told, 'Climb.' I said, 'I can not.' A young person appeared from my rear and lifted my clothes. I climbed and caught hold of the handle. I was told, Hold fast unto the handle.' I woke up with it in my hand. I went up to the Prophet and related the story to him. He said: 'The garden was the garden of Islam and the column was the column of Islam. As for the handle, it was the firm handle (Al-`Urwatu al Wuthqa). You shall remain on Islam until you die.' The man, adds the transmitter, was `Abdullah b. Salam." Muslim, Nasa'i and Ibn Majah have other versions of this hadith with variations in details (Ibn Kathir).

555. That is from the darkness of disbelief, doubts and skepticism into the light of plain truth. We also see that Allah (swt) mentioned the light in singular form and darkness in plural; since there is only one path to truth and guidance, while that of falsehood are many and disparate. Allah also used the plural form when He said at another place (6: 153): هَذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَنْ سَبِيلِهِ [الأنعام/153] "This is My path; straight. Follow it. And follow not diverse paths, lest they scatter you from His path" (Ibn Kathir).

It might be noted here that in the earlier verses Allah (swt) spoke of the light of the believers and the darknesses of the unbelievers. He followed it up with three episodes in the first of which He illustrated the light of Ibrahim (saws) and the darknesses of Nimrod (Thanwi).