Surah Al-Mu'minun 23:51-77 - Quran Translation Commentary

(23:62) And We charge not any soul save to its capacity. And with Us is a Book that speaks the Truth,⁶⁹ and they shall not be wronged.⁷⁰

Another affordable interpretation is that of Ibn `Abbas who said, ‘good luck has preceded them’ (Ibn Jarir).

(23:63) Nay, but their hearts are (covered) in bewilderment over this,⁷¹ and they have deeds besides that, of which they are workers.⁷²

(23:64) Till, when We seize their affluent ones with chastisement, at once they are groaning (in supplication).⁷³

(23:65) Groan not today; you shall certainly not be helped by Us.

(23:66) Indeed, My revelations⁷⁴ used to be recited upon you, but you would turn away on your heels,

(23:67) Waxing proud against it,⁷⁵ uttering non-sense⁷⁶ in nightly sessions.⁷⁷

(23:68) Have they not reflected over the Word, or⁷⁸ there has come to them what came not to their fathers of old?⁷⁹

(23:69) Or, did they not recognize their Messenger, that they are (of) him deniers?⁸⁰

(23:70) Or, do they say he is possessed?⁸¹ Nay, he has brought them the Truth but most of them are averse to Truth.⁸²

(23:71) Had the Truth⁸³ followed their caprices, surely the heavens and the earth and all those within them would have been ruined.⁸⁴ Nay, We have brought them their admonition, but they are turning away from their admonition.

(23:72) Or do you ask them for tribute? But your Lord’s tribute is better,⁸⁵ and He is the best of providers.

(23:73) Indeed, you are inviting them to a Straight Path.⁸⁶

(23:74) But surely those who do not believe in the Hereafter, are deviating from the Path.⁸⁷

(23:75) And, if We showed them mercy, and removed what is upon them of affliction,⁸⁸ surely, they would obstinately persist in their rebellion, wandering blindly.

(23:76) We had (earlier) seized them in punishment,⁸⁹ but they did not yield to their Lord, nor did they entreat (submissively).⁹⁰

(23:77) Until, when We opened on them a door to severe chastisement, behold, they are despairing therein.⁹¹

Commentary

54. Mawdudi explains: “Quite obviously this does not mean that all Messengers were assembled together at one particular place and addressed collectively. Rather, this manner of address simply signifies that the same directive was given to all Messengers who were raised at different times and in different places. In this sense, the Messengers represent a single group that had been entrusted with an identical Message.”

Although rusul is in plural, the intended meaning is that individual Messengers were addressed at their own times to this effect (Alusi and others).

55. That is, eat of the lawful things. Hence all Prophets were very specific about consuming only the lawful. Once Umm `Abdullah b. Shaddad sent across a bowl of milk to the Prophet. He returned it with a question, “Where did you get a goat from?” It is only when she explained that she had bought one, that he drank from it. He remarked at that time, “Messengers have been instructed to partake of only the lawful” (Razi). The report is in Ibn Abi Hatim (Ibn Kathir).

Zamakhshari adds: It is said that the “good and the pure” things should have three qualities: lawful, clean, and invigorating. Lawful is that by which Allah has not been disobeyed; pure, that which does not lead to man’s forgetfulness of Allah; and strength-giving that which holds together the body and safeguards the mind.

Majid writes: “God’s apostleship is not at all identical with asceticism. The passage may well imply the condemnation of the abstemious practices of the Christian monks.”

Muhammad Asad has another line of approach. He writes: “This rhetorical apostrophe to all of God’s apostles is meant to stress their humanness and mortality, and thus to refute the argument of the unbelievers that God could not have chosen ‘a mortal like ourselves’ to be His message-bearer: an argument which overlooks the fact that only human beings who themselves ‘partake of the good things of life’ are able to understand the needs and motives of their fellow-men and, thus, to guide them in their spiritual and social concerns.”

56. This implies that pure and lawful food helps generate righteous deeds (Razi, Ibn Kathir).

Mawdudi strikes another note: “The word at-tayyibat used in the Qur’an signifies things that are at once clean in themselves and which are obtained through clean and lawful means.

“The directive to partake clean things strikes at the two extremes of monasticism and Epicureanism and brings into relief the moderate and balanced approach which characterizes Islam. A Muslim should neither deny himself lawful things, nor should he hanker after everything of the world without distinguishing between that which is lawful and that which is not.

“It is also significant that the directive to partake of the clean things precedes the directive to act righteously. This suggests that righteous behavior becomes absolutely meaningless if it is not accompanied with the lawfulness of what one eats and the lawfulness of the earning that enables that eating. The very first condition of being righteous is that man should subsist on what is lawful.”

According to a hadith, the Prophet said,

أَيُّهَا النَّاسُ إِنَّ اللَّهَ طَيِّبٌ لَا يَقْبَلُ إِلَّا طَيِّبًا وَإِنَّ اللَّهَ أَمَرَ الْمُؤْمِنِينَ بِمَا أَمَرَ بِهِ الْمُرْسَلِينَ فَقَالَ { يَا أَيُّهَا الرُّسُلُ كُلُوا مِنْ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا إِنِّي بِمَا تَعْمَلُونَ عَلِيمٌ } .. ثُمَّ ذَكَرَ الرَّجُلَ يُطِيلُ السَّفَرَ أَشْعَثَ أَغْبَرَ ثُمَّ يَمُدُّ يَدَيْهِ إِلَى السَّمَاءِ يَا رَبِّ يَا رَبِّ وَمَطْعَمُهُ حَرَامٌ وَمَشْرَبُهُ حَرَامٌ وَمَلْبَسُهُ حَرَامٌ وَغُذِّيَ بِالْحَرَامِ فَأَنَّى يُسْتَجَابُ لِذَلِكَ

“People. Allah is pure and likes pure things.” He followed this statement by reciting the above verse and then added: “A person undertakes a long journey. His clothes are soiled and his hair is disheveled. But the food that he eats is unlawful, the drink that he drinks is unlawful, the dress that he wears is unlawful, and his body has been nourished on what is unlawful. He raises his hands to the sky and prays: ‘O my Lord! O My Lord!’ How can his prayer be answered?”(Ibn Kathir, Mawdudi).

57. This verse could be linked to the previous one where Jesus and Maryam were mentioned. This particular one seems to be saying, “(We informed the two that Our command to previous Messengers was of the same nature viz., “O Messenger! Eat of the good and pure things and work righteous deeds.”

58. The textual Ummah of both the occurrences has been interpreted as “religion” by Ibn Jurayj as in Ibn Jarir.

However, the possibility remains that it is “nation” that is meant. That is, “O Messengers, these your nations were one nation which believed in Allah’s Oneness and worshipped Him alone.”

59. Asad comments: “As in 21: 92, the above verse is addressed to all who truly believe in God, whatever their historical denomination. By the preceding reference to all of God’s apostles the Qur’an clearly implies that all of them were inspired by, and preached, the same fundamental truths, notwithstanding all the differences of the time and the social development of their followers.”

60. The textual word “zubur” (sing. zabarah) is for pieces, or, as done above, segments (Alusi); or perhaps sects (Au.).

Mujahid and Qatadah are reported to have said that the textual word “zubur” is to be understood as books or scriptures. That is, each group had a book of its own (cut out of the original: Au.), relied on it, used it as a source of doctrine and Law, in place of the original text, believing not (adds Ibn Jarir), that the Truth is one, even if (add other commentators), laws, especially the derived ones, were different.

61. Qurtubi cautions that the verse applies to the principal matters of faith and not to derivatives or details of Law. (That is, it is disagreement over fundamental issues which leads to the formation of sects. As for details, either those related to doctrines, or to the Law, there have been differences, but such differences do not make sects). Allah Himself said (5: 48),

لِكُلٍّ جَعَلْنَا مِنْكُمْ شِرْعَةً وَمِنْهَاجًا [المائدة : 48]

“For every one of you We have prescribed a Law and a Way.”

Asad expounds: “In the first instance, this verse refers to the various religious groups as such: that is to say, to the followers of one or another of the earlier revelations who, in their course of time, consolidated themselves within different ‘denominations’, each of them jealously guarding its own set of tenets, dogmas and rituals and intensely intolerant to all other ways of worship (manasik, see 22: 67). In the second instance, however, the above condemnation applies to the breach of unity within each of the established religious group; and since it applies to the followers of all the prophets, it includes the latter-day followers of Muhammad as well, and thus constitutes a prediction and condemnation of the doctrinal disunity prevailing in the world of Islam in our times – cf. the well-authenticated saying of the Prophet quoted by Ibn Hanbal, Abu Da’ud, Tirmidhi and Darimi: “The Jews have been split up into seventy-one sects, the Christians into seventy-two sects, whereas my community will be split up into seventy-three sects.” (It should be remembered that in classical Arabic usage the umber ‘seventy’ often stands for ‘many’ – just as ‘seven’ stands for ‘several’ or ‘various’ – and does not necessarily denote an actual figure; hence what the Prophet meant to say was that the sects and divisions among the Muslims of later days would become many, and even more numerous than those among the Jews and the Christians.”

62. (The textual term “ghamrah” is a bit difficult to translate). Literally, it is for water of such depth as sufficient to drown a man (Shafi and others). Thus the word is used for what covers. Here it means bewilderment, confusion, heedlessness, and misguidance all put together (Qurtubi).

63. Note the order: “wealth” and then “offspring.” That is the order of preference by the people in general. They first vie for wealth. Satisfied on that, they go for children. However, if they fear that the children will come in the way of gathering wealth, then, they postpone having children, or cut down their number (Au.).

64. To paraphrase the last few verses, “Do those people who have split their religion into sects (each fundamentally different from another), imagine that it is because of this that the good things are being hastened to them? Rather not. They are being tried, and are led to further intransigence and heedlessness thereby, but they do not perceive the plan” (Au.).

Allah said elsewhere (6: 178):

إِنَّمَا نُمْلِي لَهُمْ لِيَزْدَادُوا إِثْمًا [آل عمران : 178[

“We give them respite so that they may increase in sinfulness.”

And (68: 44):

فَذَرْنِي وَمَنْ يُكَذِّبُ بِهَذَا الْحَدِيثِ سَنَسْتَدْرِجُهُمْ مِنْ حَيْثُ لَا يَعْلَمُونَ [القلم : 44 ، 45]

“So, leave Me alone with such as deny this speech. We shall gradually lead them (to their destruction) in a manner they will not know.”

We also have a report in Ahmad in this context. The Prophet said,

إِنَّ اللَّهَ قَسَمَ بَيْنَكُمْ أَخْلَاقَكُمْ كَمَا قَسَمَ بَيْنَكُمْ أَرْزَاقَكُمْ وَإِنَّ اللَّهَ عَزَّ وَجَلَّ يُعْطِي الدُّنْيَا مَنْ يُحِبُّ وَمَنْ لَا يُحِبُّ وَلَا يُعْطِي الدِّينَ إِلَّا لِمَنْ أَحَبَّ فَمَنْ أَعْطَاهُ اللَّهُ الدِّينَ فَقَدْ أَحَبَّهُ وَالَّذِي نَفْسِي بِيَدِهِ لَا يُسْلِمُ عَبْدٌ حَتَّى يَسْلَمَ قَلْبُهُ وَلِسَانُهُ وَلَا يُؤْمِنُ حَتَّى يَأْمَنَ جَارُهُ بَوَائِقَهُ قَالُوا وَمَا بَوَائِقُهُ يَا نَبِيَّ اللَّهِ قَالَ غَشْمُهُ وَظُلْمُهُ وَلَا يَكْسِبُ عَبْدٌ مَالًا مِنْ حَرَامٍ فَيُنْفِقَ مِنْهُ فَيُبَارَكَ لَهُ فِيهِ وَلَا يَتَصَدَّقُ بِهِ فَيُقْبَلَ مِنْهُ وَلَا يَتْرُكُ خَلْفَ ظَهْرِهِ إِلَّا كَانَ زَادَهُ إِلَى النَّارِ إِنَّ اللَّهَ عَزَّ وَجَلَّ لَا يَمْحُو السَّيِّئَ بِالسَّيِّئِ وَلَكِنْ يَمْحُو السَّيِّئَ بِالْحَسَنِ إِنَّ الْخَبِيثَ لَا يَمْحُو الْخَبِيث

“Allah has distributed between you good conduct as He has distributed among you provision. Indeed Allah bestows this world upon him He loves and Him He does not. But He does not bestow faith and practice except upon him He loves. So, whomsoever He led to religion, loved him. And, by Him in whose hands is Muhammad’s life, a man does not become a Muslim until his heart and tongue become Muslim. And, that person has not believed from whose harm his neighbors are not at peace.” They asked him, “What do you mean by the harm?” He answered, "His wrongdoing and misbehavior.” Then he continued, “And, a man does not earn wealth by unlawful means, and then spends it, to be blessed in it. Nor is his charity accepted if he offered it; and he does not leave it behind him but is his provision for (the journey) to the Fire. Verily, Allah does not wipe out evil with evil, but rather, wipes out evil with the good. Surely, the impure does not wipe out the impure” (Ibn Kathir).

Asad remarks: “(the verse) implies, firstly, that worldly prosperity is not the ultimate good, and secondly, that the breach of the unity spoken of in the preceding passage was, more often than not, an outcome of mere worldly greed and of factional striving after power.”

In simpler lines of Mawdudi, “.. it needs to be emphasized that the present life is meant essentially to test man rather than to recompense him for his works. As far as man’s moral acts are concerned, even if there is a recompense for them during this worldly life, the recompense is on a very limited scale and is highly imperfect. Additionally, in the recompense itself there is an ingrained element of test and trial. It would be a misconception of the highest magnitude, rather a folly, if we were to disregard the above and believe that whatever good a person receives here is in reward for his goodness, and that receiving such a reward is an index of the recipient being right, righteous, loved and favored by God. Likewise, the disposition to regard anyone who is hit by misfortunes as one who is necessarily under ‘punishment’, is in the wrong, unrighteous, and among those who are disapproved of by God is quite unjustified.”

65. Mention of “belief in Allah’s revelations,” comes after the mention of fear of the Lord. We have to look for a meaning, then, other than the apparent. And that possibly is, ‘these people ponder over the revelations even now, and then and freshly believe in them as the Truth from their Lord.’ That implies new understanding and newest application (based on Alusi).

66. It should be obvious that since the passage is speaking of believers, this verse is talking not of open association, such as of belief in pagan deities, but rather, of hidden and subtle association such as, e.g., showing off (riyaa’) or dependence on other than Allah (based on Alusi).

67. Hasan has said: That is, although they are constant in performing deeds of charity, they are not sure such deeds will be enough to rescue them from the punishment of the Hereafter. Others of the Salaf are close to this meaning. `A’isha in fact asked the Prophet in reference to this verse, “Is it those who commit wrong and so are in fear?” He replied,

هو الذي يذنب الذنب وهو وجل منه؟ فقال: لا وَلَكِنْ مَنْ يَصُومُ وَيُصَلِّي وَيَتَصَدَّقُ وَهُوَ وَجِلٌ

“Rather not. But a man fasts, prays, and gives in charity but is fearful that it might not be accepted” (Ibn Jarir, Razi, Qurtubi).

That is because they fear they might be short on the requirements or on purity of intention (Au.).

`A’isha’s report has been declared trustworthy by Albani also (S. Ibrahim).

Hasan al-Busri also said, “A believer gathers together ihsaan (good deeds and intentions) and apprehensions, while the hypocrite gathers together evil (deeds) and false hopes (Ibn Jarir, Shabbir and others). Hasan is also reported to have said, “We have met people (i.e., the Companions) who were more fearful on the score of their good deeds than you are on the score of your evil deeds (Qurtubi).

68. That is, they hasten to the good deeds (Se`di).

69. The allusion is to the Record of deeds (Ibn Jarir).

70. Majid comments: “(the wicked receiving never more than their due, and the virtuous receiving never less than their due).”

71. “Over this,” i.e., over the Qur’an, whether it is a revelation or not (Ibn Jarir).

72. That is, apart from their disbelief in Allah and doubts over the Qur’an, they have other evil deeds with which they carry on. That is how Mujahid, Abu al-`Aaliyyah and others have explained it. They also expressed the possibility that there are other (evil) deeds that they are yet to perform, and which they will necessarily attempt (Qurtubi, Ibn Jarir).

Nonetheless, Abu Muslim’s opinion was that the pronoun in “lahum” is for those who hasten in good deeds: i.e., those who are believers, do good deeds, but are in fear that their efforts might not be acceptable after all. It is these who have “deeds other than that,” i.e., supererogatory good deeds that they put forward in hope of winning salvation; in which case, Razi adds, “ghamrah” (rendered as covered here) would be interpreted as (hearts of the believers) “covered in thoughts and apprehensions.” Alusi’s own opinion is that this is not an interpretation that one can feel comfortable with.

73. Apart from groaning, the root word “ja’ara” carries several other connotations such as the oxen’s low, raising of the voice in supplication, submission and humility, or, vocally pleading, seeking help, etc. And, as Ibn Zayd, Ibn Jurayj and others have pointed out, that happened at Badr (Ibn Jarir, Zamakhshari).

According to Ibn Jurayj, the allusion by “those who were seized” was to those that died at Badr, while by “ja’ara” it is to those that were left in Makkah to moan, lament, and cry out their grief. Historians tell us that the Makkans mourned the loss at Badr for weeks during which their women would throw cloaks on the horses of the dead and parade them around in the city. But, adds Alusi, it seems more likely that the allusion is to what is going to happen in the Hereafter.

74. The translations of “aayaat” as revelations reflects the understanding of several commentators such as Qurtubi (Au.).

75. “Against it:” to what is the allusion by “it?” Ibn `Abbas, Hasan, Qatadah and Dahhak – as in Ibn Jarir - have said that the allusion is to the Haram. That is, by virtue of it. In other words, the Makkans waxed proud because of the Haram around which they lived.

Other commentators also mention the above possibility.

76. “Uttering nonsense” is the translation of “tahjuruun” (textually occurring at the end of the verse). Its second possible meaning is, “they abandon” or “ignore” (the Truth) - Ibn Jarir and others. A third meaning is, points out Alusi, “obscenity.”

77. The translation of “saamiran” as nightly conversation follows the understanding of Ibn `Abbas, Mujahid and Sa`eed ibn Jubayr. A second interpretation is that the word lends the meaning of “being at peace.” That is, they were at peace that by virtue of they being custodians of the Grand Mosque, they would not be chastised (Ibn Jarir).

Literally, “samara” is for moonlit night. It is in such nights that the people sat down in groups gossiping away their time (Shafi` and others).

Asad adds: “In combination with the phrase kuntum … tahjuruun, this expression indicates the pursuit of endless, fruitless discussions divorced from all reality, or a mere play with words leading nowhere.”

Depending on where a comma is placed in the verse, it could have different meanings. The present translation places it after “bihi”. But, if it is placed earlier, then the rendering will be, “Waxing proud, uttering non-sense thereof in nightly sessions,” in which case two other interpretations can be offered (Au.). One, the allusion by the preceding “bihi” is to the Haram. That is, they defile the Haram by conducting their nightly sessions there, talking nonsense. And two, the allusion is to the Prophet about whom they uttered all kinds of baloney in their nightly conversations (Ibn Kathir).

In view of this verse Ibn `Abbas has thought, according to a report declared trustworthy by Hakim, that it is undesirable to spend time in nightly gossips (Shawkani).

Qurtubi adds: A report preserved in Muslim says that the Prophet used to delay the `Ishaa Prayer until the first third part of the night and disapproved of sleep before and gossip after it. The disapproval of sleep before the Prayers was because of the fear of one missing it. As for gossip after it, it was disapproved because one might talk of the disapproved things and sleep over it as the last deed of the day. One should rather terminate the day with a good deed. After all, Allah has created the night for rest. He said (25: 47):

{وَهُوَ الَّذِي جَعَلَ لَكُمُ اللَّيْلَ لِبَاسًا وَالنَّوْمَ سُبَاتًا وَجَعَلَ النَّهَارَ نُشُورًا} [الفرقان: 47]

“It is He who made for you the night a means of cover, the sleep (a means of) rest and made the day for spreading about.”

Nonetheless, if one stays awake at night seeking knowledge, then there is no harm. Several reports from the Prophet and early Muslims lead to this opinion.

78. Ibn `Abbas treated the textual “am” as “bal.” That reverses the meaning of the verse which would then read as, “Nay, there has come to them what came not to their fathers of old” (Ibn Jarir).

79. (The good qualities of the Prophet were never hidden from the Quraysh. He was not simply one of them, but rather someone who was from one of their core families). Historians have preserved a sound report which says that the day he married Khadijah (fifteen years before he was commissioned), his uncle Abu Talib addressed the marriage party comprised of Quraysh and Mudar tribes in the following words: “Praise to God who made us the offspring of Ibrahim, the seeds of Isma`il, the stock of Ma`add, the race of Mudar, the guardians of His House, the custodians of His Haram, who provided us a home that is visited for pilgrimage, a sanctuary of peace, placing us over the common people as their rulers. As for this son of my brother, Muhammad, the son of Abdullah, he cannot be weighed against anyone but will be found weightier. As for the fact that he is a man of poor means, (I might remind that) wealth after all is one of those things that slip away fast. Now Muhammad, being of those whose family connections you know well, has asked Khadijah’s hand – the daughter of Khuwaylid - offering her as mahr, part paid out in cash, and part pending, out of my wealth. And, by God, I believe he has a good future before him” (Alusi).

80. The allusion is to the fact that the Arabs contemporary to the Prophet were not unfamiliar with stories and traditions of the Middle-eastern Prophets who had in the past brought the message of God’s Oneness. They were also familiar with the Peninsula Messengers such as Hud, Salih and Shu`ayb, whose accounts they had received, even if sketchily, from their elders. Finally, they greatly revered Ibrahim and Isma`il, whom they regarded as their own Prophets (Au.: with the substance from Mawdudi).

Shabbir adds: This verse seemingly contradicts another verse (36: 6) which says,

{لِتُنْذِرَ قَوْمًا مَا أُنْذِرَ آَبَاؤُهُمْ فَهُمْ غَافِلُونَ} [يس: 6]

“In order that you might warn a people whose forefathers were not warned.”

But that is not correct. For, the present verse is speaking of the distant forefathers, whereas that of Surah Yaa Seen is speaking of the immediate forefathers.

81. Majid remarks: “Note a reverberation of the old pagan priggishness in the dictum of a modern Christian: ‘The fundamental thing in him was that he was a pathological case.’ (MacDonald, Aspects of Islam, p. 63).”

82. “I.e., they hate to admit the truth: the reason being – as the sequence shows – that the world-view propounded by the Qur’an is not in accord with their own likes and dislikes or preconceived notions” (Asad).

Ibn Kathir reports Qatadah as having said, “It was reported to us that the Prophet met a man and told him, ‘Come to believe.’ He replied, ‘You invite me to a thing that I have an aversion to.’ The Prophet told him, ‘Even if you are averse to it.’ It is also reported that he told another man, ‘Come to believe.’ But it distressed him (to hear) and he thought himself above it. The Prophet told him, ‘Consider. If you were on a rugged and toilsome path and then met a man whom you know by face and by family, and he invites you to an easier path, will you follow him?’ The man replied, ‘Yes.’ He told him, ‘By Him in whose hands is Muhammad’s life, you are in a most rugged path if you remained on it, and I am inviting you to a path easier than it if you followed it.’ It is also reported to us that the Prophet once told a man ‘Come to believe.’ But it distressed him too. So he asked him, ‘Consider. If you knew two young men: one of them when he speaks, speaks the truth, and when you trust him with something he keeps the trust. Would he be preferable to you or he who, when he speaks he lies, and when trusted, fails?’ The man replied, ‘Of course the man who, when he speaks, speaks the truth, and when trusted, fulfills the trust.’ So the Prophet told him, ‘That is how you are in relation to your Lord.’”

83. Suddi, Abu Saleh and Ibn Jurayj have said that by “Haq” at this point, the allusion is to Allah. That is, “Had Allah followed…” (Ibn Jarir). Such as, for example, their suggestion (43: 31),

{لَوْلَا نُزِّلَ هَذَا الْقُرْآَنُ عَلَى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ} [الزخرف: 31]

“Why has not this Qur’an sent down upon a man from the two great townships?” (Ibn Kathir).

84. Far from the entire universe, even if a village should be subjected to whimsical desires, it will meet with its destruction (Shabbir).

Sayyid Qutb comments: “`And, had the Truth followed their caprices, surely the heavens and the earth and all those within them would have been corrupted,’ for Truth is one, a single entity, whereas caprices are many and changeable. It is by one Truth that the world – the whole of it – can be successfully run. Its laws do not deviate (from their course) following someone’s caprice. Its ways do not change following casual suggestions. Had the Truth followed all that deviated, capricious thoughts, or casual suggestions advocate, all would be destroyed: moral values, rules, principles, in fact, the humankind itself. Scales and standards of judgment would have become a potpourri, and the whole of it would have swung between anger and pleasure, dislike and grudge, fear and hope, activity and passivity, and the rest of caprices, emotions, agitations and other influencing factors. Whereas, the nature of the existing universe, and its movement in the direction of a destination both require firmness, constancy and continuity on a firm principle, and a designed path, that neither alters nor swings in different directions, nor deviates (even momentarily).

“Following the above model adopted for the construction and running of the universe, Islam made human life and its law a part of the above principle – the whole being looked after by Him who takes care of the whole universe as well as its component parts. Man then is a single component, a small part, of a universe that is submitted to the laws laid down for the whole. It is right and proper that He alone should lay down the laws for man who lays down the laws for the universe and runs both in wonderful coherence. Hence, the laws governing the world cannot bend down to man’s will, which would simply destroy the whole.”

Mawdudi has another point to bring to our notice: “.. how can facts constantly conform to a myriad of mutually conflicting wishes? Foolish people fail to appreciate that if there is any discordance between their wishful thinking and reality, then it is their wishful thinking that is to blame rather than reality. In denying reality, such people cause no harm to it per se, instead they only harm themselves.

“This immense system of the universe is based on well-established realities and inalterable laws. Living in the framework of such a universe, it is imperative that man strive to bring his thoughts, wishes and conduct in conformity with reality. He should constantly apply himself, with the help of rational argument, experience and observation, to what reality indeed is. It is only the puerile who, at both mental and practical levels, adamantly cling to their preconceptions, wishes and biases and who attempt to show those realities as conforming to their preconceived ideas.”

85. As Allah said elsewhere (34: 47),

{قُلْ مَا سَأَلْتُكُمْ مِنْ أَجْرٍ فَهُوَ لَكُمْ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ} [سبأ: 47]

“Say, ‘Whatever I have asked of the wage is yours. My wage is upon Allah alone.’”

And (42: 23),

{قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَى} [الشورى: 23]

“Say, ‘I do not ask for it any wage, except for kin-love’” (Ibn Kathir).

Zamakhshari points out – with Razi seconding him - that two terms have been used here: kharj and kharaaj. It is said that kharj is used for that donation that is voluntarily made, whereas kharaaj for that which a man is forced to hand out. However, by implication the word kharj lends the meaning of “a little sum” while kharaaj of “a great reward.”

Mawdudi elaborates: “Before embarking on his mission as the Message-bearer of Islam, he (the Prophet) was a fairly prosperous trader. After becoming involved in Islam, he began to face want and privation. Before he was designated as God’s Messenger, he was held in high esteem by his people. Thereafter, however, he was subjected to both verbal abuse and physical hurt, and even his life was at risk. In the past, he had lived a happy life with his family, but thanks to his mission, he became engaged in a struggle which left him little time for rest or peace. Moreover, the cause that he was [espousing] yielded no advantage to him directly. On the contrary, it antagonized virtually every element of his people so much so that his own kith and kin seemed bent on the utmost hostility towards him. In view of all this, who in the right mind would say that the work of the Prophet (peace be on him) was that of a self-seeker?

“Self-seekers are wont to come forward as champions of tribal and national chauvinism. They use their ability and craftiness in a manner that enables them to assume the leadership of their people. Self-seekers are never advocates of unpopular causes; they are never the proponents of an idea that would frontally challenge the chauvinistic biases and prejudices of their people, let alone espouse an idea that negates the very foundation on which the tribal pre-eminence of the Makkan unbelievers rested.”

86. Majid writes, “A fact apparent even to the Prophet’s modern critics. ‘Mohammad’s bearing towards his followers, no less than towards his opponents, exhibits the assurance of being the vicegerent of God and the exponent of His will’ (Muir, p. 126).”

87. Ibn Kathir repeats an earlier quoted report from Imam Ahmad that reflects the truth about the Prophet’s followers of this day.

أَنّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:أَتَاهُ فِيمَا يَرَى النَّائِمُ الْمَلَكَانِ , فَقَعَدَ أَحَدُهُمَا عِنْدَ رِجْلَيْهِ , وَالآخَرُ عِنْدَ رَأْسِهِ , فَقَالَ الَّذِي عِنْدَ رِجْلَيْهِ لِلَّذِي عِنْدَ رَأْسِهِ: اضْرِبْ مَثَلَ هَذَا وَمَثَلَ أُمَّتِهِ , قَالَ: إِنَّ مَثَلَ هَذَا وَمَثَلَ أُمَّتِهِ كَمَثَلِ قَوْمٍ سَفْرٍ انْتَهَوْا إِلَى رَأْسِ مَفَازَةٍ , فَلَمْ يَكُنْ مَعَهُمْ مِنَ الزَّادِ مَا يَقْطَعُونَ بِهِ الْمَفَازَةَ , وَلا مَا يَرْجِعُونَ بِهِ , فَبَيْنَمَا هُمْ كَذَلِكَ إِذْ أَتَاهُمْ رَجُلٌ عَلَيْهِ حُلَّةٌ حِبَرَةٌ , فَقَالَ: أَرَأَيْتُمْ إِنْ وَرَدْتُ بِكُمْ رِيَاضًا مُعْشِبَةً , وَحِيَاضًا رَوَاءً أَتَتَّبِعُونِي؟ قَالُوا: نَعَمْ , فَانْطَلَقَ بِهِمْ فَأَوْرَدَهُمْ رِيَاضًا مُعْشِبَةً , وَحِيَاضًا رَوَاءً , فَأَكَلُوا , وَشَرِبُوا , وَأَسْمَنُوا , فَقَالَ لَهُمْ: أَلَمْ أَلْفَكُمْ عَلَى تِلْكَ الْحَالِ؟ قَالُوا: بَلَى , فَجَعَلْتُمْ إِنْ وَرَدْتُ بِكُمْ رِيَاضًا مُعْشِبَةً , وَحِيَاضًا رَوَاءً أَنْ تَتَّبِعُونِي؟ قَالُوا: نَعَمْ , فَقَالَتْ طَائِفَةٌ مِنْهُمْ: صَدَقَ وَاللَّهِ لَنَتَّبِعَنَّهُ , وَقَالَتْ طَائِفَةٌ مِنْهُمْ: قَدْ رَضِينَاهَا نُقِيمُ عَلَيْهَا.

Ibn `Abbas says that two angels came to the Prophet in his dream. One of them stood near the head while another at the feet. Said he at the feet to the one at the head, “Strike a similitude for him and his followers.” The other said, “His example and that of his followers is like a people in journey who ended at the head of a place promising destruction. They did not have enough provision to either carry on further, or to return back. While they were in that fix there came to them a man in an expensive cloak. He asked them, ‘Do you think you will follow me if I showed you a garden thick and green and an overflowing pond?’ They answered, ‘Of course yes.’ So he led them to a thick green garden with an overflowing pond. They ate and drank to fatness. At that point he asked them, ‘Did I not find you in that place in that (dire) situation, and I took a promise from you that if you followed me I would lead you to a thick green garden and an overflowing pond?’ They said, ‘Surely you did.’ He asked, ‘Now. Right ahead of you is a garden thicker than this and a pond overflowing better than this one. So, follow me.’ So, a group said, ‘By God he spoke the truth and we shall follow him.’ But another group said, ‘We are satisfied with this and shall remain here.’”

Another report from Abu Ya`la says,

إني ممسك بحجزكم: هَلُمَّ عن النار، هلم عن النار، وتغلبوني وتقاحمون فيها تَقَاحُم الفراش والجنادب، فأوشك أن أرسل حجزكم وأنا فَرَطكم على الحوض، فتردون علي معا وأشتاتا، أعرفكم بسيماكم وأسمائكم، كما يعرف الرجل الغريب من الإبل في إبله، فيُذْهَب بكم ذات اليمين وذات الشمال، فأناشد فيكم رب العالمين: أي رب، قومي، أي رب أمتي. فيقال: يا محمد، إنك لا تدري ما أحدثوا بعدك، إنهم كانوا يمشون بعدك القهقرى على أعقابهم، فلأعرفن أحدكم يأتي يوم القيامة يحمل شاة لها ثغاء، ينادي: يا محمد، يا محمد. فأقول: لا أملك لك شيئا. قد بلغت، ولأعرفن أحدكم يأتي يوم القيامة يحمل بعيرا له رُغَاء، ينادي: يا محمد، يا محمد. فأقول: لا أملك شيئا، قد بلغت، ولأعرفن أحدكم يأتي يوم القيامة يحمل فرسا لها حمحمة، فينادي: يا محمد، يا محمد، فأقول: لا أملك لك شيئا، قد بلغت، ولأعرفن أحدكم يأتي يوم القيامة يحمل سقاء من أدم، ينادي: يا محمد، يا محمد: فأقول: لا أملك لك شيئا قد بلغت

“I am holding you by your clothes saying ‘Away from the Fire, away from the Fire.’ But you overcome me falling into it like the insects fall into it. It is possible that I might release you of your clothes, while I precede you at the Pond. So you will come to me in groups and individually. I would know you from your looks and by your names, just like a man know his camel among a herd. You will be taken to the left and the right. So I will plead to the Lord of the worlds, ‘My people, O my Lord. My people, O my Lord.’ It will be said, ‘O Muhammad. You do not know what they did after you. They turned back on their heels.’ I will know one of you on the Day of Judgment carrying a goat bleating, (and the man) pleading to me, ‘O Muhammad, O Muhammad,’ and I replying, ‘I have no power for you against Allah. I have already conveyed the message.’ And, I will know one of you appear on the Day of Judgment carrying a camel growling and appealing to me, ‘O Muhammad, O Muhammad,’ and I replying, ‘I have no power for you against Allah. I have already conveyed the message.’ And, I will know one of you appear on the Day of Judgment carrying a horse neighing and appealing to me, ‘O Muhammad, O Muhammad,’ and I replying, ‘I have no power for you against Allah. I have already conveyed the message.’ And, I will know one of you appear on the Day of Judgment carrying a leather bottle pleading to me, ‘O Muhammad, O Muhammad,’ and I replying, ‘I have no power for you against Allah. I have already conveyed the message.’”

The above report, says Ibn Kathir, has been doubted for its authenticity because of one of the narrators. But Nasa’i and Ibn Hibban have passed a favorable judgment about him. (The collector of Kanz al-`Ummal also declared that the narrators are trustworthy (Au.).

88. The allusion is to the hardships of dry weather and hunger that the Makkans were then experiencing (Ibn Jarir). The Prophet had prayed against them, as reports of the Sahihayn say, that they be given the taste of seven years (of drought) like the seven years of Yusuf. Another cause of Makkan starvation was that Thumamah b. Uthaal had embraced Islam and cut off the Makkan trade routes (Ibn Kathir).

Alusi adds: According to some reports the Prophet had prayed against them while he was still in Makkah. And then repeated his prayers (for one whole month) at Madinah. When he raised himself from the second cycle (raka`ah) bow during the Fajr Prayers, he would say, “O Allah. Rescue Walid b. Walid, Salamah b. Hisham, `Ayaash b. Rabi`ah, and other weak Muslims (detained at Makkah). O Allah tighten Your hold on Mudar. O Allah send upon them years like the years of Yusuf.” Sometimes he prayed in the above manner after the ruku` of the last cycle of the `Isha Prayers. Those very days Thumamah b. Uthaal (leader of the Banu Bakr tribe) was captured and brought to Madinah. After three days of hesitation he declared his Islam and straightaway went to Makkah to perform `Umrah. When he said “Labbayk Allahumma Labbayk” in the Islamic manner the Makkans smelt trouble. They asked him, “Have you turned a Saabi?” He replied, “Rather not. I have become a Muslim.” Then in reply to their rude gestures he threatened, “By Allah not a grain will reach you at Makkah without the Prophet’s leave.” The above two – the supplications and Thumaamah’s resolve - led Makkans to starvation and according to one report the Quraysh wrote to the Prophet, (to pray for their relief) or as another narration says, sent Abu Sufyan, which happened a little before the fall of Makkah.

89. Ibn `Abbas reports that during the drought Abu Sufyan went to the Prophet and said, “I beseech you by Allah, and by the rights of blood. We have been reduced to eating blood and animal hair” (which they cooked with blood: Qurtubi). Allah revealed this verse. According to another report Abu Sufyan came down to Madinah and said, “You killed our fathers with the sword and their children with hunger” (Ibn Jarir).

90. That is exactly what happened with the Makkans. The Prophet prayed for the removal of the drought, but it made no difference to their intransigence and arrogance.

An implied meaning of what Hasan said is that tribulations seem like coming from Shaytan if one does not take them in true Islamic spirit. “So, treat them as having been sent by Allah,” he said, “by humbling yourselves and seeking His forgiveness” (Ibn Jarir).

Accordingly, once Wahab b. Munabbih was imprisoned. When he came out someone said, “Shall we not sing some poetry for you O Abu `Abdullah?” He replied, “I am at the other end of Allah’s punishment.” Allah has said, ‘We have already seized them in punishment, but they did not yield to their Lord, nor did they submissively entreat (Him).’” Then he fasted for three days. He was asked, “What was that fast for?” He replied, “Something happened to us, so something had to be done.” That is, he was imprisoned, so he had to demonstrate his submission (Ibn Kathir).

91. The allusion is to further intensification of the dry season, accompanying hunger and starvation (Ibn Jarir from the Salaf).