149. Several incidents have been reported as context of revelation. One in Tirmidhi, rated hasan sahih, says that ‘Abdul Rahman b. al-`Awf invited friends for dinner. ‘Ali was one of them. As usual, it was followed by drinks since wine had not been prohibited until then. Subsequently, they stood up for Prayers. However, the leader recited the Qur’an wrong and Allah revealed this verse. Accordingly, they used to avoid drinking before the Prayers after the revelation of this verse, until Allah completely prohibited all intoxicants (Ibn Jarir, Ibn Kathir and others). Sayyid Qutb points out that wine was so common among the Arabs, that the word samar which is, literally, ‘to trade in any commodity,’ had become synonymous with trading in wine. He quotes several pre-Islamic poetical pieces to prove the point. Prohibition of wine was effected gradually, in stages, with `Umar seeking a clearer injunction after every previous ruling pronounced by the Qur’an. This verse is the third in the sequence. See note 455 of surah al-Baqarah for detailed description. Says Ibn Kathir: One of the implications of this verse is that a person should know what he is reciting in his Prayer. Accordingly, precaution must be observed in situations where similar causes produce similar effects. Bukhari and Ahmad have a hadith which reports the Prophet (saws) as having said:

وَسَلَّمَ إِذَا نَعَسَ أَحَدُكُمْ وَهُوَ يُصَلِّي فَلْيَنْصَرِفْ فَلْيَنَمْ حَتَّى يَعْلَمَ مَا يَقُولُ

“When one of you feels sleepy during the Prayer, let him go (home) and sleep, until he knows what he is reciting.”

150. The translation “unless trespassing (a mosque)” is that of the phrase “illa `abiri sabilin” and is based on the interpretation of Ibn Mas`ud, Ibn `Abbas, Hasan, Ibrahim al-Nakha`i, Sa`id b. Jubayr, Abu `Ubaydah, `Ikrimah, Hasan Busri and many others who have said that the verse purports to say: ‘Do not come near Prayers (and therefore do not enter the mosques: Au.) if you are in a state of major impurity, unless you have to, out of necessity, trespass a mosque if it happens to be the only way through, in which case you might hurry by without tarrying there.’ It was so revealed because some of the people’s doors opened into the Prophet’s mosque (Ibn Jarir). The above is confirmed by that report in Bukhari which says that the Prophet had ordered all doors leading to his mosque shut, save that of Abu Bakr. As for trespassing by someone who needs a major ablution, or a woman in her periods, Abu Hanifah, Shafe`i and Malik have ruled that they might pass through without tarrying. If they have to perforce tarry, they must at least make a tayammum before doing so. Imam Ahmad, however, basing his opinion on the practice of some of the Companions, has ruled that if one requiring major ablution performs wudu he can even sit in the mosque (Ibn Kathir).

151. According to Ibn Mas`ud, Suddi, Sa`id ibn Jubayr, Mujahid, Dahhak and others it is those who have a broken bone or suffer wounds or the like who have been exempted from ablution (Ibn Jarir).

152. That is, if you have attended to a nature’s call (Ibn Jarir).

153. `Ali, Ibn `Abbas, Mujahid and others have said that the allusion by “having been in contact with women” is to sexual intercourse. A variant opinion, that of Ibn Mas`ud, Ibn `Umar, Abu `Ubaydah, and some others, is that merely being in physical contact with women entails ablution. But the earlier interpretation is stronger, in the light of reports that the Prophet kissed his wives and then offered Prayers without making fresh ablution. `A’isha told `Urwah that once the Prophet kissed one of his wives, went out and Prayed without making an ablution. `Urwah asked her, ‘Who was it? Yourself?’ She smiled (Ibn Jarir). Ibn Kathir adds: Although the hadith is in Abu Da’ud, Tirmidhi and Ibn Majah, some have doubted one of the narrators in the chain. Nevertheless, there are several reports coming from `A’isha as well as Umm Salamah to this effect. Legal Points: • 1. What entails a major impurity is not intercourse per se, rather, coming into contact of the two sexual organs, even if the man and the woman do not climax. There are ahadith to this effect in the Sahihayn (Qurtubi). • 2. It is also prohibited to recite the Qur’an - save for one or two verses - while one is in the state of major impurity (Qurtubi). • 3. A man in a state of major impurity is himself clean. He is only in that “state” (remaining physically clean) - Qurtubi, Ibn Kathir. • 4. According to the Hanafiyyah if water is not available within (roughly) a radius of 1.5 km., tayammum is permissible, irrespective of the point whether the man is a traveller or not (Thanwi). • 5. Except ashes, tayammum is possible with anything which the fire will not burn or melt (Thanwi). • 6. There is no difference, save of intention, between tayammum made in lieu of wudu and tayammum made in lieu of ghusl (Thanwi).

154. `A’isha was the cause of revelation of these verses. It is narrated by her that once she was accompanying the Prophet in a campaign, known as the Dhat al-Jaysh campaign. On the way (at a place called Sulul: Qurtubi), she lost a necklace she had borrowed from someone. She reported to the Prophet. He ordered a search but it could not be found. (That delayed their departure and) the Prophet ordered that they camp there for the night. (It was not a watering place. By the morning, when water could not be found: Au.), some people began to blame `A’isha for the crisis. Abu Bakr entered the tent and found the Prophet sleeping with his head in `A’isha’s lap. In his anger Abu Bakr began to poke `A’isha in her ribs with a stick. `A’isha says: “It hurt me so badly, really. But I did not move from fear of disturbing the Prophet.” So Abu Bakr went away. When the Prophet woke up he was informed about the non-availability of water around. Allah revealed this verse (legalizing tayammum) and Usayd b. Hudayr greeted Abu Bakr in words: “This is not the first blessing that you have caused to descend, O house of Abu Bakr” (Ibn Jarir). Ibn Kathir notes: The above report is in Bukhari, who adds that Abu Bakr also said some harsh things to `A’isha in that tent while prodding her with a stick. Later, the necklace was found under the very camel she was riding. According to another version, Usayd b. Hudayr told `A’isha: “May Allah reward you well. There is not a thing that happens to you causing you discomfort but Allah makes it a cause of some good to you and to the believers.”

155. Abu Dharr has reported the Prophet, in a hasan sahih hadith of Tirmidhi, and sahih of Ibn Hibban, that

الصعيدُ الطَّيِّب طَهُورُ المسلم، وإن لم تجد الماء عشر حججٍ

“Clean dust is a source of purity for a Muslim, even if you do not find for ten consecutive years.” The Prophet has said in a hadith of Muslim,

فُضِّلْنَا عَلَى النَّاسِ بِثَلاَثٍ جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلاَئِكَةِ وَجُعِلَتْ لَنَا الأَرْضُ كُلُّهَا مَسْجِدًا وَجُعِلَتْ تُرْبَتُهَا لَنَا طَهُورًا إِذَا لَمْ نَجِدِ الْمَاءَ

“We have been given preference over other people in three things: Our (Prayer) rows have been given the same form as those of the angels, the whole of the earth has been allowed us to pray on, and its dust has been made a cleaning agent for us if we do not find water.” Another report in the Sahihayn lists five specialties. It says:

أَخْبَرَنَا جَابِرُ بْنُ عَبْدِ اللَّهِ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ أُعْطِيتُ خَمْسًا لَمْ يُعْطَهُنَّ أَحَدٌ قَبْلِي نُصِرْتُ بِالرُّعْبِ مَسِيرَةَ شَهْرٍ وَجُعِلَتْ لِي الْأَرْضُ مَسْجِدًا وَطَهُورًا فَأَيُّمَا رَجُلٍ مِنْ أُمَّتِي أَدْرَكَتْهُ الصَّلَاةُ فَلْيُصَلِّ وَأُحِلَّتْ لِي الْمَغَانِمُ وَلَمْ تَحِلَّ لِأَحَدٍ قَبْلِي وَأُعْطِيتُ الشَّفَاعَةَ وَكَانَ النَّبِيُّ يُبْعَثُ إِلَى قَوْمِهِ خَاصَّةً وَبُعِثْتُ إِلَى النَّاسِ عَامَّةً

“I have been given five things that no one was given before me: I have been helped with fright to the distant of a month’s travel; the earth has been declared clean and its soil a cleaning agent for me, so that any of my Ummah arrives into the Prayer-time may Pray (wherever he is) war spoils have been made lawful to me while it was not so for anyone before me; I have been given the grace of intercession; and, Prophets used to be sent to a particular people, I have been sent to the entire mankind” (Ibn Kathir). Sayyid comments: “There is something that needs attention here. Many people - who are undoubtedly good-intentioned - present the teachings of Islam assigning to them the wisdom that they perceive behind them, either those that are of practical nature, or those that modern knowledge has revealed. This of course is alright; but only within certain limits. For instance, quite often it is said that cleanliness is the wisdom behind ablution. Now, that might be so. But if it is said with certainty that, that “is" the reason, to the exclusion of other reasons, then, that is not free of risks and dangers. Someone might turn up and say that we do not stand in need of this old-fashioned practice. Today cleanliness is common. It is part of everyday routine. If this is the wisdom behind ablution, we do not need it in this form. “Similar are the things said about salah. Sometimes it is said that it has many physical movements that put all the limbs of the body to use. Or, that people get accustomed to organizing their affairs: for instance, their time, movements, or that of the group by lining up in rows in a congregation, or following a leader, and so on. Sometimes it is said that it is an occasion to meet the Lord with the help of recitations and supplications. Now, it is possible that some of these things might have been aimed at when salah was prescribed. But to say that this or that “is" the wisdom behind salah, is to trespass grounds overlaid with dangers. Some people have already appeared who say that they have no need for salah since modern ways of exercise suffice. Some others say that they do not need the salah as they can organize their lives without it. There are even those who say that we do not need the salah, for sufficient unto us is the meditation in privacy and peace of our homes... The dangers, therefore, (of such an approach in religion), are obvious."

156. “By a portion of the Book” is meant Torah. The word ‘Book’ is used here in a generic sense” (Majid).

157. The verse refers to the Jews of the Prophet’s time, who, despite recognizing the truth, opted to deny the Prophet and Allah’s message (Ibn Jarir). Opting to live as Jews, despite a new prophet’s appearance, amounted to purchasing error (Shawkani).

158. Mujahid has said that it refers to tampering with the Tawrah by the Jewish scholars (Ibn Jarir). But the reference could also be to quoting the Tawrah out of context (Ibn Kathir).

159. That is, ‘may you (O Muhammad) lose the hearing power’ - Ibn `Abbas (Ibn Jarir). The words “ghayru musma`in” has two connotations. One, “may you not hear anything untoward,” and the other, “may you not be able to hear.” The Jews meant to use the word in the latter sense (Kashshaf).

160. They twisted the word ra`ina which means, “Pay attention to us,” or “hearken to us,” in such a way that it would sound like they were saying, “O our shepherd.” See al-Baqarah, note 212 for further explanation.

161. ‘But such little faith is not enough for salvation’ (Qurtubi). Another possible meaning is that the Jews do not believe save for a few of them. Sayyid offers his comments : “Allah spoke the truth. In the long history of Islam, the Jews did not enter into Islam save in a very small number: those for whom Allah allotted a share in the blessings and willed for them guidance because of the efforts they put in, in the way of blessing and guidance. As for the main body of Jews, fourteen centuries of war against Islam and Muslims have passed over their heads: from the time they were in the neighbourhood of Islam at Madinah, until this day. Their plotting against Islam has been a plotting that has no end, their hatred has never ceased, changing only in style, method and measures. There has not been a plotting that anyone did against Islam in its entire history, including that of the Christian and the imperialistic world, in any kind or class, but either the Jews were behind it, or had a share in it.”

162. Tamasa of the original is for wiping out traces of something from a surface. Hence (77: 8):

ﮨ ﮩ ﮪ ﮫ

“When the stars will be effaced,” or (36: 66):

ﮬ ﮭ ﮮ ﮯ ﮰ ﯖ

“Had We intended We would have blinded their eyes.” Here, in the verse in question, the word alludes to wiping the face of all traces of the nose, eyes, lips, etc. (Qurtubi).

163. Some scholars have interpreted these words to mean that they, the Jews, ought to believe in this new Message, failing which Allah will make them blind of eye and turn them away from guidance. But since the Qur’an is addressing those who are already away from guidance, the straight-forward meaning of disfiguring their faces by turning them backwards, as offered by Ibn `Abbas, `Atiyyah and Qatadah seems to be more plausible (Ibn Jarir). Some scholars have said that since the disfiguring and turning of the faces backward has not happened, it has to happen to the Jews before the Day of Judgment (Qurtubi, Ibn Kathir). But Thanwi says that it is not stated in the Qur’an that such disfiguring will surely occur. It has only stated the possibility. The punishment itself has been pronounced to emphasize the seriousness of their crime (Thanwi.

164. That is, transform them into apes: Qatadah, Hasan, Suddi and Ibn Zayd (Ibn Jarir).

165. That is, if Allah had willed it that they be transformed into apes, Allah’s intent would be done, and no power would be able to avert His decision (Au.).

166. There is consensus of opinion that just as shirk is unforgivable, so is kufr (Thanwi). Ibn `Umar has been reported as saying:

عن ابن عمر قال: كنا أصحاب النبي صلى الله عليه وسلم لا نشك في قاتل النفس، وآكل مال اليتيم، وقاذف المحصنات، وشاهد الزور، حتى نزلت هذه الآية: { إِنَّ اللَّهَ لا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ } فأمسك أصحاب النبي صلى الله عليه وسلم عن الشهادة

“We, the Companions of the Prophet, were never in any doubt about a murderer, a person who devours the property of the orphan, someone who bears false witness and he who severs the kinship (that they will be in the Fire, and were ready to testify against them) until Allah revealed: ‘Verily Allah will not forgive that He be associated with, but (might) forgive to whomsoever He will in whatever is less than tha’t” (Ibn Jarir). This is a trustworthy report (Shawkani). According to one version, Ibn `Umar said after the verse was revealed: “When we heard this verse, we gave up saying anything about such people, leaving the affair to Allah for judgment.” Also, the Prophet is reported to have said: “My intercession will be in favor of those who committed major sins” (Ibn Kathir). Ibn Kathir also quotes the following ahadith in clarification of the subject at hand. Ahmad has a hadith reported by `A’isha (ra) which says that the Prophet said: الدواوين عند الله عز و جل ثلاثة ديوان لا يعبأ الله به شيئا وديوان لا يترك الله منه شيئا وديوان لا يغفره الله فأما الديوان الذي لا يغفره الله فالشرك بالله قال الله عز و جل { إنه من يشرك بالله فقد حرم الله عليه الجنة } وأما الديوان الذي لا يعبأ الله به شيئا فظلم العبد نفسه فيما بينه وبين ربه من صوم يوم تركه أو صلاة تركها فان الله عز و جل يغفر ذلك ويتجاوز ان شاء وأما الديوان الذي لا يترك الله منه شيئا فظلم العباد بعضهم بعضا القصاص لا محالة (تعليق شعيب الأرنؤوط : إسناده ضعيف لضعف صدقة بن موسى) “There are three categories of registers with Allah. First in which there is nothing that is of concern to Allah: a second in which there is nothing that He will leave unsettled; and a third which He will never forgive. Now, the one which He will never forgive is any kind of association with Him. Allah has said, ‘Verily Allah will not forgive that He be associated with but (might) forgive to whomsoever He will in whatever is less than that.’ The one that is of no concern to Allah are the kinds of deeds involving Allah and His slave such as Prayers, fasts, etc. Out of these Allah might forgive whatsoever He wishes. The third is the kind which involves a man’s oppression of another. Retribution will be the only recourse in this case. There will be no escape.” (Although, a study of the corpus of Qur’an and Hadith will lead to the same conclusion, this particular report has been termed weak by Shu`ayb al-Arna’u: Au.). Another hadith in Ahmad (also in Muslim: Ibn Ibrahim), reports Abu Dharr as saying that the Prophet (saws) said:

مَا مِنْ عَبْدٍ قَالَ لَا إِلَهَ إِلَّا اللَّهُ ثُمَّ مَاتَ عَلَى ذَلِكَ إِلَّا دَخَلَ الْجَنَّةَ قُلْتُ وَإِنْ زَنَى وَإِنْ سَرَقَ قَالَ وَإِنْ زَنَى وَإِنْ سَرَقَ قُلْتُ وَإِنْ زَنَى وَإِنْ سَرَقَ قَالَ وَإِنْ زَنَى وَإِنْ سَرَقَ قُلْتُ وَإِنْ زَنَى وَإِنْ سَرَقَ قَالَ وَإِنْ زَنَى وَإِنْ سَرَقَ عَلَى رَغْمِ أَنْفِ أَبِي ذَرٍّ وَكَانَ أَبُو ذَرٍّ إِذَا حَدَّثَ بِهَذَا قَالَ وَإِنْ رَغِمَ أَنْفُ أَبِي ذَرٍّ

“There is not a man who said, ‘There is no deity save Allah,’ and died on it but Allah will admit him into Paradise.” I asked, “Even if he committed adultery and theft?” He replied: “Even if he committed adultery and theft.” I repeated: “Even if he committed adultery and theft?” He replied: “Even if he committed adultery and theft.” I repeated: “Even if he committed adultery and theft?” He responded: “Even if he committed adultery and theft.” Then the fourth time the Prophet added: “Even if Abu Dharr has some qualms about it.” Bukhari and Muslim have another version of this hadith which reports Abu Dharr as saying:

عَنْ أَبِي ذَرٍّ رَضِيَ اللَّهُ عَنْهُ قَالَ خَرَجْتُ لَيْلَةً مِنْ اللَّيَالِي فَإِذَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَمْشِي وَحْدَهُ وَلَيْسَ مَعَهُ إِنْسَانٌ قَالَ فَظَنَنْتُ أَنَّهُ يَكْرَهُ أَنْ يَمْشِيَ مَعَهُ أَحَدٌ قَالَ فَجَعَلْتُ أَمْشِي فِي ظِلِّ الْقَمَرِ فَالْتَفَتَ فَرَآنِي فَقَالَ مَنْ هَذَا قُلْتُ أَبُو ذَرٍّ جَعَلَنِي اللَّهُ فِدَاءَكَ قَالَ يَا أَبَا ذَرٍّ تَعَالَهْ قَالَ فَمَشَيْتُ مَعَهُ سَاعَةً فَقَالَ إِنَّ الْمُكْثِرِينَ هُمْ الْمُقِلُّونَ يَوْمَ الْقِيَامَةِ إِلَّا مَنْ أَعْطَاهُ اللَّهُ خَيْرًا فَنَفَحَ فِيهِ يَمِينَهُ وَشِمَالَهُ وَبَيْنَ يَدَيْهِ وَوَرَاءَهُ وَعَمِلَ فِيهِ خَيْرًا قَالَ فَمَشَيْتُ مَعَهُ سَاعَةً فَقَالَ لِي اجْلِسْ هَا هُنَا قَالَ فَأَجْلَسَنِي فِي قَاعٍ حَوْلَهُ حِجَارَةٌ فَقَالَ لِي اجْلِسْ هَا هُنَا حَتَّى أَرْجِعَ إِلَيْكَ قَالَ فَانْطَلَقَ فِي الْحَرَّةِ حَتَّى لَا أَرَاهُ فَلَبِثَ عَنِّي فَأَطَالَ اللُّبْثَ ثُمَّ إِنِّي سَمِعْتُهُ وَهُوَ مُقْبِلٌ وَهُوَ يَقُولُ وَإِنْ سَرَقَ وَإِنْ زَنَى قَالَ فَلَمَّا جَاءَ لَمْ أَصْبِرْ حَتَّى قُلْتُ يَا نَبِيَّ اللَّهِ جَعَلَنِي اللَّهُ فِدَاءَكَ مَنْ تُكَلِّمُ فِي جَانِبِ الْحَرَّةِ مَا سَمِعْتُ أَحَدًا يَرْجِعُ إِلَيْكَ شَيْئًا قَالَ ذَلِكَ جِبْرِيلُ عَلَيْهِ السَّلَام عَرَضَ لِي فِي جَانِبِ الْحَرَّةِ قَالَ بَشِّرْ أُمَّتَكَ أَنَّهُ مَنْ مَاتَ لَا يُشْرِكُ بِاللَّهِ شَيْئًا دَخَلَ الْجَنَّةَ قُلْتُ يَا جِبْرِيلُ وَإِنْ سَرَقَ وَإِنْ زَنَى قَالَ نَعَمْ قَالَ قُلْتُ وَإِنْ سَرَقَ وَإِنْ زَنَى قَالَ نَعَمْ وَإِنْ شَرِبَ الْخَمْرَ

“One night when I came out of my house I found the Prophet strolling alone. I guessed he wanted to be alone. So I kept walking in the shadows of the moonlight. But the Prophet spotted me and enquired, ‘Is that Abu Dharr?’ I said, ‘Yes, may I sacrifice my life for you.’ He said, ‘Come.’ We strolled together quietly for a while when he said, ‘The richest will be the poorest on the Day of Judgment, save he whom Allah gave wealth and he spent it in every direction: left, right, front, back doing good things therewith.’ We strolled again quietly for a while. Then he said, ‘Be seated here.’ He made a circle with the help of stones and said: ‘Remain in here until I return.’ He walked ahead into the craggy field until he disappeared. He remained unseen for quite a while. Then I heard him saying as he approached me, ‘Even if he committed adultery and theft!’ When he reached me I could not restrain myself. I asked him, ‘O Apostle of Allah. May I sacrifice my life for you. Who was it speaking to you there in the craggy field, for I did not hear anyone replying to you?’ He said, ‘That was Jibril. He met me a little beyond that stony field. He told me to give the good news that whoever died in a state in which he associated not aught with Allah will enter Paradise.’ I asked him, ‘Jibril! Even if he committed adultery and committed theft?’ He said, ‘Yes.’ At that I again enquired, ‘Even if he committed adultery and theft?!’ Jibril said, ‘Yes’! I repeated, ‘Even if he committed adultery and theft?’ He said, ‘Yes. And even if he drank wine.’” There is another report in Ahmad which has Abu Ayyub al-Ansari as saying that a man came to the Prophet (saws) and complained:

عَنْ أَبِي أَيُّوبَ الأَنْصَارِيِّ قَالَ: "جَاءَ رجل إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ: إِنَّ لِي ابْنَ أَخٍ لا يَنْتَهِي عَنِ الْحَرَامِ، قَالَ: وَمَا دِينُهُ ؟ قَالَ: يُصَلِّي وَيُوَحِّدُ اللَّهَ. قَالَ: اسْتَوْهِبْ مِنْهُ دِينَهُ، فَإِنْ أَبَى فَابْتَاعْهُ مِنْهُ، فَطَلَبَ الرَّجُلُ ذَاكَ مِنْهُ فَأَبَى عَلَيْهِ، فَأَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَأَخْبَرَهُ، فَقَالَ: وَجَدْتُهُ شَحِيحاً عَلَى دِينِهِ، قَالَ: وَنَزَلَتْ: " إِنَّ اللَّهَ لا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ "(وأخرج ابن الضريس وأبو يعلى وابن المنذر وابن عدي بسند صحيح عن ابن عمر - فتح القدير)

“I have a brother. He does not give up committing the forbidden.” The Prophet enquired: “What’s his religion?” The man answered: “Well, he Prays and testifies to the oneness of Allah.” The Prophet told him: “Try and get him to give up his religion. If he declines then try and buy off his religion from him.” The man tried but without success. He came back to report: “I found that the man clings hard to his religion.” At that Allah revealed: “Verily Allah will not forgive that He be associated with but (might) forgive whomsoever He will in whatever is less than that.” Finally, Imam Ahmad has preserved another report which says that once Abu Hurayrah told Ibn Jaws al-Yamami,

قَالَ أَبُو هُرَيْرَةَ سَمِعْتُ رَسُولَ اللَّهِ -صلى الله عليه وسلم- يَقُولُ « كَانَ رَجُلاَنِ فِى بَنِى إِسْرَائِيلَ مُتَآخِيَيْنِ فَكَانَ أَحَدُهُمَا يُذْنِبُ وَالآخَرُ مُجْتَهِدٌ فِى الْعِبَادَةِ فَكَانَ لاَ يَزَالُ الْمُجْتَهِدُ يَرَى الآخَرَ عَلَى الذَّنْبِ فَيَقُولُ أَقْصِرْ. فَوَجَدَهُ يَوْمًا عَلَى ذَنْبٍ فَقَالَ لَهُ أَقْصِرْ فَقَالَ خَلِّنِى وَرَبِّى أَبُعِثْتَ عَلَىَّ رَقِيبًا فَقَالَ وَاللَّهِ لاَ يَغْفِرُ اللَّهُ لَكَ أَوْ لاَ يُدْخِلُكَ اللَّهُ الْجَنَّةَ. فَقُبِضَ أَرْوَاحُهُمَا فَاجْتَمَعَا عِنْدَ رَبِّ الْعَالَمِينَ فَقَالَ لِهَذَا الْمُجْتَهِدِ أَكُنْتَ بِى عَالِمًا أَوْ كُنْتَ عَلَى مَا فِى يَدِى قَادِرًا وَقَالَ لِلْمُذْنِبِ اذْهَبْ فَادْخُلِ الْجَنَّةَ بِرَحْمَتِى وَقَالَ لِلآخَرِ اذْهَبُوا بِهِ إِلَى النَّارِ ». قَالَ أَبُو هُرَيْرَةَ وَالَّذِى نَفْسِى بِيَدِهِ لَتَكَلَّمَ بِكَلِمَةٍ أَوْبَقَتْ دُنْيَاهُ وَآخِرَتَهُ.

“There were two people among the Israelites brotherly to each other. One of them was given to sins while the other given to devotions. Now, never would the devoted one see the other in sins but say to him, ‘Look. Do not attempt that.’ The other man would reply, ‘Let me and my Lord. Have you been appointed an overseer over me?’ One day the devoted one saw him doing something wrong. He told him, ‘Woe unto you. Give up that, man.’ He replied, as usual, ‘Let me and my Lord. Have you been appointed an overseer over me?’ The man told him, ‘By Lord. Allah will never forgive you,’ or he said, ‘will never admit you into Paradise.’ The two died and they were brought before Lord of the worlds. He said to the devoted, ‘Did you know Me? Or, had you any power over what My hands posses? Then He said to the sinner, ‘Enter into Paradise by My mercy.’ He said to the other, ‘Take him to the Fire.’ Abu Hurayrah added, “By Him in whose hands is my life, he uttered a word wherewith he destroyed both this world and the Hereafter." Quotes from Ibn Kathir end here.

167. “Just as in an earthly kingdom the worst crime is that of treason, as it cuts at the very existence of the state, so in the Divine Kingdom, the unforgivable sin is that of contumacious treason against Allah by putting up Allah’s creatures in rivalry against Him. This is rebellion against the Creator. It is what Plato would call “the lie in the soul” (Yusuf Ali).

168. The Jews and Christians used to claim that they were Allah’s chosen people, beloved of Him, and as sinless as children. Allah refuted them with these words: Qatadah, Hasan, Dahhak and others (Ibn Jarir, Ibn Kathir, Shawkani). The verse could also be applicable to those who attest to their own purity and are praised in their faces. It is disapproved of in Islam that someone should attest to the piety of a person before Allah. (Allah has complete knowledge of every individual: Au.). Sahih Muslim has Miqdad b. al-Aswad as saying:

أَمَرَنَا رَسُولُ اللَّهِ -صلى الله عليه وسلم- أَنْ نَحْثِىَ فِى وُجُوهِ الْمَدَّاحِينَ التُّرَابَ.

“The Prophet ordered us that we throw dust in the face of those who praises (others in their face).” The Sahihayn have another report which says that the Prophet heard a man praise another in his face. The Prophet told him:

وَيْلَكَ قَطَعْتَ عُنُقَ صَاحِبِكَ قَطَعْتَ عُنُقَ صَاحِبِكَ مِرَارًا ثُمَّ قَالَ مَنْ كَانَ مِنْكُمْ مَادِحًا أَخَاهُ لَا مَحَالَةَ فَلْيَقُلْ أَحْسِبُ فُلَانًا وَاللَّهُ حَسِيبُهُ وَلَا أُزَكِّي عَلَى اللَّهِ أَحَدًا أَحْسِبُهُ كَذَا وَكَذَا إِنْ كَانَ يَعْلَمُ ذَلِكَ مِنْهُ

“Woe unto you man. You have slaughtered your companion.” Then he added: “If someone has to perforce praise another, let him make it conditional, saying, ‘I believe he is so and so,’ and not attest his righteousness before Allah.” Ahmad has reported `Umar as saying:

فمن قال: إنه مؤمن، فهو كافر، ومن قال: إنه عالم فهو جاهل، ومن قال: إنه في الجنة، فهو في النار

“Whoever claimed that he is a believer, is an unbeliever, whoever claimed that he is a scholar, is an ignorant man, and whoever thought he is in Paradise is in Fire.” A similar report is in Ibn Marduwayh (Ibn Kathir). Adds Thanwi: Many sufi shuyukh seem to be suffering from this ailment (of overrating themselves). Sayyid has the contemporary Muslim in mind. He says: “The case of those who claim Islam for themselves in our contemporary world is not dissimilar from that of the Jews. They believe that since they are of the Ummah of Prophet Muhammad (on whom be peace), there is no doubt that Allah will help them, that He will drive the Jews out of their lands, even if they keep flouting the rules of Islam, rejecting its way of life, refusing to submit to the Book of Allah: in their judicial, economic and social affairs, as also in the domain of habits and manners. This, while all that they have as their share of Islam is that they carry Muslim names and that they were born in dwellings that were once inhabited by Muslims: those inhabitants who used to live by Islam and accept Islam as their way of life. Allah expresses His surprise over the Jews of the Prophet’s time who claimed purity for themselves. But the affair of Muslims is more bewildering: touching the borders of amazement and astonishment.”

169. The word in the original is “fatil” which is used both for the little dirt that collects at the joint between the fingers as well as for the thin fibre that is found in the groove of the date stone (Ibn Jarir).

170. The Jews and the Christians fasten a lie upon Allah when they say that they are His beloved, or will not enter Hell but for a couple of days, or that they are as sinless as a new born babe (Ibn Jarir, Qurtubi).