Verse:90 Commentary Commentary

This is the most comprehensive verse of the Holy Qur' an where the essence of the entire range of Islamic teachings has been condensed into a few words. Therefore, from the blessed period of the most righteous elders upto this day, the practice has continued that this verse is recited at the end of the special Khutbah (address) of Jumu'ah and the two 'Eids ('Eid al-Fitr and 'Bid al-Adha). Sayyidna ` Abdullaa ibn Masud ؓ says that the most comprehensive verse of the Holy Qurin appears in Surah An-Nahl and it is: إِنَّ اللَّـهَ يَأْمُرُ‌ بِالْعَدْلِ (16:90 cited above) [ Ibn Kathir ]

Then, there is the case of another Sahabi, Sayyidna Aktham ibn al-Saifi. He actually embraced Islam on the basis of this very verse. Imam Ibn Kathir, quoting Ma` rifatus-Sahabah, a book by Abu Ya` la, who was known as a Hafiz of Hadith (virtually a living data bank of Hadith in contemporary terms), has reported with sound authority that Aktham ibn al-Saifi was the chief of his people. When he learnt about the Holy Prophet صلى الله عليه وسلم ، his claim to prophethood and his propagation of Islam, he decided to visit the Holy Prophet صلى الله عليه وسلم personally. But, his people suggested to him that he was their chief, the highest ranking person among them, therefore, his going there personally was not appropriate. Then, Aktham proposed the alternative that they should select two persons from the tribe who should go there, survey the situation and report back to him. These two people presented themselves before the Holy Prophet and submitted that they had come from Aktham ibn al-Saifi to find out two things. Aktham has two questions for you:

مَن اَنتَ و مَا اَنتَ

Who are you and what are you?'

He said: 'The answer to the first question is that I am Muhammad ibn ` Abd Allah, and the answer to the second question is that I am a servant of Allah and His Rasul (messenger) '. After that, he recited this verse of Surah An-Nahl which begins with: إِنَّ اللَّـهَ يَأْمُرُ‌ بِالْعَدْلِ وَالْإِحْسَانِ (90). The two emissaries requested him to recite those sentences to them once again. He kept reciting the verse before them until the verse was committed to their memory.

The emissaries returned to Aktham and reported that by asking the first question their intention was to find out his lineage. But, he did not give much attention to this. He simply considered it sufficient to give the name of his father. Yet, when they checked on his lineage with others, they found out that he was very high in lineage and nobility. Then, they told Aktham that the Holy Prophet also recited some words before them which they would narrate to him.

When the emissaries recited the verse under reference to Aktham ibn al-Saifi, he promptly said: 'This tells us that he bids morals which are high and forbids morals which are low. Let all of you embrace his religion as soon as possible so that you stay ahead of other people, and not lag behind as camp followers.' [ Ibn Kathir ]

Similarly, Sayyidna ` Uthman ibn Maz` un ؓ says: 'At the initial stage, I had embraced Islam because people around said so. But, Islam had not taken roots in my heart. Then, there came a day when I was pre-sent in the blessed company of the Holy Prophet صلى الله عليه وسلم . All of a sudden, signs associated with the descent of revelation on him became apparent, and after some strange things had transpired, he said: "The emissary of Allah Ta` ala came to me and this verse was revealed upon me". Sayyidna ` Uthman ibn Maz` un ؓ says that once he saw this event and heard this verse, his faith became all firm and fortified in his heart and the love for Rasulullah صلى الله عليه وسلم came to be settled there for good'. [ After reporting this event, Ibn Kathir has said that it is supported by strong and authentic chain of transmitting authorities ]

Likewise, when the Holy Prophet صلى الله عليه وسلم recited this verse before Walid ibn Mughirah, he went to report his impression before his people, the Quraish of Makkah, in the following words:

وَاللہ انّ لہ لحلاوۃ و انَّ علیہ لطلاوۃ وانَّ اصلہ لمورق وأعلاۃ لمثمر وما ھو بقول بشر

By God, in it, there is a special sweetness and, above it there is a unique hallow of light, and leaves are going to sprout out from its roots and fruits are going to show up on its branches - and this can never be the speech of any human being.

The Command To Do Three Things And Not To Do Three

Allah Ta' ala bids three things in this verse. These are: (1) To do justice, (2) to be good, (3) to give relatives (their due). Then, He forbids three things. These are: (1) Shameful acts, (2) evil deeds, (3) transgression. The Islamic legal sense of these six words, and their limits, are being explained as follows:

Al-` Adl: الْعَدْلِ : The real and literal meaning of this word is to make equal. Pertinent to this, the equitable judgment of officials in the disputed cases of people is called Al-'Adl or justice. The statement: أَن تَحْكُمُوا بِالْعَدْلِ بِالْعَدْلِ (and that when you judge between people, judge with fairness - 4:58) in the Holy Qur' an carries this very sense and, in view of this, the word Al-` Adl (justice) also refers to moderation (al-i'tidal) between the two extremes of excess (al-ifrat) and deficiency (at-tafrit). Then, very much in congruity with this sense, some Tafsir authorities have explained Al-` Adl at this place as the equality of the outward and the inward state of a per-son, that is, what one says or does through the obvious organs of his body should also be compatible with what he believes in and lives by. However, the truth of the matter is that the word Al-` Adl here has been used in its general sense which is inclusive of all these forms and shades reported from different Tafsir authorities. There is no contradiction or divergence in them.

And according to Ibn al-` Arabi, the intrinsic meaning of Al-` Adl is to make equal, then, different congruities go to make its sense different. For instance, one sense of Al-'Adl or justice is that man should do justice between his Nafs (self) and his Rabb (Lord-God). If so, it would mean that he should give preference to the right of Allah Ta' ala over the pleasure of his self and make the seeking of His pleasure far more urgent and prior than the pursuit of his own desires and obey His commands and to-tally abstain from what He has forbidden.

Then, there is the second kind of justice which requires that one enter into a deal of justice with his own self, that is, protect his self from all such challenges which bring physical or spiritual destruction upon him, refuse to fulfill such desires of his self which are harmful for him in the end, be content and satisfied observing patience, and avoid putting unnecessary burden on his self without valid excuse.

The third kind of justice prevails between one's own self and the rest of Allah's creation. In this case, the essential sense is that one should deal with the whole creation in a cooperative spirit wishing well, doing good and having sympathy, never betray anyone with the slightest breach of trust in any transaction whether minor or major, demand from his self justice for everyone, and see to it that no human being is hurt by anything said or done by him whether apparent or concealed.

Similarly, there is the justice done when two parties bring one of their cases for adjudication before a person, then, it is the duty of that person that he must decide the case without any tilt towards anyone and in accordance with what is the truth. Then, it is also a form of justice when one leaves out the extreme options of excess and deficiency in all matters and takes to the path of moderation. This is the sense Abu ` Abdullah al-Razi prefers when he says that the word Al-'Adl (justice) is inclusive of moderation in belief, moderation in deed, moderation in morals, everything. [ Al-Bahr al-Mubit ]

Finally, Imam Al-Qurtubi who gives all these details to determine the sense of Al-` Adl also considers it good for the purpose. This also tells us that the one single word, Al-` Adl, in this verse encompasses in itself the adherence to all good morals and deeds and the avoidance of all bad morals and deeds.

Al-Ihsan : الْإِحْسَانِ : The real and literal meaning of Al-Ihsan is to make something good. It has two kinds: (1) that one makes deeds or morals and habits become good and perfect in one's own person; (2) that one deals with the other person nicely, decently and favourably. To cover this second sense, Arabic usage takes:إِلَىٰ (ila) as the preposition after it, as it appears in a verse of the Qur'an: أَحْسِن كَمَا أَحْسَنَ اللَّـهُ إِلَيْكَ (be good as Allah has been good to you - 28:77).

Imam Al-Qurtubi has said that this word has been used in its general sense in the cited verse, therefore, it is inclusive of both kinds of Ihsan. Then, the first kind of Ihsan, that is, doing something well in its own right, is also general - for instance, to come out with acts of worship in their best possible form, to make efforts to improve upon personal deeds and morals and to seek betterment in dealings with others.

The meaning of Ihsan given by the Holy Prophet himself in the famous Hadith of Jibra'il relates to the quality of Ihsan in acts of ` Ibadah or worship. The gist of his blessed statement is: Worship Allah as if you are seeing Allah. And if you cannot imagine Divine presence at this level, then, each person must have at least this much certitude that Allah Almighty is, after all, seeing what he or she is doing. The reason is that it is a cardinal part of Islamic faith that not the minutest molecule of this universe can remain outside the reach of the knowledge and perception of Allah Ta' ala.

To sum up, it can be said that the second command given in this verse is that of Ihsan. Included here is the Ihsan of ` Ibadah (the betterment of acts of worship) as explained by the Hadith. Also included here is the Ihsan or betterment of all deeds, morals and habits, that is, seeing that they come out right, good and authentic in the form and spirit de-sired. And also included here is to be good to the whole creation of Allah, whether believer or infidel, human or animal.

Imam Al-Qurtubi has said: The person in whose house his cat is not fed and taken care of and the birds in whose cage are not attended to as due, then, no matter how devoted to acts of worship he may be, he would still not be counted among the Muhsinin, those who are good to others.

In conclusion, the first command given in this verse is that of Al-` Adl or justice, then, that of Al-Ihsan or being good. Some Tafsir authorities have said that justice means that one should give the right of the other person in full and take what comes to him, neither less nor more; then, should someone hurt you, you hurt him only as much as he did, no more. And Ihsan or being good means that you give the other person more than his real due and, as for your own right, ignore it to the limit that you willingly accept even if it turns out to be less than due. Similarly, when someone hurts you physically or verbally, then, rather than inflict an equal retaliation against that person, you better forgive him, in fact, return the evil done by him with what is good for him. Thus, the command to do justice comes in the form of what is Fard and Wajib (obligatory and necessary as duty) while the command to be good appears in the status of an act which is voluntary (Nafl) and is motivated by a well-meaning desire to contribute more in the way of what is good.

Give relatives (their due) إِيتَاءِ ذِي الْقُرْ‌بَىٰ. The third command given in this verse is to give relatives (their due). The word: إِيتَاءِ ('i'ta' ) used in the text means to give something - with the added sense of giving as gift or presentation in good grace. The word: الْقُرْ‌بَىٰ (al-qurba) means relationship or kinship; and: ذِي الْقُرْ‌بَىٰ (dhil-qurba) means relatives or kin. Thus, the command: إِيتَاءِ ذِي الْقُرْ‌بَىٰ (ita' dhil-qurba) comes to mean to give something to relatives. That which has to be given has not been spelled out here. But, there is another verse in the Qur' an where the object does find mention: وَآتِ ذَا الْقُرْ‌بَىٰ - (give the relative his due - 17:26). As obvious, the same object applies here too, that is, relatives be given their due. Included under this 'due' is serving them financially, as well as serving them physically, and visiting them when sick, and taking care of them when in need, and the giving of verbal comfort and the expression of concern and sympathy too. Though, giving relatives their due was included under the spectrum of the word: Al-Ihsan, yet it has been mentioned separately in order to place stress on its added importance.

Given upto this point were three commands asserted positively. The other three asserted negatively, denoting prohibition and unlawfulness, are as follows:

"And forbids from shameless acts, evil deeds and transgression": وَيَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ‌ وَالْبَغْيِ : The first word: الْفَحْشَاءِ (al-fahsha' ) translated as 'shameful acts', refers to such evil word or deed the evil of which is all too open and clear and which everyone considers bad. Then, الْمُنكَرِ‌ (al-munkar) translated as 'evil deeds', denotes the word or deed the unlawfulness or impermissibility of which is agreed upon by the well-recognized authentic exponents of the Shari` ah of Islam. Therefore, no side can be regarded as 'munkar' in their Ijtihad-based differences and, as for the word: الْمُنكَرِ‌ 'Al-Munkar', it includes all sins whether outward or in-ward, done practically or committed morally. The real meaning of the third word: الْبَغْيِ (al-baghy) translated as 'transgression' is to cross the limit. The sense is that of injustice and excess. At this place, though the sense of the word: الْمُنكَرِ‌ Al-Munkar (evil deeds) is inclusive of both Al-Fahsha' (shameful acts) and Al-Baghy (transgression), but Al-Fahsha' has been picked out as a separate entry, and made to appear first as well, because of its extreme evil and abomination. And the word: Al-Baghy has been taken up separately because its fallout is contagious. It affects others. Sometimes this transgression reaches the outer limits of mutual hostility, even armed confrontation, or it could go still further and cause international disorder.

According to a saying of the Holy Prophet صلى الله عليه وسلم ، there is no sin, except injustice, the retaliation against which and the punishment for which comes so quickly. From this we learn that the ultimate severe punishment for injustice due in the Hereafter has to come anyway, however, much before that happens, Allah Ta` a1a punishes the perpetrator of in-justice in this mortal world as well - even though, he may fail to realize that the punishment he received was for a particular injustice committed by him and that Allah Ta' ala promised to help the victim of injustice.

The six commands, imperative and prohibitive, given in this verse are - if pondered upon - an elixir for the perfect prosperity of man's individual and collective life. May Allah bless us all with the ability of following them. Verse:91 Commentary Commentary

Breaking Pledges is Forbidden

The word: عَھد ('ahd) is inclusive of all transactions, pacts and pledges the responsibility of which has been assumed verbally, whether one does or does not swear by it, and whether it relates to doing something or not doing it.

In fact, these verses are the explanation and conclusion of previous verses. The previous verses carried the command to do justice and to be good. The sense of justice there includes the fulfillment of pledges as well. [ Qurtubi ]

After having given a pledge or made a contract with someone, breaking it is a major sin. But, in the event it is broken, there is no Kaffarah (expiation) fixed for this purpose. Instead, it brings the punishment of the Hereafter on the offender. According to Hadith, the Holy Prophet صلى الله عليه وسلم said that a flag shall be planted on the back of the pledge-breaker on the Day of Resurrection which will become the cause of his or her disgrace there.

Similarly, acting contrary to what one has sworn by is also a major sin. In the Hereafter, it is full of unimaginably evil consequences while in the present world too there are its particular situations in which Kaffarah (expiation) becomes necessary. [ Qurtubi ] Verse:92 Commentary In verse 92: أَن تَكُونَ أُمَّةٌ هِيَ أَرْ‌بَىٰ مِنْ أُمَّةٍ (merely because a group is higher [ in number and wealth ] than the other), Muslims have been ordered that they should not break the pact they enter into with a group simply for the sake of worldly interests and gains. For example, they may come to think that the group or party with which they have entered into a pact is weak and few in numbers, or lacks financial backing, while the other group or party abounds in numbers and strength, or is wealthy. Now, if they are tempted to join the party having power and wealth in the hope of better gains from them, this breaking of the pledge given to the first party is not permissible. Rather than do something like that, one should stay by the pledge given and let all gains and losses rest with Allah Ta` ala. However, if the group or party with which one has entered into a pact commits or commissions acts contrary to the dictates of Islamic religious law, then, it is necessary to break that pledge - subject to the condition that they be clearly forewarned that Muslims will not be bound by that pact anymore - as stated in the verse: فَانبِذْ إِلَيْهِمْ عَلَىٰ سَوَاءٍ (then, throw [ the treaty ] towards them being right forward - 8:58).

At the conclusion of the verse, the given situation has been identified as a device to test Muslims whereby Allah Ta' ala tries them to deter-mine if they would obey the desires of their self and break the solemn pledge, or go on to sacrifice their selfish motives in obedience to the com-mand of Allah Ta' ala. Verse:93 Commentary - - - Verse:94 Commentary An oath sworn to deceive someone may cause forfeiture of Faith ('Iman)

Verse 94 which begins with the words: وَلَا تَتَّخِذُوا أَيْمَانَكُمْ دَخَلًا (do not take your oaths as a means of mischief) gives yet another instruction to stay away from getting involved in what is a great sin laden with evil consequences. It means that anyone who at the very time of taking an oath harbours other ideas and intentions, is all set to act counter to the oath taken while going through the exercise of oath-taking merely to deceive the other party, then, this would be an act far more dangerous than that of breaking a common oath. As a result, the danger is that this person may end up being all deprived of the very asset of'Iman (faith). The sentence which follows immediately, that is: فَتَزِلَّ قَدَمٌ بَعْدَ ثُبُوتِهَا (lest a foot should slip after it is firmly placed - 94), means exactly this. [ Qurtubi ] Verse:95 Commentary Accepting Bribe is Sternly Forbidden as It Breaks the Covenant of Allah

Verse 95 which begins with the words: وَلَا تَشْتَرُ‌وا بِعَهْدِ اللَّـهِ ثَمَنًا قَلِيلًا (And do not take a paltry price against the pledge of Allah) that is, 'do not break the Covenant of Allah for a paltry price.' Here, 'a paltry price' refers to worldly life and its gains. No matter how major they may be yet, as compared with the gains of the Hereafter, even the entire world and its en-tire wealth is nothing but paltry. Whoever opts for the gains of the mortal world at the cost of the far superior returns in the Hereafter has struck a deal which will bring nothing but utter loss - because, selling off a blessing which is supreme and a wealth which is everlasting in exchange for something fast perishing and intrinsically low is what no sensible person would ever elect to do.

Ibn ` Atiyyah said: If doing something is obligatory on a person, then, it is a Covenant of Allah due against him. He is responsible for it. And in the process of fulfilling this duty, the act of charging wages or something in return, and not doing what duty calls for without being first paid off in cash or kind, is what amounts to breaking the Covenant of Allah. Sim-ilarly, if not doing something is obligatory on a person, then, should that person do it against returns received from someone, that too will constitute the breaking of the Covenant of Allah.

This tells us that all prevailing kinds of bribery are unlawful. For example, a government servant who receives a salary for what he does has virtually given a pledge to Allah that he would perform the job assigned to him against the salary he receives. Now, if he goes about asking for some sort of return from someone in order to do that job, and keeps hedging and postponing the required action until he has that return, then, this official is breaking the Covenant of Allah. Similarly, doing something for which the department has not empowered him, even doing it by accepting bribe, is also a breach of pledge. [ A1.-Bahr al-Muhit ]

A Comprehensive Definition of Bribe

The statement of Ibn ` Atiyyah quoted above also accomodates a fairly inclusive definition of bribe (Rishwat) which, in the words of Tafsir Al-Bahr al-Muhit, is as follows:

اَخَذ الاموال علی فعل ما یجب علی الاٰخذ فعلہ او فعل ما یجب علیہ ترکہ

Taking a return for not doing a job the doing of which is obligatory on a person, or taking a return for doing a job not doing which is obligatory on a person, is what bribe is. [ A1-B4r al-Muhit, p. 533, v. 5]

That the combined blessings of the whole world are paltry has been stated in the next verse (96) through the words: مَا عِندَكُمْ يَنفَدُ وَمَا عِندَ اللَّـهِ بَاقٍ that is, 'what is with you (meaning worldly gains; is to end; and what is with Allah Ta' ala (meaning the reward and punishment of the Hereafter) is to last forever'. Verse:96 Commentary All Worldly Gains and States will Perish - Only their Outcome with Allah shall Remain

A casual look at the expression: مَا عِندَكُمْ (ma ` indakum: 'what is with you' meaning world gains) leads one to think of wealth and possessions only. My revered teacher, Maulana Sayyid Asghar Husain of Deoband, may the mercy of Allah be upon him, said that the word: مَا ma (what) is general lexically and there is nothing prohibiting us from taking it in a general sense, therefore, included under it are wealth and possessions of the present world as well as all states and matters that one experiences therein. These could be happiness and sorrow, pain and comfort, sickness and health, gain and loss or someone's friendship or enmity. These form part of it for all these are transitory and must perish. However, the after-effects of all these states and matters which are to bring reward or punishment on the Day of Judgment are destined to remain. So, any reckless pursuit of states and matters that must perish and to stake one's life and its energies on this altar by becoming negligent of the eternal reward and punishment is something no sane person should elect to do. Verse:97 Commentary Commentary

What is 'good life'?

According to the majority of commentators, the expression 'good life' used here means a pure and pleasing life in the present world while some Tafsir authorities have taken it to mean life in the Hereafter. And a closer look at the explanation given by the majority would also show that it does not mean that such a person will never encounter poverty or sickness. Instead, it means that a believer - even if he ever faces poverty or pain - has two things with him which shield him from becoming disturbed. First comes his habit of remaining content with the available (qana' ah), the hallmark of a simple life. This thing works in straitened circumstances as well. Secondly, there is this belief of his, the belief that he is going to receive the great and eternal blessings of the Hereafter in return for whatever poverty or pain he has suffered from. Poised counter to this is the condition of a disbeliever and sinner. If such a person faces poverty and pain, he has nothing to hold him together and give him solace and comfort. In this state, he is likely to lose his sanity, even think of committing suicide. And in case he was affluent, his greed would not let him sit peacefully. When the drive for more wealth makes him a millionaire, the dreams of becoming a billionaire would keep spoiling his peace.

As for righteous believers, says Ibn ` Atiyyah, Allah Ta' ala blesses them with a life full of pleasure, contentment and gracefulness right here in this world as well, something that never changes whatever the condition. That their life will be graceful while they enjoy health and ex-tended means is all too obvious, particularly so on the ground that they just do not have the greed to keep their wealth increasing unnecessarily, an urge that keeps harassing one under all circumstances. And even if they have to face lean days or sickness of some sort, they always have a strong support to fall back on. They are perfect believers in the promises made by Allah. They have strong hopes of seeing ease after hardship and comfort after pain. These strengths never let their life become grace-less. It is like the work of a farmer who has made his farm ready for crops. No matter how much pain he takes in working to see his crops grow, yet he welcomes all that for the sake of the comfort he is going to have. In a short time, he is certain, he is going to have the best of return for what he has done. A businessman or a wage earner would do the same. They would face all sorts of hardship in their job, even a little disgrace once in a while. But, they brave through everything and remain happy and hopeful. They believe that their business will bring profit and their job, a salary. The believer too believes that he is getting a return for every hardship and when comes the life of the Hereafter, his return for every hardship will come to him in the form of blessings that are great and everlasting. As for the life of the present world, it is not such a big deal as compared to that of the Hereafter. Therefore, a believer finds it easy to remain patient against worldly variations in living conditions.

Thus, these conditions never make a believer suffer from anxiety, apprehension and boredom. This is the 'good life' a believer is blessed with in cash, on the spot, right here in this world. Verse:98 Commentary Sequence of Verses

Emphasis was laid in previous verses over the fulfillment of the covenant with Allah following which stated there was the importance and desirability of acting righteously in one's life. That one neglects to follow these commandments happens because of Shaitanic instigations. Therefore, this verse teaches us to seek protection against Satan, the accursed - something needed in every good deed. But, it will be noticed that it has been mentioned particularly with the recitation of the Qur' an. One reason for this particularization could also be that the recitation of the Qur'an is an act so unique that the Satan himself runs away from it. As said poetically:

دیوبگر یزدازاں قوم کہ قرآں خوانند

Shaitan bolts from people who recite the Qur' an!

Then, there are specified Verses and Chapters which have been-tested and they produce the desired result in removing the traces of Shaitanic inputs particularly. That they are effective and beneficial stands proved from definite textual authorities (nusus) - Bayan al-Qur'an. Despite this factor, when came the command to seek protection from the Satan in conjunction with the recitation of the Qur' an, it becomes all the more necessary with other deeds.

In addition to that, there is always the danger of Shaitanic instigations intruding into the recitation of the Qur' an itself. For instance, one may-fall short in observing the etiquette due during the recitation or that it remains devoid of the essential spirit of deliberation, thinking, submission and humbleness. So, for this too, it was deemed necessary that protection from Shaitanic instigations should be sought (Ibn Kathir, Mazhari and others).

Commentary

In the preface of his Tafsir, Ibn Kathir has said: Human beings have two kinds of enemies. The first ones come from their own kind, like the general run of disbelievers. The other kind is that of the Jinn who are diabolic and disobedient. Islam commands defence against the first kind of enemy through Jihad involving fighting and killing. But, for the other kind, the command is limited to the seeking of protection from Allah only. The reason is that the first kind of enemy happens to be homogenous. Its attack comes openly, visibly. Therefore, fighting and killing in Jihad against such an enemy was made obligatory. As for the , enemy of the Satanic kind, it is not visible. Its attack on humankind does not take place frontally. Therefore, as a measure of defence against such an enemy, the seeking of the protection of such a Being has been made obligatory that no one is able to see, neither the humankind, nor the Satan. Then, there is that subtle expediency in entrusting the defence against Satan with Allah. Is it not that one who stands subdued by the Satan is actually rejected and deserving of punishment in the sight of Allah? Quite contrary to this is the case of the humanoid enemy of human beings, that is, the disbelievers. If someone is subdued or killed while con-fronting them, he becomes a martyr (shahid), and deserving of reward from Allah (thawab) ! Therefore, when one confronts an enemy of human beings with all his strength, it turns out to be nothing but beneficial, no matter what the circumstances - either he would prevail over the enemy and put an end to his power, or would himself embrace shahadah (martyrdom in the way of Allah) and deserve the best of returns with Him.

Related Rulings (masa'il)

1. The reciting of: اعوذ باللہ من الشیطان الرجیم (a udhu bil-lahi minash-shaitanir-rajim: I seek protection with Allah from Shaitan, the accursed) before initiating the recitation of the Qur'an stands proved from the Holy Prophet صلى الله عليه وسلم in order that the command given in this verse is carried out.

But, not doing it occasionally also stands proved from authentic (sahih) ahadith. Therefore, the majority of Muslim scholars have not classed this injunction as obligatory (wajib). Instead, they have declared it to be Sunnah, a position on which Ibn Jarir al-Tabari has reported a consensus (ijma`) of the scholars of the Muslim community. As for Hadith narratives carrying the word and deed of the Holy Prophet صلى الله عليه وسلم ، whether those of reciting: اعوذ باللہ (a' udhu bil-lah) under most conditions or those of not reciting under some, all these have been mentioned exhaustively by Ibn Kathir at the beginning of his Tafsir.

2. Should ta'awwudh (تَعَوُّذ) that is, اعوذ باللہ 'a۔ udhu bil-lah', be recited only at the beginning of the first raka'ah while in Salah, or should it be done at the beginning of every raka'ah? Views of leading Muslim jurists differ in this matter. According to the great Imam Abu Hanifah JI it should be recited only in the first raka'ah while Imam Shafi` i (رح) declares its recitation at the beginning of every raka'ah as commendable (mustahabb). Arguments given by both have been presented in Tafsir Mazhari with full elaboration. (p. 49, v. 5)

3. While reciting the Qur'an - whether in Salah or out of it - the saying of اعوذ باللہ 'a`-udhu bil-lah' is a Sunnah. The rule applies to both situations equally. But, after it has been said once, one may go on reciting as much as one wishes to, for the same single ta'awwudh (said at the beginning) is sufficient. Yes, if one abandons the recitation in the middle, gets busy with some mundane chore and then resumes it all over again, one should reinitiate the recitation by saying 'a' udhu bil-lah' and 'bismillah' once again at that time.

4. Saying 'a' udhu bil-lah' before reading any word or book other than the Qur'an is not a Sunnah. There, one should recite only bismillah. (Al-Durr al-Mukhtar, Shami)

However, the Hadith teaches the saying of ta'awwudh during other things done and situations faced. For example, when someone gets very angry - so says the Hadith - the heat of the anger goes away by saying: اعوذ باللہ من الشیطان الرجیم (a`-udhu bil-lahi minash-shaitanir rajim: I seek protection with Allah from Shaitan, the accursed). (Ibn Kathir)

It also appears in Hadith that, before going to the toilet, saying:

للھُمَّ اَعُوذُ باللہ مِن الخبُثِ وَ الخّبّایٔث

(Allahumma adhu bika minal-khubuthi wal-khabaith) 0 Allah, I seek protection with you from the foul and the impure is commendable (mustahabb). (Shami) Verse:99 Commentary The way of Faith and Trust in Allah is the way of freedom from the power and control of the Shaitan

Verses 99 and 100 make it clear that Allah Ta' ala has not given the Shaitan the kind of power which would disarm any human being and compel him to become helpless and take to evil. So, should one opt for not using his capability of choice and control because of sheer carelessness or some selfish motive, then, this would be his own fault. Therefore, it was said that people who have faith in Allah and who, rather than trust their will power in their states and actions, place their ultimate trust in Allah Ta' ala for He is the One who gives us the ability to do everything good and also the One who shields us from everything evil. The Shaitan cannot possess and dictate such people. Of course, those who elect to befriend none but the Shaitan because of their selfish motives, particularly like things about him and go about associating others in the pristine divinity of Allah Ta` ala, then, the Shaitan is all over them, in possession, in control, and would not let them go towards anything good while, in every evil, they are right in front.

The same subject has been taken up in verse 42 of Surah al-Hijr where Allah Ta' ala has Himself refuted the claim of the Shaitan by saying: إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ إِلَّا مَنِ اتَّبَعَكَ (Surely, My servants [ are such that ] you have no power over them - except [ over ] the one who follows you from among the astray - 15:42). Verse:100 Commentary - - -