Verse:152 Commentary The merits of 'Dhikr' ذکر (Rememberance)

Dhikr ذکر : or "Remembrance" essentially pertains to the heart, but in so far as the tongue is the interpreter of the heart the oral recitation of a Divine Name or a verse of the Holy Qur'an is also described as Dhikr ذکر . In other words, oral Dhikr ذکر can be worth the name only when it is accompanied by the "remembrance" of the heart. As the great Sufi poet Rumi points out, the recitation of a Divine Name can have no efficacy if one keeps thinking of cows and donkeys while repeating it mechanically with the tongue. One must, however, bear in mind that even a mechanical Dhikr ذکر without the heart being engaged in it is not altogether futile. It is related that the great Sufi Abu ` Uthman, hearing a man complain of such a situation, remarked that one should be grateful to Allah even for this favour of having drawn at least one organ of the body, the tongue, into His service. (Qurtubi)

The merits of Dhikr ذکر are, indeed, innumerable. What greater merit could one wish for than the assurance that when a man "remembers" Allah, He too "remembers" him. Abu ` Uthman once claimed that he knew the time when Allah remembered His servants. The listeners grew curious as to how he could determine this. He replied that, according to the promise made in the Holy Qur'an, when a Muslim remembers Allah, He too remembers him, and thus everyone can know for himself that as soon as he turns to Allah and remembers Him, Allah too remembers him.

Let us add that Verse 152 means to say that if men "remember" Allah by obeying His commandments, He will "remember" them by granting His pardon and His rewards. The commentator Said ibn Jubayr has, in fact, interpreted the Dhikr ذکر or "Remembrance" of Allah as obedience and submission to Him. He says:

فمن لم یطعہ لم یذکرہ وان کثر صلاتہ وتسبیحہ

"He who has not obeyed Him has not remembered Him, even though he has kept himself externally busy in offering (nafl نفل : supererogatory) prayers and reciting His praises."

This explanation is fully supported by a hadith cited by Al-Qurtubi on the authority of "Ahkam al-Qur'an احکام القرآن " by Ibn Khuwayz Mandadh. The Holy Prophet صلى الله عليه وسلم has said that one who has been obeying Allah - that is, following the injunctions with regard to the lawful (Halal حلال ) and the unlawful (Haram حرام ) - has truly been remembering Allah, in spite of being deficient in (nafl نفل : supererogatory) prayers and fasting, while one who has been disobeying divine commandments has, in fact, forgotten Allah, in spite of devoting long hours to nafl نفل prayers, fasting and recitation of His praises.

The great Sufi Master Dhu al-Nun al-Misri has said that the man who remembers Allah in the full sense of the term forgets everything else, and that, in reward of such a total absorption, Allah Himself takes care of all his concerns, and grants him something far more valuable for everything he loses. Similarly, the blessed Companion Mu` adh ؓ has remarked that in so far as winning absolution from divine wrath is concerned, no good deed on the part of man can compare with Dhikr ذکر . And in a hadith reported by the blessed Companion Abu Hurayrah ؓ ، Allah Himself says that so long as the servant keeps remembering Him and his lips keep moving in Dhikr ذکر ، Allah is with him (for a more elaborate discussion of the subject, see Dhikrulldh ذکراللہ by the author). Verse:153 Commentary As we have already seen, the enemies of Islam have been objecting to the change in the 'orientation of Qiblah قبلہ ، wishing to produce in the minds of the people doubts about the validity of Islam as a religion. The earlier verses have, in answering these objections, removed all such misgivings. But some of the enemies simply ignored the answers, and still persisted in their hostility. This situation was likely to dishearten the Muslims. So, the present verse nullifies such a re-action on the part of the Muslims by prescribing the method of overcoming one's grief or anxiety.

The patience and the Salah نماز :

And the method consists in turning to patience and prayers; for Allah assures us here that He is with those who are patient. This promise applies, above all, to those who offer prayers, whether fard فرض (obligatory) or nafl (supererogatory), for prayers are the supreme form of worship.

In explaining the context, we have mentioned a specific situation, but the verse, in fact, identifies the elixir for all the ills which are a necessary part of human existence, whether they be wants and needs, or anxiety and suffering. The Holy Qur'an itself has indicated; in a very subtle and eloquent way, the general efficacy of this remedy by employing a generalizing expression - "seek help" - without specifying the situation in which help is to be sought. (Mazhari)

Now, the two ingredients of this remedy are patience and prayers. The Arabic term Sabr (صبر) is much more comprehensive than its usual English equivalent, "patience". Lexically, the word "Sabr" signifies "restraining oneself, or keeping oneself under control." In the terminology of the Holy Qur'an and the Hadith, Sabr صبر has three modes:

(1) Restraining oneself from what the Shari'ah has declared to be illegal or impermissible (Haram حرام).

(2) Forcing oneself to be regular in the observance of the different forms of worship and to be steadfast in obeying the commandments of Allah and the Holy Prophet صلى الله عليه وسلم .

(3) To endure all kinds of trouble and pain - in other words, to understand clearly and to believe that it is the will of Allah to make one suffer, and to hope that one shall receive a reward for this suffering. With regard to this last point, let us add that, on the authority of the commentator Said Ibn Jubayr, Ibn Kathir says that if one cannot help uttering a word of grief or a sigh of pain, it does not go against Sabr صبر ، or nullify it.

People generally identify Sabr صبر with the third mode alone, and ignore the first two which are, indeed, more basic and essential. We cannot insist too much on the fact that all the three are equally obligatory, and that every Muslim is required to practice all the three forms of Sabr صبر . In the terminology of Holy Qur'an and the Hadith, Al-Sabirun is the title of those who are steadfast in observing all the three forms with equal rigour. According to the Hadith, people will hear a call on the Day of Judgment, "Where are the Sabirun صابرون ?"; at this, those who had been constant in observing the three forms of Sabr صبر will stand up, and they will be allowed to enter Paradise without having to present the account of their deeds. In citing this hadith, Ibn Kathir points out that it is corroborated by the Holy Qur'an itself: إِنَّمَا يُوَفَّى الصَّابِرُ‌ونَ أَجْرَ‌هُم بِغَيْرِ‌ حِسَابٍ : "The Sabirun صابرون shall certainly receive their full reward without reckoning." (39:10)

As for the second ingredient of the prescription, it is Salah نماز (Prayer). Although Sabr صبر ، as we have just explained it, covers the different forms of worship, including prayers, all of them being its branches. Salah نماز ، however, has been mentioned separately, because that is the most perfect model of Sabr صبر . For, in the state of Salah نماز ; one binds oneself to obedience and worship, and restrains oneself not only from all that is sinful or reprehensible but even from what is otherwise permissible - e.g., from eating or drinking or talking. Hence, Salah نماز is a visible demonstration of Sabr صبر which signifies keeping oneself under control in shunning everything sinful and in submitting oneself totally to obedience.

A remedy to all problems

Moreover, Salah نماز does possess a special efficacy in releasing man from all kinds of trouble and pain, and in fulfilling all his needs. We may not be able to explain it rationally, but the efficacy is present as a characteristic quality in the very nature of prayers - as happens in the case of certain medicines too. But the efficacy shows itself only when prayers are offered in the proper way and according to the physical and spiritual etiquette laid down by the Shari` ah. If our prayers seem to be fruitless, it is because we have been deficient in observing this etiquette, and have not turned to Allah in single-minded devotion and total submission. Let us not forget that, according to the Hadith, whenever the Holy Prophet $ was faced with a grave problem of any kind, he always hastened to offer nail prayers, and through the barakah بر کہ (benediction) of the prayers Allah came to his aid and resolved the problem satisfactorily.

As to how Sabr صبر can save man from all kinds of trouble and pain and resolve all his difficulties, the secret has been revealed in the last phrase of this verse - "Surely, Allah is with those who are patient." That is to say, as a reward for Sabr صبر man receives the honour of the "company" of Allah. And it goes without saying that when the might of the Lord of the Worlds Himself has come to the aid of a man, what pain or trouble can overcome him, and who can prevent his concerns from prospering? Verse:154 Commentary Earlier, alluding to an unpleasant incident, patience and steadfastness were inculcated and the excellence of Sabirun (the patient people) was mentioned. The next verses mention, in some detail, other unpleasant incidents and culminate in describing the excellence of pa-tience, and perseverance in it. Those verses give preference to the theme of war with infidels over other themes for two reasons: first, the sacrifice of life is a grand sacrifice; whoever steadfastly endures this loss will, undoubtedly, learn to be patient on losses of lesser magnitude; second, it is relevant to the situation too, as the objectionist on the orientation of Ka'bah کعبہ had been facing it.

Injunctions and related considerations:

According to Islamic traditions the dead person is given some kind of a "new life" in Barzakh44 برزخ which develops in him a sensitivity to punishment and reward. Regardless of whether one is a believer or disbeliever, virtuous or vicious, this taste of life-in-Barzakh برزخ is given to everybody. However, the life there has many categories: one of them is for the general lot, while some others are for prophets and virtuous people. The later ones vary in their degree of excellence. A number of scholars have collected relevant facts to assert their points of views, about the life-in-Barzakh برزخ . All of them cannot be summed up here. I will restrict myself here, to presenting the considered and the very balanced view of my worthy teacher Maulana Ashraf ` Ali (رح) of Than a Bhawan; incidentally, his view is in close conformity with the teachings of the Holy Qur'an, as also, those of the Holy Prophet صلى الله عليه وسلم .

44. An intermediary stage which begins with death and stretches till the Doomsday.

The Martyrs are not dead

One who dies in the cause of Allah is a Shahid (Martyr) and, although, it is correct and even allowed to call him "dead", yet we are forbidden to regard their death like ordinary deaths. For, though, life in Barzakh برزخ is given to' everybody which gives him perception of reward and punishment but Shahid شھید in the Barzakh برزخ life is qualitatively different from the one given to other persons. The distinction a Shahid شھید has over others in Barzakh برزخ is that in effect, for the fullness and sensitivity of life, his perception is, keener and deeper. As, for instance, the life sensation is there in finger tips, as also, it is there in heels, but the sensitivity of finger tips is sharper than that of heels. The effect of the finer life-quality of a Shahid شھید in Barzakh برزخ reaches his physical body as well; whereas ordinarily bodies remain unaffected. Consequently, a Shahid's body does not waste away, decay or mingle with dust. On the contrary it retains it freshness and a semblance of being alive too. This is duly endorsed by Ahadith and observations. They are, therefore, reported as living and we are forbidden to call them dead. However, for all worldly purposes they are treated at par with the dead; their properties are divided and their wives can remarry. Lives of prophets in Barzakh برزخ have a further distinction. Their life-sensitivity is even finer and keener than that of Shahids. In Barzakh برزخ their bodies retain their life-quality and, in some ways, its manifestation is extended to this life as well; their properties are not divided and their wives cannot again enter into wedlock.

The most strong in the retention of this life-quality are the prophets, then are the Shahids شُهَدَا ، then the ordinary human beings. Nevertheless, according to some ahadith some of the men of Allah and virtuous people share this excellence with Shahids شُهَدَا . Apparently, those who die while exercising stringent discipline against their selves (مجاھدہ النفس) are ranked with Shahids شُهَدَا . In other words, though this verse specifically refers to Shahids شُهَدَا as against the broad humanity, it does not, for that reason, exclude the virtuous and the truthful. If, therefore, the body of a Shahid returns to dust, as bodies of ordinary persons, generally do, the chances are that the person did not, perhaps,, die in the cause of Allah which is the only criterion of martyrdom (Shahadah شهَادہ).

In case a person who fulfilled all the prerequisites of martyrdom and, beyond, any doubt, died in the cause of Allah and whose martyrdom (Shahadah شهَادہ) has been unmistakably and repeatedly demonstrated, his body must not, on the authority of a hadith , return to dust. If, in spite of Ahadith, the body mingles with earth (what, in fact, has made the author of Ruh al-Ma` ani doubt is how can, in spite of Ahadith, the body of a Shahid شھید be eaten away by earth) the explanation would be that according to Hadith the body would not return to dust; however, it does not deny the process of decay and decomposition caused by other factors like geo-chemical reaction, body enzymes, and bacteria. Neither does it confute the verse.

Other compound objects like weapons, medicines, food, and the commingling of various natural elements like water, fire and air had, undoubtedly, their effects on the bodies of prophets in this world and, obviously, the life-quality of Shahid شھید in Barzakh برزخ is not superior to that of the prophets in this world; if, therefore, the other ingredients register their impact on the bodies of Shahids شُهَدَا in برزخ Barzakh it does not confute, in any sense, the meanings of Ahadith which say the Shahids' bodies are sacred to earth.

Another answer is that the distinction which Shahids have over others is apparent from the fact that, comparatively, their bodies remain unspoiled for a pretty long time, although the likelihood of their disintegration in the longer run does exist. The aim of the hadith should, therefore, be explained by saying that the immunity from decay for such a long time is, in itself, an excess on the customary behaviour of dead bodies. Eternal preservation, and preservation for a considerable long time, both are an "excess on the customary behaviour" of dead bodies.

By the words, " لَّا تَشْعُرُ‌ونَ ": "you perceive not", the Holy Qur'an asserts the fact that the life in Barzakh برزخ transcends all sensory perceptions. Verse:155 Commentary - - - Verse:156 Commentary Patience in hardship: The way to make it easy

The nature and the significance of the severe test man is put to by Allah has been thoroughly discussed while explaining the verse' وَإِذِ ابْتَلَىٰ إِبْرَ‌اهِيمَ رَ‌بُّهُ 'And when his Lord put Ibrahim to a test'.

Whatever their magnitude, accidents are unnerving. But a prior knowledge of such accidents makes it easier to bear them and be patient about them. Since the entire Ummah is addressed here, the Ummah should realize that the world is a place of hardships and labour; it is a place of ordeal. It will not, therefore, amount to impatience if one does regard such accidents as either strange or a remote chance. And as the Ummah, generally, displays the spirit of patience in all its deeds, the reward of Mercy is common to everyone who strives to be patient. But as the quality and degree of patience varies from person to person, everyone will be rewarded individually according to and commensurate with his quality of patience.

A formula of peace in hardship

That the patient people used to recite: إِنَّا لِلَّـهِ وَإِنَّا إِلَيْهِ رَ‌اجِعُونَ : 'We belong to Allah and to Him we are to return' is, in fact, an inculcation of the principle of virtue. The suggestion is that this is what the patient people should say as it brings excellent reward, relieves from the burden of sorrow and suffering and consoles effectively the grieved heart. Verse:157 Commentary - - - Verse:158 Commentary The subject of the Ka'bah کعبہ ، as we would do well to recollect, started all the way back from Verse 124 : 'And when his Lord put Ibrahim to a test', later opening with the statement that the Ka'bah کعبہ was made a place for repeated convergence, a sanctuary, and a centre of divine worship as ordained (Verse 125). Then came the famous prayer of Sayyidna Ibrahim (علیہ السلام) in which he requested Allah Almighty that he and his people be initiated into the correct method of performing the manasik مناسک ، the required rites, or acts of worship (126 - 129); which is inclusive of the Hajj and ` Umrah. We can now see that the centrality of the House of Allah بیت اللہ as the place of worship has been expressed manifestly when it was declared to be the Qiblah قبلہ ، the direction and orientation of all Salah نمازیں ، no matter where it is performed; while at the same time, the importance of the House of Allah was established when it was made the objective in the performance of the Hajj and ` Umrah.

The present verse opens with the solemn declaration that the two hills, Safa صفاء and Marwah مروہ adjoining the Ka'bah کعبہ in Makkah, are tangible signs from Allah. Pilgrims walk briskly between them after they have made the tawaf طواف of the Holy Ka'bah کعبہ . This act of walking briskly or "making rounds" between them, as the Qur'an elects to call it, is known as Sayee سعی a practice which was there even in the Jahiliyyah جاھلیہ and which made Muslims doubt its propriety. It is exactly this doubt Allah Almighty aims to remove here.

So, there it was in the earlier treatment of the subject that Allah Almighty eliminated the objection raised by disbelievers against the instituting of the Ka'bah کعبہ as the Qiblah قبلہ of Muslim Salah نماز and here, through a correlated assertion, the doubt of Muslims themselves as to the propriety of Say in the Hajj and ` Umrah, of which the Ka'bah کعبہ is the desired hub, has been removed.

That the text is closely bound together by this reason is not difficult to see.

Some terms and their meanings

1. The term, Sha a'ir in شعایر اللہ is the plural form of Sha` irah شعیرہ which means a sign, mark or token. So, the شعأیر اللہ "Sha` a'ir of Allah" signify what He has determined to be the marks of Islamic faith.

2. Lexically, Hajj means to aim, to intend; while, in the terminology of the Qur'an and Hadith, the act of deciding to go solely on a pilgrimage of the House of Allah بیت اللہ and performing required rites while there, is called the Hajj.

3. Lexically, ` Umrah means ziyarah زیارہ or pilgrimage; while, in the terminology of the Shari'ah, the visit to al-Masjid al-Haram and the doing of tawaf طواف and Sayee سعی there is called ` Umrah.

Sayee سعی between Safa and Marwah is Obligatory

Details of the method that governs the performance of the Hajj, ` Umrah and Sayee سعی are easily available in books of Fiqh فقہ . It may be noted that Sayee سعی is a mustahabb (desirable or commendable) practice of the Holy Prophet صلى الله عليه وسلم according to Imam Ahmad (رح) ; a fard فرض (absolute obligation) according to Imams Malik and Shafi` i رحمۃ اللہ علیہما ; and a wajib واجب (necessity) according to Imam Abu Hanifah (رح) ، which means, one who abandons it would have to slaughter a goat in compensation.

It is advisable to guard against a possible doubt that may arise while reading the words used in the verse under study. One may think that the Qur'an simply says that making Sayee سعی between Safa صفاء and Marwah مروہ is 'no sin'; at the most, it proves that it is one of the many 'allowed' acts. This approach can be corrected by looking at the leading expression لاجُناحَ :'no sin' which has been used here in relation to a question. The question related to all those idols sitting on top of the Safa صفاء and Marwah مروہ hills and it was to show their devotion to them that the people of the Jahiliyyah جاھلیہ used to do say between Safa صفاء and Marwah مروہ ، and in which case, this practice should be haram حرام (forbidden). It is in answer to this doubt that it was declared, "there is no sin" in it. This being the real and authentic Abrahamic Tradition, there is no reason why it should be considered tainted with 'sin'? The 'malpractice' of a pagan band of people in this intervening period does not end up making a 'sin' of what is 'good' in the sight of Allah. The use of the expression 'no sin', therefore, does not go against its being wajib واجب or necessary. Verse:159 Commentary As part of the debated issue of Qiblah قبلہ several verses earlier, the text has pointed out how the people of the Book went about concealing the truth concerning the prophethood of the Holy Prophet for whom the Ka'bah کعبہ was appointed as the Qiblah قبلہ . It was Verse 146, where it was said:

الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ يَعْرِ‌فُونَهُ كَمَا يَعْرِ‌فُونَ أَبْنَاءَهُمْ ۖ وَإِنَّ فَرِ‌يقًا مِّنْهُمْ لَيَكْتُمُونَ الْحَقَّ وَهُمْ يَعْلَمُونَ ﴿146﴾

"Those whom We have given the Book recognize him (The Holy Prophet) as they recognize their own sons. And, in fact, a group of them does conceal the truth while they know."

Now the text, in order to conclude the subject, warns those who not only conceal the truth but, going further ahead in obstinacy, persist in their effort. The ultimate fate of this senseless persistence being all too obvious, Allah Almighty still extends the promise of His mercy and forgiveness to those who repent and reflect on what they did, retrace their steps and correct their negative attitude towards divine truth and, in order to demonstrate their positive stand, come forward and state the truth clearly and publicly. The natural consequence of such a reformed attitude would be that they will enter the fold of Islam believing in Allah and His prophet, which is the touchstone for any disbeliever's honest change of heart.

The duty of spreading the Islamic Knowledge

Verse 159 above stated that concealing from people clear signs and guidance revealed by Allah Almighty is a terrible crime which earns the curse of Allah Almighty Himself, as well as that of His entire creation. Let us point out to some injunctions that issue forth from this verse:

1. It is forbidden to conceal knowledge which must be disclosed and disseminated widely. The Holy Prophet صلى الله عليه وسلم said:

من سٔل عن علم یعلمہ فکتمہ الجمہ اللہ یوم القیامہ بلجام من النار

"Anyone who is asked about something (of religion) which he knows would, in the event that he conceals it, be brought forth by Allah on the Doomsday harnessed with a rein of fire." (Narrated by Abu Hurayrah and ` Amr ibn al-'As and reported by Ibn Majah - Qurtubi)

According to the fuqaha' فقہاء (Muslim jurists), this warning applies to a person who is the only one available in a given situation. If there are other knowledgeable persons present, he has the option of suggesting that the issue may be discussed with an ` alim who knows. (Qurtubi and Jassas)

2. Another very important rule that emerges from here is that one who himself does not possess the sound knowledge of religious injunctions and rulings should not try to explain them.

3. The third rule we find out is that answers to religious questions which are intricate, deeply involved and way beyond the comprehension level of common people should not be offered before them lest they fall a prey to some misunderstanding. This will not be considered as 'concealment of knowledge' since what is not allowed is the concealment of clear guidance given in the Qur'an and Sunnah which it is rather necessary to disclose and disseminate widely. The expression مِنَ الْبَيِّنَاتِ وَالْهُدَى of clear signs and guidance" in this verse releases a strong suggestion to this effect. It was about such questions that the blessed Companion ` Abdullah ibn Masud ؓ had said: 'If you recite ahadith which people do not understand fully, you will be throwing them into a nest of discord.' (Qurtubi)

As reported in Sahih al-Bukhari, Sayyidna ` Ali ؓ has said: 'Disclose to the common people only that much of knowledge as they have the capacity to understand. Do you want them to deny Allah and His Messenger صلى الله عليه وسلم ?' For, anything beyond their comprehension would breed doubts in their minds and the possibility is there that they may refuse to accept it.

This leads us to the rule that it is the responsibility of an alim عالِم ، a religious scholar or a guide, to talk to people after he has assessed their ability to receive what is to be communicated. Such questions should not be brought up before a person who is likely to fall in error or misunderstanding. It is for this reason that Muslim jurists, while discussing such questions in writing, conclude with a standard warning tag of ھذا مما یعرف ولا یعرف which means that the question under discussion is sensitive, therefore, a scholar should limit it to his comprehension and refrain from broadcasting it in public. It is reported that the Holy Prophet صلى الله عليه وسلم has said:

لا تمنعوا الحکمۃ اھلھا فتظلموھم ولاتضعوھافی غیر اھلھا فتظلموھا

"Do not withhold wisdom from those who deserve it, for if you do so, you will be unjust to them; and do not place it before those who do not deserve it, for if you do so, you will be unjust to it."

In view of these details, Imam al-Qurtubi (رح) has deduced the ruling that an infidel who appears in polemics against Muslims - or a heresiarch (mubtadi' مبتدی) who, being a combination of the heretic and the schismatic, invites people to his misleading ideas - should not be initiated into the Islamic disciplines unless it is absolutely ascertained that such teaching would correct his thinking.

Similarly, the executive authority of a time should not be given rulings which they could misuse to unleash a reign of terror over their citizens. Similarly again, the 'leaves' (rukhsah رُخصہ ) given in religious injunctions and the stratagems (hilah, plural: hiyal) should not be brought forth in public unnecessarily lest people get used to being 'excuse-seekers' while acting upon the injunctions of the faith. (Qurtubi)

The Hadith is equal to the Qur'an by implication

The blessed Companion Abu Hurayrah ؓ ، as reported in the Sahih of Al-Bukhari, has said: 'If this verse of the Qur'an was not there, I would have not related a single hadith before you.' The verse referred to here is the present verse which carries the warning of curse on concealment of knowledge. Some other Companions, may Allah be pleased with them, have been reported to have used similar words while narrating Hadith.

These narrations tell us that in the view of the blessed Companions, the Hadith of the Holy Prophet صلى الله عليه وسلم enjoys some privileges mentioned in relation to the Qur'an. It may be noted that the verse in question warns those who may conceal what has been revealed in the Holy Qur'an; it does not mention Hadith as such. But, the blessed Companions ruled that the Hadith of the Holy Prophet صلى الله عليه وسلم was covered under this reference to the Qur'an and that is why they thought that concealing the Hadith would also put them under this warning.

The evil consequences of some sins

The exact words of the Holy Qur'an in وَيَلْعَنُهُمُ اللَّاعِنُونَ :'And curse them those who curse', as obvious, have not identified those who do that. Commentators Mujahid and ` Ikrimah have said that this absence of specification suggests that they are cursed by everything and every living being, so much so, that all animals and insects join in since their misdeeds hurt all created life forms. This is supported by a hadith from the blessed Companion, Bard' ibn ` Azib where the Holy Prophet صلى الله عليه وسلم has been reported to have said that the word al-la` inun اللَّاعِنُون ('those who curse' ) refers to all animal life that moves on the earth. (Qurtubi quoting Ibn Majah) Verse:160 Commentary - - - Verse:161 Commentary Cursing an individual is not permissible

From the words of the text :'and died while they were disbelievers', commentators al-Jassas, al-Qurtubi and some others have formulated the view that it is not permissible to curse an infidel about whom it is not certain that he is to die in a state of infidelity. Now that we have no way of finding out for sure that a person will die in a given state, we are bound to obey the ruling that it is not permissible to curse an infidel by name. That the Holy Prophet صلى الله عليه وسلم has. Cursed some infidels by name is explained by the fact that their death in a state of infidelity was divinely revealed to him. As far as the infidels as a whole are concerned, including the tyrants and the unjust, it is technically correct, if cursed without any particularization.

From this we also find out that the act of cursing is so grave that it has been disallowed even if the target be an infidel about whom it is not certain that he is going to die as one. If so, how can this become permissible if the target is a Muslim or, even if it is directed at an animal? Common people in Muslim societies seem to neglect this aspect of standard Muslim behaviour, specially our Muslim sisters who are prone to use very hard language about those they do not like among the circle of their acquaintances. It should be clearly understood that the act of cursing becomes effective not only by using the word, 'curse' but all synonyms used are subject to the same ruling. The word 'La` nah لعنہ ' (curse) means: to remove away from the mercy of Allah Almighty'. Therefore, all damnatory swearing and cursing, whatever the shade, circumstance or language, falls under the purview of "la` nah" لعنہ or 'curse'. Verse:162 Commentary - - - Verse:163 Commentary When the mushrikin مشرکین ، (the associators) of Arabia heard the verse وَإِلَـٰهُكُمْ إِلَـٰهٌ وَاحِدٌ 'And your god is one God', all against their own belief, they were puzzled thinking how could there be just one single object of worship for the whole wide world. If this was a serious claim, there has to be some proof in support. That proof has been tersely encased in the present two verses.

Understanding Tauhid, the Oneness of Allah, in the wider sense:

Tauhid توحید ، the cardinal principle of Muslim faith as stated in Verse 163 has been proved repeatedly and variously, therefore, we limit ourselves at this point to a summary view of the principle as follows:

1. He is One in the state of His being, that is, there exists in the universe of His creation no entity like Him. He is without any duplicate or replica and without any equal or parallel. Such unshared and pristine is His station that He alone is deserving of being called the Wahid واحد ، the One.

2. He is One in claiming the right of being worshipped, that is, in view of the nature of His Being, the comprehensiveness of His most perfect attributes and the great charisma of His creation and its nurture, all human obedience, all ` ibadah عبادہ ، all worship has to be for Him alone.

3. He is One in being free of any conceivable composition, that is, He is free of segments and fragments, units and organs, substances and elements, atoms and particles. There is just no way He can be analyzed or divided or resolved.

4. He is One in being the anterior and the posterior, that is, He existed when nothing did and He will remain existing when nothing will. Who then, if not Him, shall be called the Wahid, the only One? (Jassas)