Verse:51 Commentary وَلَقَدْ وَصَّلْنَا لَهُمُ الْقَوْلَ لَعَلَّهُمْ يَتَذَكَّرُ‌ونَ (And We have conveyed (Our) words to them one after the other, so that they may take to advice. - 28:51). The word وَصَّلْنَا (wassalna) is derived from وتَصِیل (Tausil), which literally means to strengthen the rope by adding more strings to its strands. Here it means that Allah Ta` ala has maintained the continuity of guidance. Certain advisory subjects are repeated in the Qur'an in order to make them more effective.

Certain rules for preaching

It shows that an important trait of preaching carried out by the prophets was that they used to convey the truth to people continuously. Rejection and falsifying of truth did not deter them at all from their mission. Instead, if someone did not listen to them the first time, they repeated it the second time, and if they did not succeed even the second time, they used to reiterate it a third time, and so on, without showing any sign of exhaustion. It is true that no preacher or sympathizer has power to change one's heart, but what the prophets could do was to keep on making their efforts without being dishearted or exhausted. Even today the same principle applies, and those who preach should take a serious note of it. Verse:52 Commentary Commentary

الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ مِن قَبْلِهِ هُم بِهِ يُؤْمِنُونَ (As for those to whom We gave the Book before this, they believe in it. (Qur'an) - 28:52). In this verse those people of the book are mentioned who had faith in the prophethood of the Holy Prophet صلى الله عليه وسلم and revelation of the Qur'an on the basis of the prophesies given by Torah and Injil, even before the coming of the Holy Prophet صلى الله عليه وسلم and the Qur'an. Thus they converted to Islam when the Holy Prophet صلى الله عليه وسلم announced his prophethood. Sayyidna Ibn ` Abbas ؓ has reported that forty courtiers of the king Najashi of Habshah (Ethiopia) came to Madinah when the Holy Prophet صلى الله عليه وسلم was busy in the Battle of Khybar. They also joined the jihad, and some got wounded, but none was killed. When they noticed the economic hardship of the companions, they told the Holy Prophet صلى الله عليه وسلم that they were, by the grace of Allah, quite wealthy, and sought his permission to bring some of it when they would come next. On this occasion this verse was revealed الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ مِن قَبْلِهِ هُم بِهِ يُؤْمِنُونَ ﴿52﴾ وَإِذَا يُتْلَىٰ عَلَيْهِمْ قَالُوا آمَنَّا بِهِ إِنَّهُ الْحَقُّ مِن رَّ‌بِّنَا إِنَّا كُنَّا مِن قَبْلِهِ مُسْلِمِينَ ﴿53﴾ أُولَـٰئِكَ يُؤْتَوْنَ أَجْرَ‌هُم مَّرَّ‌تَيْنِ بِمَا صَبَرُ‌وا وَيَدْرَ‌ءُونَ بِالْحَسَنَةِ السَّيِّئَةَ وَمِمَّا رَ‌زَقْنَاهُمْ يُنفِقُونَ ﴿54﴾ (52 - 54). (Marduya, Tabrani, Mazhari)

Sayyidna Said Ibn Jubair ؓ has narrated that when Sayyidna Ja'far ؓ had gone to Habshah before the hijrah to Madinah, and presented the teachings of Islam in the court of Najashi, at that time Najashi and many of his courtiers, who were people of the book, had submitted to Islam, as Allah Ta` ala had put faith in their hearts. (Mazhari) Verse:53 Commentary Is the word Muslim restricted to the Ummah of Muhammad صلى الله عليه وسلم or it is common to all Ummahs?

إِنَّا كُنَّا مِن قَبْلِهِ مُسْلِمِينَ (And we are the ones who submitted (to it) even before it (was revealed) - 28:53). The word used by these people of the book for their submission is 'muslims' which may also be translated as ` We were Muslims even before the revelation of Qur'an'. If the word Muslim is taken here in its literal meaning, submissive or obedient, then the meaning is quite clear that the faith they had in Qur'an and the Holy Prophet صلى الله عليه وسلم ، because of their books, is referred here by the use of words Islam and Muslims in its literal sense of submission. But if the word 'Muslim' is taken in the same meaning in which it is regarded as appellation of the Ummah of Muhammad صلى الله عليه وسلم ، then it will signify that the words 'Islam' and 'Muslim' are not restricted to Ummah of Muhammad صلى الله عليه وسلم alone, but they are common to the Ummahs of all the prophets. But some verses of Qur'an suggest that words 'Islam' and 'Muslim' are special names of the Ummah of Muhammad صلى الله عليه وسلم ، for example the assertion of Sayyidna Ibrahim I recorded by the Qur'an itself هُوَ سَمَّاكُمُ الْمُسْلِمِينَ (He named you as Muslims - 22:78). ` Allamah Suyuti favours this course of argument and has written a book on the subject in support or his contention. He has explained this verse advocating that the word Muslimin is used here in the sense that` we were ready and prepared to accept Islam even before'. If one looks at the issue deeply, there is no conflict in the two versions; it is possible that Islam is the common attribute of the religion of all the prophets in its literal sense, and at the same time it is a special appellation of the Ummah of Muhammad صلى الله عليه وسلم . It is like the appellations of Siddiq and Faruq that are exclusive for Abu Bakr and ` Umar ؓ in the context of Ummah of Muhammad صلى الله عليه وسلم but otherwise these words can apply to anyone else also falling within the scope of their attributive meaning. Verse:54 Commentary أُولَـٰئِكَ يُؤْتَوْنَ أَجْرَ‌هُم مَّرَّ‌تَيْنِ (Such people will be given their reward twice - 28:54). That is, the believers who are also people of the book will be rewarded twice. A similar promise is made for the wives of the Holy Prophet ، صلى الله عليه وسلم وَمَن يَقْنُتْ مِنكُنَّ لِلَّـهِ وَرَ‌سُولِهِ وَتَعْمَلْ صَالِحًا نُّؤْتِهَا أَجْرَ‌هَا مَرَّ‌تَيْنِ (And whoever from among you stands in obedience to Allah and His messenger and does righteous deeds, We will give her, her reward twice. - 33:31). In a hadith of Sahih a1 Bukhari three types of persons are mentioned for double reward One, those people of the book who had faith in their prophets initially, and then developed faith in the Holy Prophet صلى الله عليه وسلم . Two, the slave who is submissive and obedient to Allah Ta` ala and His Messenger صلى الله عليه وسلم ، and also to his master. Three, the one who owned a slave girl, with whom he was allowed intercourse but he freed her and made her his formal wife by performing nikah.

The point worth consideration in this verse is the cause for which these categories of Muslims are given their reward twice. One cause could be that they have done two good deeds for which they are entitled to double reward. In all these three cases there are two good deeds involved. In the case of believers two good deeds are faith in their own prophet first, and then in the Holy Prophet and the Qur'an. In the case of the wives of the Holy Prophet صلى الله عليه وسلم ، two good deeds are that they loved and obeyed the Holy Prophet صلى الله عليه وسلم both as a prophet and as husband. As for the owner of the slave girl, his first good deed is to free her, and the second to marry her. But this explanation may be subjected to the objection that two rewards for two good deeds are applicable to all, according to norms of justice; so where is the distinction for the people of the book or believers, and the wives of the Holy Prophet صلى الله عليه وسلم ، or the master of the slave girl? Keeping this objection in view, I have answered the original question in another way which is fully described in my book Ahkam ul-Qur'an under Surah Al-Qasas. According to that explanation, it is apparent by the wording of Qur'an that in all these examples, the relevant persons will not get two rewards for two deeds, but they will get double reward for each single deed, because the principle of 'two rewards for two deeds' is applicable to all, according to the express declaration of the Qur'an: لَا أُضِيعُ عَمَلَ عَامِلٍ مِّنكُم (I do not let go to waste the labour of a worker from you - 3:195), that is Allah Ta` ala does not waste deeds of any one of you. In fact one will get reward for every single good deed he performs. Therefore the double reward contemplated for all these types, is that for every single good deed they will be awarded double the reward. For instance, they will be given two rewards for a single prayer, two rewards for a single charity, and two rewards for each one good deed like fasting, performing Hajj etc.. If one contemplates on the wordings of Qur'an he will note that for giving two rewards the appropriate word was اَجرَین ، (two rewards) but instead of that Qur'an has used the word اَجرَھُم مرّتَین (their reward twice - 28:54), in which there is a clear hint that all their good deeds will be written twice and they will get double the reward for each one of them.

As for the reason why these people have been chosen for such an extra ordinary reward, the straight answer is that it is Allah Ta` ala's prerogative to declare any deed preferable or superior to other deeds, and enhance its reward. No one has the right to question as to why He has enhanced the reward for a particular act as compared to the other, or why has He increased the reward of fasting while He has not done so in the case of zakah and charity. It is possible that the pedestal of deeds, mentioned in the verse under reference and the hadith of Bukhari, is higher in the sight of Allah in comparison to other deeds, and hence double the reward. Some prominent scholars have given the reason of this preference that they require excessive effort and hardship. This explanation is also probable, and the word بِمَا صَبَرُوا (because they observed patience) towards the end of this verse can be taken as a proof for the argument that the ground for double reward is their endurance on hardship. (Only Allah knows best).

وَيَدْرَ‌ءُونَ بِالْحَسَنَةِ السَّيِّئَةَ (And they repel evil with good - 28:54). The scholars have made different assertions while explaining 'evil' and 'good deed' as they are contemplated in this verse. Some have explained that 'good deed' stands here for obedience, and 'evil' for sin, and the sense is that every good deed wipes out the sin, as is maintained in a hadith in which the Holy Prophet صلى الله عليه وسلم said to Sayyidna Mu` adh Ibn Jabal ؓ ' اَتبِعِ الحَسَنَۃَ السَّیِّٔۃَ تَمحُھَا (Perform a good deed after an evil deed, and it will wipe out the evil). According to this interpretation, the verse is praising these people that whenever they commit an evil act by mistake, they wipe it out by doing some good act. Some others are of the opinion that Hasanah (good deed) in this verse is used for knowledge and serenity, and sayyi'ah for ignorance and negligence. Thus it means that these people respond to the ignorant acts of others with serenity and forbearance and not with a similar ignorance. As a matter of fact, there is no contradiction in these explanations, because the words hasanah and sayyi` ah, that is virtue and evil, encompass all these things.

There are two important advices in this verse:

Firstly, if someone commits a sin, its best remedy is that he should look for doing something good. The virtuous deed becomes expiation for the sin, as quoted in the hadi'th of Sayyidna Mu` adh ضی اللہ تعالیٰ عنہ above. Secondly, if a person behaves with someone badly, the wronged one is within his right to take revenge, provided he does not exceed the wrong done to him. However, it is much better for him that, instead of taking revenge, he returns the cruelty with kindness and the evil with virtue. It is an act of high degree of nobility of character. There are innumerable benefits in such an act, both in this world and in the Hereafter. In another Qur'anic verse this advice is given in very clear words ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ (Repel with that which is fairer and behold, he between whom and thee there is enmity shall be as if he were a loyal friend - 41:34). It means that one should act kindly in return of cruelty. In this way his foe will become his sincere friend. Verse:55 Commentary سَلَامٌ عَلَيْكُمْ لَا نَبْتَغِي الْجَاهِلِينَ (Peace be on you. We do not seek (the way of) the ignorant. - 28:55). These people have a good quality in that when they hear something stupid from an ignorant foe, they simply say salam, instead of giving a reply. They do not entangle themselves with the ignorant. Imam Jassas (رح) has said that there are two kinds of salarns. One is for salutation, as Muslims do to one another. The other type is for musalamah (adopting peaceful attitude with others) and mutarakah, (to avoid debate) which is to convey to one's adversary that he does not wish to take note of the latter's stupidity. At this place the latter meaning is intended. Verse:56 Commentary Commentary

The word as am hidayah (guidance) is used for several meanings. One meaning is to show the path, which does not necessarily mean that the one shown the path will reach his destination. Another meaning of hidayah is to make one reach his destination. According to first meaning of the word it is but obvious that the Holy Prophet صلى الله عليه وسلم and all other prophets were guides, and that imparting guidance was within their control, because it was the obligation of their duty. If they did not have the control over imparting guidance, how could have they fulfilled their obligation? Therefore, the statement made in this verse that he did not have control over guidance, relate to the second meaning of this word that is to make one reach his destination. It means that it was not his duty or obligation to put faith in one's heart in order to make him convert to Islam by his teachings and preaching. This is in the control of Allah Ta` ala only. The meaning and types of hidayah have already been discussed in detail under Surah Al-Baqarah.

Sahih Muslim has reported that this verse was revealed about the Holy Prophet صلى الله عليه وسلم 's uncle, Abu Talib. It was his great desire that Abu Talib should accept the faith. It was for this desire that he was advised that it was not within his control to put faith in anybody's heart. It is observed in Ruh ul-Ma' ani that one should abstain from discussing or passing judgment unnecessarily on the subject of acceptance of faith or otherwise by Abu Talib, because this may hurt the Holy Prophet صلى الله عليه وسلم 's feelings for his natural love toward his uncle. (وَاللہُ سبحانَہُ و تعالیٰ اَعلَم) Verse:57 Commentary Commentary

وَقَالُوا إِن نَّتَّبِعِ الْهُدَىٰ مَعَكَ نُتَخَطَّفْ مِنْ أَرْ‌ضِنَا (And they said, "If we follow the guidance with you (0 Muhammad), we will be driven out of our land." - 28:57). Harith Ibn ` Uthman and other infidels of Makkah put forward one of the reasons for their non-acceptance of faith that although they believed that his teachings were based on truth, but they feared that if they followed him, the entire people of Arabia would turn against them, and as a consequence they will be driven out of their land. (Nasai' etc.). The Holy Qur'an has given three answers to their lame excuse. One, نُمَكِّن لَّهُمْ حَرَ‌مًا آمِنًا يُجْبَىٰ إِلَيْهِ ثَمَرَ‌اتُ كُلِّ شَيْءٍ (Is it not that We have established them in the peaceful Haram (sanctuary) to which the fruits of everything are drawn as a provision from Us - 28:57) that is this excuse of theirs is false, because Allah Ta` ala had already made special arrangements for the safety of the people of Makkah by making its land Haram. All the tribes of Arabia, despite their mutual feuds and infidelity, were unanimous on the point that killing and feuds were strictly prohibited on the land of Makkah. If a killer of father met the son in the Haram, despite extremely strong feelings of revenge, he could not raise his hand against him. It was just not possible for anyone to kill or harm his enemy on the ground of Haram. Therefore, it was not at all a convincing excuse for not converting to faith. How was it possible that the Creator of everything would let them die as a believer, when He had made arrangement for their safety in Haram even as infidels? Yahya Ibn Sallam has explained this verse as: You were safe and secure because of حرم Haram, and were enjoying the sustenance provided by Me in plenty, still you used to worship others instead of Me. You did not get worried over this situation of yours, and on the contrary got worried over conversion to faith in Me'. (Qurtubi)

In this verse two qualities of Haram are described. One, that it is a place of peace, and the other that fruits from different parts of the world were brought there.

Availability of all types of produce in Haram of Makkah is a special Divine gift

Allah Ta` ala chose Makkah Mukkarramah, out of the whole world, to establish the Ka'bah and Haram. In terms of its environment and geography it is a region where, under the normal circumstances, hardly any economic or commercial goods and activity should have existed. Even the basic staple agricultural products like wheat, rice, gram and sundry cereals were not cultivated before on a significant scale, let alone its and variety of vegetables. Though, in recent years there has been some emphasis from the Saudi Government toward their cultivation. Yet, everything is available there in such an abundance that one gets amazed. During the period of hajj some two million people are drawn from all over the world and stay there for an average of one month. It has never been heard that any scarcity of food items was ever experienced there. On the contrary, everyone can witness that cooked and prepared food to cater for all types of races and people is readily available all the time. If we ponder over Qur'anic words, which say ثَمَرَ‌اتُ كُلِّ شَيْءٍ (fruits of everything), a question arises that fruits are the product of trees, so it would have been apt to say ثَمَرَ‌اتُ كُلِّ شَجر (fruits of every tree) rather than ثَمَرَ‌اتُ كُلِّ شَيْءٍ (fruits of everything). Therefore, it is quite likely that the word 'everything' used here, encompasses the produce and products of all kind, including agricultural produce. For instance, the produce of industrial factories is also their fruit. Hence, the gist of the discussion is that not only food items but also all sorts of things of human need would be made available in Makkah. Any one visiting Makkah, either for hajj or ` umrah, can confirm that everything produced anywhere in the world is readily available there. This was one reply to the excuse put forward by the infidels of Makkah, and the gist of the reply was that the Lord who had been so kind to them that He had made available all the bounties of the world in their city, despite the fact that they are not produced there, and who had made the city completely free of risk and danger, it is the worst kind of ignorance to presume about Him that He would deprive them of these benefits if they would believe in Him. Verse:58 Commentary The second reply to their excuse is given in the next verse وَكَمْ أَهْلَكْنَا مِن قَرْ‌يَةٍ بَطِرَ‌تْ مَعِيشَتَهَا (And how many a town have We destroyed that were over-proud of their means of living. - 28:58). In this reply it is stressed that they should recall the plight of other infidel people of the world, how their habitations, strong forts, and all means of their protection were destroyed, because of their infidelity and rejection of the truth. at they should actually fear is their infidelity and associating others with Allah, which is the real cause of destruction. How foolish and ill informed they were that they feared faith and not the denial of truth and infidelity.

The third reply was given in the following verse: وَمَا أُوتِيتُم مِّن شَيْءٍ فَمَتَاعُ الْحَيَاةِ الدُّنْيَا (And whatever thing you are given is the enjoyment of the worldly life - 28:60). Here it is explained that just in case they did get involved in some sort of trouble as a result of accepting faith, it would last only for a few days. Just as mundane wealth and comfort is temporary and would last for a short time only, worldly troubles are also transient and short-lived. Therefore, the wisdom lies in that one should seek and care for the comfort and happiness that is lasting. If one has to suffer trouble for a short time for the sake of permanent and everlasting wealth and comfort, it is well worth it.

لَمْ تُسْكَن مِّن بَعْدِهِمْ إِلَّا قَلِيلًا (Which were never inhabited after them except a few - 28:56). The habitations of the earlier people, which were destroyed by the Divine torment, still lie uninhabited, with the exception of a few. If the exemption ` except a few' is taken for those living there and the places destroyed, as Zajjaj has construed it, then the meaning would be that those places could never get inhabited, except a few that are inhabited. But Sayyidna Ibn ` Abbas ؓ has given another explanation of the verse. According to his interpretation, the exemption is not for the place and houses, but for the time. Thus the meaning would be that even if someone lives there, it is for a short time, like travelers, who cannot be regarded as permanent residents. Verse:59 Commentary حَتَّىٰ يَبْعَثَ فِي أُمِّهَا رَ‌سُولًا (Unless he sends to their central place a messenger -28:59). Popular meaning of the word 'Umm is mother, and since mother is the very basis of human creation, hence the word 'Umm (اُمَّ ) is also used extensively for origin, base, and foundation. The pronoun ha (translated above as 'their' ) refers back to the towns, and 'mother of the towns' means the central town. The meaning of the verse is that Allah Ta` ala does not destroy a people unless He had sent His message through His messengers in their main cities. When the invitation to truth had reached, and yet people did not accept it, only then the torment is sent on those cities.

This verse has pointed out that Allah's messengers and prophets are generally sent in big cities, and not in smaller towns, because such towns are normally under the influence of big cities, both for their economic and educational needs. If something is known in a big city, it becomes known automatically in the smaller towns around it. Hence, when a prophet is sent in a big city and he starts his call to the truth, the message is spread out in the surrounding towns in no time. This way Allah Ta` ala's message reaches to all and sundry, and if they reject the message of truth, the torment is sent to all of them.

Small towns and villages are subject to the same laws as are applicable to the main cities

As in the case of economic needs, the smaller habitations are dependent on cities, and draw their requirements from there, similarly, when a law or an order is promulgated in the city, it automatically becomes effective in the surrounding towns and villages also. The excuse of having no knowledge of the law is not acceptable.

In the case of sighting of the moon for observing Ramadan and Eids (Shawwal and Dhulhajjah) too, the same principle has been declared by the jurists as applicable. That is, if the evidence of witnesses in the city establishes the sighting of moon, then the people of towns and villages would have to follow the same. But in the case of other cities, it would only apply when the Qadi of that city accepts the evidence and makes the announcement. (Al-Fataw al-Ghayathiyyah) Verse:60 Commentary وَمَا عِندَ اللَّـهِ خَيْرٌ‌ وَأَبْقَىٰ (And that which is with Allah is much better and far more lasting - 28:60). That is the mundane wealth and comforts are all mortal. But the recompense one would get in the Hereafter for the good deeds done in the world is much superior and everlasting as compared to the temporary worldly wealth and comforts. The best of comforts of this world are no match to the bounties of the Hereafter. Then, no matter how attractive mundane comforts are, they are but temporary. As against that, the bounties of the Hereafter will last forever. There is no doubt that anyone having some sense would prefer the better comforts and the ones that will last forever, rather than the short-lived temporary ones.

The sign of prudence is that one does not involve himself too much in worldly matters and cares more for the Hereafter

Imam Shafi` i (رح) has said that if a person bequeaths his wealth and property to be given to the wisest men, then the beneficiaries of such a will are those busy in worshipping and obeying Allah Ta` ala, because what they are doing is the demand of wisdom, and no doubt they are the wisest among worldly people. This ruling is also mentioned in Ad-Durr-al-Mukhtar, the famous book of Hanafi school. See its chapter on 'wasiyyah'.