Verse:28 Commentary - - - Verse:29 Commentary - - - Verse:30 Commentary Commentary

The subject of Oneness of Allah has been dealt with in these verses by giving various proofs in different styles which are appealing to all types of people. At first, the point is explained by an example that although your servants and slaves are identical with you in looks, appearance, their makeup of limbs and other physical features, yet you do not permit them to share equally in your power and authority. You are not willing to part with the slightest part of your wealth and power in favour of your subjects, let alone sharing your power and possessions equally. They can neither spend wealth nor time the way they like, as you do. Just as you are scared of your insignificant partners while spending without checking with them, you do not allow even this position to your servants. So pause for a minute and ponder that human beings, angels, and all other things in the universe are created by Allah Ta' ala and they are all His creations and slaves, then how could you take them as His equals or partners?

In the second verse a warning is sounded that although this argument is simple and straightforward, yet there are people who under the influence of their selfish motives do not accept and concede to anything of wisdom and knowledge.

In the third verse the Holy Prophet صلى الله عليه وسلم is addressed and through him the entire humanity is commanded to take note that when the irrationality and the unjust nature of shirk (associating partners with Allah) is established, you should leave aside all trends of shirk and turn to Islam with full devotion. فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا (So, set your face to the Faith steadily - 30:30).

After that, it is elaborated in the following verse as to how Islam conforms to nature and meets its requirements: فِطْرَ‌تَ اللَّـهِ الَّتِي فَطَرَ‌ النَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ اللَّـهِ ذَٰلِكَ الدِّينُ الْقَيِّمُ (this (faith) being the nature designed by Allah on which He has created the mankind. There is no change in Allah's creation. That is the straight Faith - 30:30).

This sentence فِطْرَ‌تَ اللَّـهِ الَّتِي فَطَرَ‌ النَّاسَ عَلَيْهَا (30:30) is the elucidation of the preceding sentence فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا (So, set your face to the Faith steadily - 30:30), and it also mentions a special trait of this Faith, for which it was commanded to be followed in the first sentence, that is, Islam is the religion of nature. Although the commentators have assigned different grammatical constructions to this sentence, yet all of them agree that "the nature designed by Allah" refers to the "straight Faith" that is ordered to be followed in the first sentence. "The nature designed by Allah" is explained in the next phrase that it. is the natural design on which Allah has created all people.

What is meant by nature?

Commentators have given several interpretations to the word fitrah, (nature) used in the verse, out of which two are more common:

The first interpretation is that the word 'nature' is used here for Islam. Hence the meaning is that Allah Ta' ala has made all human beings Muslim by their nature and instinct. In other words, all humans are born Muslims but it is the surroundings and the environment they live in make them astray from the righteous path. Generally it happens that the parents teach the child things and beliefs, which are contrary to Islam, and therefore he is misled into wrong beliefs. According to Qurtubi majority of the elders agree with this interpretation, and it is also recorded in a hadi'th of Sahihain.

The second interpretation is that 'nature' means here 'capability' or 'capacity'. If this meaning of the word 'nature' is adopted, the meaning of the phrase would be that Allah Ta' ala has bestowed the capability to every human being to discern his Creator and believe in Him. This capability automatically leads to submission to Islam, provided one makes use of this Divine grace.

There are, however, some difficulties in adopting the first interpretation. Firstly, it is said in this very verse towards the end لَا تَبْدِيلَ لِخَلْقِ اللَّـهِ (There is no change in Allah's creation - 30). Here 'Allah's creation' means the same as 'the nature designed by Allah', which is mentioned earlier in the verse. Hence the meaning of this sentence would be that no one could change the nature designed by Allah, while a hadith of Sahihain itself says that the parents of a child make him Jew or Christian. If the meaning of nature is adopted as Islam, then how could the hadith be correct in saying that the child changes later as a Jew or Christian when it is said in this very verse that the change is not possible. Moreover, this change is a common experience in that there are more disbelievers in the world than Muslims. If Islam is taken as the meaning of nature, in which any change is not possible, then how is it that there are so many disbelievers who have changed their natural instinct after their birth?

Secondly, it is stated in an authentic hadith about the boy who was killed by Sayyidnna Khadir (علیہ السلام) that infidelity was embedded in his nature. It was for this reason that Sayyidna Khadir (علیہ السلام) killed him. In that case this hadith is also in contradiction to the statement that all children are born on Islam.

Thirdly, if it is accepted that Islam is something embedded in human nature, and they have no control to change it, then it would not be a voluntary act. In that case there is no room for rewards in the Hereafter, because rewards will be awarded on voluntary good deeds.

Fourthly, the religious jurists have deduced from authentic ahadith that a child, before attaining puberty, is treated in this world according to the faith of his parents. If the parents are infidel, the child will also be taken as an infidel. If he dies, a minor he will not be buried according to Islamic rites.

Imam Torapushti has listed all these doubts in his commentary on Masabih, and has preferred the second interpretation of the word fitrah' (nature) because of these difficulties. Also, it is appropriate to say that natural capability cannot be changed. The one who is misled by parents into infidelity does not lose his instinct to discern and comprehend Islam. In the case of the boy killed by Sayyidna Khadir (علیہ السلام) also, it is not true that he had lost the capability to discern the Truth because of his birth as infidel. Since a man makes use of this divine gift, i.e. the natural capability, with his free will, the reason for his earning its reward is quite evident. By adopting the second interpretation, the statement of the hadith of Sahihain also becomes clear, that although the child is born with the natural instinct to discern the Truth, which should lead him to accept Islam, yet his surroundings and parents make him a Jew or a Christian. As for the traditions of some elders (salf) who have explained the word 'fitrah' (nature) by the word 'Islam', it seems that they have not used the word of 'Islam' in the meaning of the capability to comprehend and accept Islam. Muhaddith Dehlavi (رح) has explained the view of the majority of the Ummah in the same manner. (لمعات شرح مشکوٰۃ)

Hadrat Shah Waliullah Dehlavi (رح) has also endorsed the same view in his book (حُجَّۃَ البَالِغۃ). The essence of his discussion is that Allah Ta' ala has created innumerable things of various temperaments and disposition, and has placed an inherent quality in the nature of each one of them which helps him fulfill the object of his creation. The verse أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ (He who gave everything its shape, then guidance - 20:50) also describes the same reality that the Creator has instructed every creature how it should fulfill the purpose of its creation. Those instructions are embodied in the capability of performing required acts by various things. The instinct given to honeybee is to distinguish plants and flowers and make selection for drawing juice from them into its belly for storage in the beehive. The same way the humans are graced with a natural instinct and capability to recognize their Creator and submit to Him. This is what Islam is all about.

The above discussion has also clarified the meaning of the sentence لَا تَبْدِيلَ لِخَلْقِ اللَّـهِ (There is no change in Allah's creation - 30:30) meaning no one can bring about any change in the instinct and capability bestowed by Allah Ta' ala, which helps recognize the Truth. The wrong environment can make one an infidel, but cannot eliminate his inherent capability to recognize the Truth.

This explanation also makes the meaning of the verse clear, which says وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ (I have not created Jinn and mankind except to worship Me - 51:56). It means that Allah has created in their nature the inclination towards and capability to perform His worship. If they make use of this capability, they will never go wrong and astray.

It is obligatory to avoid the company of wrongdoers and evil society

Although in this verse the sentence لَا تَبْدِيلَ لِخَلْقِ اللَّـهِ (There is no change in Allah's creation - 30:30) is in the form of information, which means that no one can change the nature designed by Allah, but it also contains a latent prohibition in the sense that this nature should not be tampered with. Therefore, it is inferred from this verse that one should avoid the situations that render the capability of accepting the truth ineffective or weak. Such situations generally emerge in an evil environment and bad company, or by reading books written by those having wrong beliefs, especially when the reader does not have extensive knowledge and information about Islam. Verse:31 Commentary وَأَقِيمُوا الصَّلَاةَ وَلَا تَكُونُوا مِنَ الْمُشْرِ‌كِينَ (And establish Salah, and do not be among those who associate partners with Allah - 30:31). In the previous verse it was mentioned that the human nature is designed in a manner that it has an inherent capability to accept the Truth. Now in this verse it is emphasized that establishment of prayer is the first requisite for the acceptance of Truth, because it is the manifestation of submission to Truth and practical affirmation of Faith in Islam. After that, it is said وَلَا تَكُونُوا مِنَ الْمُشْرِ‌كِينَ (30:31), that is, ` Do not join those indulging in shirk (associating others with Allah), because they did not avail of their natural capability to accept the Truth. Their misdeeds are mentioned in the next verse which says, Verse:32 Commentary مِنَ الَّذِينَ فَرَّ‌قُوا دِينَهُمْ وَكَانُوا شِيَعًا (Among those who split up religion and became sects - 30:32) that is, these disbelievers are those who have created a difference between Natural Faith and the true religion, or they have alienated themselves from the Natural Faith, as a result of which they are divided into different sects. شِيَعًا :Shiya'an is the plural of شِیعۃ shi` ah. A group of people following a leader is called shi ah. The fact is that the Natural Faith was based on the Oneness of Allah, by following which the entire human kind should have been one solid unit and one party. But it so happened that people split out from this unity and started following the personal views of their own leaders. Since the personal views and opinions of different people may always vary from person to person, different groups of people invented their own beliefs and religion. As a consequence, people were divided into various groups and sects, and the Shaitan made them believe that they were the only people on the right path كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِ‌حُونَ (Each group is happy with what it has before it - 30:32). That is, each group is happy and contended in its own beliefs and declare others being wrong, although they all are astray and treading the wrong path. Verse:33 Commentary - - - Verse:34 Commentary - - - Verse:35 Commentary - - - Verse:36 Commentary - - - Verse:37 Commentary - - - Verse:38 Commentary فَآتِ ذَا الْقُرْ‌بَىٰ حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ (So give to the kinsman his right, and to the needy and the wayfarer - 30:38). In the preceding verse, it was stated that provision of sustenance is the sole prerogative of Allah Ta` a1a. He makes it abundant for whom He likes and curtails the sustenance whenever and whomever He so wills. It clearly gives the message that whoever spends it in the way of Allah, He does not make his sustenance dwindle. But if someone acts miserly and tries to accumulate what he has, then his possession does not expand.

In the background of this divine rule, the Holy Prophet صلى الله عليه وسلم ، and according to Hasan Al-Basri (رح) ، every person privileged with abundance, is advised not to be close-fisted in spending the wealth Allah has graced him with. Rather it should be spent on needy cheerfully. This spending will not result in shrinking of the wealth. Some avenues of spending have also been enumerated along with this advice. First, kinsman; second, masakin (the needy); third travelers; that is, these categories should be given from the wealth that Allah has granted you. At the same time, it has been clarified that this is the right of these people which has been obligated on your wealth. Therefore, while giving it to them, no favour should be shown to them, because passing on someone's share to him is an act of fairness and justice and not a favour.

'Kinsman' in this verse apparently means common relatives, whether mahrams or otherwise, as explained by the majority of the commentators. The words, 'his right' also refers to the rights of the kinsmen in general terms, and encompasses obligatory rights, such as those of parents, children and other close relations. It also includes voluntary acts of beneficence and charity, which carry greater rewards when done for close relations compared to when performed in favour of any other non-relative common person; so much so that the Imam of Tafsir Mujahid (رح) has said that the charity of that person is not acceptable in the sight of Allah who neglects his own close relatives and gives it to someone else. It should also be understood that the right of close relatives is not restricted to financial support, but it includes looking after them, and providing any physical service to them as well. If nothing else is within means, they may at least be treated sympathetically and be consoled in their distress. Sayyidna Hasan ؓ has said that the one who enjoys abundance in wealth should help his close relatives with money, and the one who does not have it, should provide physical service and consolation verbally. (Qurtubi).

After 'kinsman', the rights of indigent and then of the travelers follow. For meeting these rights also the same principle applies, that is if one has financial means, he should extend monetary help to them, otherwise physical service and consolation may discharge the right. Verse:39 Commentary وَمَا آتَيْتُم مِّن رِّ‌بًا لِّيَرْ‌بُوَ فِي أَمْوَالِ النَّاسِ (And whatever Riba [ increased amount ] you give so that it may increase in the wealth of the people, - 30:39). This verse is meant to correct an evil custom which is common in close relatives and the families at large. When people extend a gift or a present to relatives, especially at the time of marriages, they make a note of the amount they have given, in the hope that they will get back an equal amount in return when it is their turn, rather a little more. This custom is known in Urdu as 'neota'. It is emphasized in this verse that the instruction given in the preceding verse about the rights of relatives should be implemented in a manner that neither it be shown as a favour, nor should it be given in the hope of any return. Whoever gives out money in the hope that it will bring back something more, then it is not worthy of reward in the sight of Allah. Qur'an has referred to it as riba, alluding that it is as bad as usury or interest.1

1. This explanation is based on the view of a number of exegetes of Qur an. The word used by the Holy Qur'an is rib a term commonly understood as equivalent to usury or interest, prohibition of which has been detailed in verses 275 to 281 of Sarah Al-Baqarah and verse 130 of Sarah 'Al ` Imran. Since, according to a large number of scholars, usury was prohibited in Madinah, while the present verse is Makkan, the word riba used here cannot mean usury or interest. Therefore, the word is interpreted here as a gift given to a relative in order to get back a gift of higher value from him. But some other commentators have taken the word riba in the same sense as in Sarah Al-Baqarah, i.e. usury and interest. They argue that usury was prohibited even in Makkah, but its implementation on a state level was carried out in Madinah. The esteemed author has reconciled between these two views by saying that the direct purpose of the verse is to correct the evil custom of giving gifts in the hope of getting a higher return, as mentioned in some traditions, but the word 'riba' is used to indicate that this practice is tantamount to the practice of usury where an increased amount is charged from a debtor. ( Muhammad Taqi ` Usmani)

Ruling

It is extremely contemptible for a person who extends a gift to someone that he expects a return for it, which is forbidden in this verse. But it is morally desirable for the one who receives a gift from someone, that he tries to give a gift to the former on his own accord, whenever he finds a suitable occasion. This was exactly the practice of the Holy Prophet صلى الله عليه وسلم . He used to give present to the person who gave him one. (Qurtubi on authority of Sayyidah ` A'ishah ؓ . However, it should be avoided to give him an impression that the gift is being given in return of his own. Verse:40 Commentary - - -