Verse:113 Commentary Addressing the Holy Prophet صلى الله عليه وسلم in the ninth verse (113), it has been said: It was Allah's grace and mercy that He revealed to you the reality behind the event of theft, otherwise these people would have misled you into error. But, since you are not alone, Allah's grace and mercy is with you, these people can never mislead you into error.

On the contrary, they themselves fall into error. Be sure that these people cannot harm you in any way whatsoever because Allah has revealed the Book and wisdom to you and taught you what you did not know.

The Holy Prophet صلى الله عليه وسلم and Ijtihad

From verse 105 which begins with the words: إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ (Surely we have revealed to you the book with the truth) helps establish five rulings:

1. The Holy Prophet صلى الله عليه وسلم had the right to arrive at his judgement in situations not covered by an explicit authority given in the Holy Qur'an. In situations of major importance, there were many decisions he took by his Ijtihad.

2. The second rule that emerges from here is inseparably linked with the authenticity of Ijtihad. It means that, in the sight of Allah, an Ijtihad can be considered trustworthy only when it is based on and is deduced from Qur'anic principles and the clear authority of its text. Simple opinions or views are not trustworthy, nor can they be termed as Ijtihad in the sense recognized in Shari' ah.

3. The third rule of guidance we get to know is that the Ijtihad done by the Holy Prophet al was not like that done by Mujtahid Imams where the probability of an error of judgement always remains. As for the Holy Prophet صلى الله عليه وسلم ، when he took a decision on the basis of his Ijtihad any possible error in the judgment would always stand corrected by Allah Almighty. Therefore, when he took a decision based on his Ijtihad and nothing against it came from Almighty Allah, then, this was an indicator that the decision taken finds favour with Allah and is correct in His sight.

4. The fourth rule of guidance we come to know is: at the Holy Prophet صلى الله عليه وسلم understood from the Qur'an was nothing but what Almighty Allah had Himself made him understand. A possibility of misunderstanding just did not exist there. This is contrary to the case of other ` Ulama and Mujtahidin whose understanding of the Qur'-an cannot be attributed to Almighty Allah in the sense that it was what Allah had told them. You will realize the difference when you carefully look at بِماٰ اَراکَ اللہُ (with the insight Allah has given to you) which refers to the noble Prophet صلى الله عليه وسلم in this very verse. This is why - when someone said to Sayyidna ` Umar ؓ عنہ (Decide as Allah shows you to) - he scolded him by saying: This is special to the Prophet of Allah صلى الله عليه وسلم

5. The fifth ruling we deduce from here is that pursuing or advocating a false case or a false claim or to second or support them is totally Haram (forbidden).

The Reality of Repentance

Verse no which begins with the words: وَمَن يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ tells us that all sins, whether they affect others or affect one's own self, that is, whether they violate the rights of human beings (Huququl-'Ibad) or rights of Allah (Huququllah), can be forgiven by one's repenting and praying for forgiveness. But; it is necessary to know the reality of showing repentance and seeking forgiveness. Mere verbal declarations of 'I seek Allah's forgiveness' (Astaghfirullah) and 'I turn to Him in repentance' (Wa atubu ilaihi) are not acts of genuine repentance as such. Therefore, according to a consensus of ` Ulama, the person who is involved in some sin, is not ashamed of it and does not leave it or, at least, does not resolve to leave it in the future, then, his verbal declaration of Astaghfirullah is an open mockery of repentance.

In short, for repentance (Taubah) to be genuine, three things are necessary:

1. Being ashamed of past sins.

2. Immediately leaving the sin one is in.

3. Resolving to stay away from sin in future.

However, forgiveness for sins related to the rights of the servants of Allah has to be sought from the wronged party itself; or, one should, to begin with, pay what was due or fulfill what was denied. These are binding conditions of genuine repentance.

Attributing one's sins to others brings added punishment

From verse 112 - اَلخ وَمَن يَكْسِبْ خَطِيئَةً أَوْ إِثْمًا ثُمَّ يَرْ‌مِ بِهِ we know that a person who himself commits a sin, then goes on to ascribe it to an innocent man, does something terrible - he doubles and hardens his sin. He has made himself deserving of severe punishment, the punishment of his own sin, then the added punishment for lying and accusing falsely.

The Reality of Qur'an and Sunnah

In verse 113: وَأَنزَلَ اللَّـهُ عَلَيْكَ الْكِتَابَ وَالْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُن تَعْلَمُ (And Allah has revealed to you the Book and the wisdom and has taught you what you did not know), by pairing al-Kitab (the Book) and al-Hikmah (the Wisdom) it has been pointed out that . Hikmah which is the name of the Sunnah and teachings of the noble Prophet صلى الله عليه وسلم was also sent down by none but Allah Almighty. The difference is that its words are not from Allah and that is why they are not part of the Qur'an. But, its meanings and that of the Qur'an are certainly from Allah, therefore, it is obligatory to act in accordance with both.

This explains what some jurists say about Wahy (Revelation) being of two kinds: Matluww - that which is recited, and Ghayr-Matluww - that which is not recited. Wahy Matluww or the revelation which is recited is the name of the Qur'an - the words and meanings of which are both from Allah. And Ghayr-Matluww or that which is not recited is the name of the Hadith of the Rasul the words of which are from the Holy Prophet صلى الله عليه وسلم and the meanings of which are from Allah.

Another problem which gets resolved from the words: وَعَلَّمَكَ مَا لَمْ تَكُن تَعْلَمُ (and taught you what you did not know) (113) is that the noble Prophet صلى الله عليه وسلم did not have the all-comprehending knowledge of the entire universe equal to Almighty Allah, as some ignorant people do insist. The truth is that the measure of his knowledge was corresponding to what Allah bestowed upon him. However, there is no doubt that the knowledge bestowed upon the Holy Prophet صلى الله عليه وسلم exceeds the combined knowledge of all created beings. Verse:114 Commentary Sequence

Moving from the episode of theft and the conspiracies made to cover up the crime by false accusations against others, the text now highlights positive things that can be done through mutual consultation and which could help one to remain obedient to the Messenger's teachings and the command of Allah without ever trying to go against the ideal path taken by those who believe in Allah and His Messenger.

Commentary

In the first part of the verse لَّا خَيْرَ‌ فِي كَثِيرٍ‌ مِّن نَّجْوَاهُمْ translated as 'there is no good in most of their whisperings..', it has been declared that most talks people hold and plans they make to ensure transitory worldly gains, while unmindful of the concerns of their life-to-come, are devoid of good.

The second part: إِلَّا مَنْ أَمَرَ‌ بِصَدَقَةٍ أَوْ مَعْرُ‌وفٍ أَوْ إِصْلَاحٍ بَيْنَ النَّاسِ means that real good can come forth from mutual consultations only when people persuade each other to take part in charitable activities or ask people to do what is good and right or tell them to make peace between one another. It is said in a hadith that anything one says is harmful for him in one way or the other unless, of course, the subject of his utterance is the remembrance of Allah or that he is bidding the Fair and forbidding the Unfair.

Bidding the Fair stands for اَمَر باِلمَعرُف Amr bi al-Ma` ruf which refers to every action considered good in the Shari` ah and is patently recognized as such by those who know it. In contrast, there is the forbidding of the Unfair which stands for Nahy ` an al-Munkar which refers to every action considered undesirable in the Shari` ah and is squarely unrecognized and unfamiliar to those who know it.

Bidding the Fair includes all imperatives and motivations through which people are led to do what is good and right. Things like helping the oppressed, assisting the needy with loans, guiding the lost, all fall under this broad category. Though, charity and reconciliation between people are also part of this definition, but they have been taken up separately because their benefit reaches from one to another and improves the collective life of a community.

In addition to that, these two fields of activity cover what is most essential about public service. They seek to bring benefit to Allah's creation and they protect people against pain and loss. Charity spreads out benefits to people and reconciliation between them stops mutual pain and loss. Therefore, according to a consensus of the scholars of Tafsir, the word Sadaqah (charity) used here carries a general sense which includes the obligatory zakah, voluntary charities and everything done to bring benefit to someone.

The Graces of Making Peace

The Holy Prophet has spoken highly about the merit of removing mutual bickerings among people and of bringing them to understand, accommodate and cooperate with each other. He said:

"Shall I not tell you about an act which is far superior in rank to fasting, prayers and charity? The Companions submitted, Please do.' He, then, said: "That act is the removal of discord. That is, to remove bickering between two persons, make peace between them and thus eliminate discord."

He has also said: فساد ذات البین ھی الحالقہ "Mutual discord among people is what really shaves." Then, he explained it by saying: "This discord does not shave the head, but it shaves off one's faith."

In the concluding part of the verse (114), there appears a significant reminder that these good deeds to bid charity and fair action or a reconciliation among people can only be worthwhile and acceptable when they are undertaken sincerely, and exclusively for the pleasure of Allah, without any traces of personal or material interest. Verse:115 Commentary The Consensus of the Community is a Valid Religious Authority

Two things have been identified as a great crime and as a cause of one's consignment to Hell in verse 115: وَمَن يُشَاقِقِ الرَّ‌سُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَىٰ (And whoever breaks away with the Messenger after the right path has become clear to him...). The first is opposing the Messenger of Allah. Obviously, doing so is Kufr (disbelief, infidelity) and a terrible curse. The second crime relates to a violation of universal Muslim consensus. It means the abandoning of something which has the universal agreement of all Muslims and opting for some other way against them. This explains that the consensus of the Muslim community has valid religious authority. In other words, we know that following the injunctions given in the Qur'an and Sunnah is obligatory. Similarly, when the Muslim Ummah (Community) agrees about something universally, following its consensus becomes equally obligatory. Any opposition to this consensus is a grave sin as was said by the Holy Prophet صلى الله عليه وسلم in a hadith:

یَدُ اللہِ عَلَی الجمعۃِ مَن شَدَّ شُذَّ فِی النَّار

That is, the hand of Allah is on the Muslim community. Whoever breaks away or separates himself from it will himself be separated for consignment to Hell.

Imam al-Shafi` (رح) was asked: 'Can the validity of the authority of the Consensus of Muslim Ummah be proved from the Holy Qur'an?' He devoted to the recitation of the Qur'an full three days, completing three recitals each during the day and night. Finally, the proof that he came up with was this verse. When he cited it before scholars, they all agreed: This proof is sufficient to confirm the authority of ` Ijma`, the Consensus of Muslim Community