Verse:101 Commentary - - - Verse:102 Commentary - - - Verse:103 Commentary - - - Verse:104 Commentary Commentary

Out of these five verses of Surah Al-An'am, the word: أَبْصَارُ‌` al absar' appearing in the first verse (103), is the plural of بَصَر‌ (basar) which means vision, sight or ability to see, while the word: اِدرَک (idrak) means to reach, grasp, perceive, comprehend or encompass. Sayyidna Ibn ` Abbas ؓ has explained the meaning of ` idrak' at this place as to comprehend or encompass. (Al-Bahr Al-Muhit)

Thus, the sense of the verse comes to be that even the combined ability of seeing given to the entire creation, to Jinns and humans and angels, and to the rest of the life forms, can never see Allah Jalla Sha'nuhu in a way that their vision would encompass His Being. But, as for Him, He watches the vision of His entire creation fully, and His ` seeing' encompasses all of them. Mentioned in this brief verse are two particular attributes of Allah Ta` ala.

1. Allah is Imperceivable: No eye in the whole universe, not even the combined eyesights of everyone, can encompass His Being.

Sayyidna Abu Said al-Khudri رضی اللہ تعالیٰ عنہ reports that the Holy Prophet صلى الله عليه وسلم said: If all human beings, Jinn, angels and Shaytan, from the first to the last, were to stand in a row, even their combined sights cannot comprehend His Being. (Mazhari with reference to Ibn Abi Hatim)

Thus, so unique an attribute can belong to none but to the most-exalted Being of Allah. Otherwise, the sight bestowed by Allah on even the most insignificant life form of His creation can see with its mini-eyes much larger bodies and comprehend what they are. The sun and the moon are spheres of great magnitude, our earth being no match to them, yet the human eye, even the eyes of the smallest of animals, would see them in a way that would encompass their presence.

The truth of the matter is that the human eye is one sense organ out of the many given to human beings which enable them to see and react to what is perceptible. But, the Sacred Being of Allah Ta` ala is beyond the all-surrounding, all-comprehending overview of even reason and conjecture. There is no way this knowledge could be acquired by one single sense of sight. The Being and the Attributes of Allah Ta` ala are limitless while human senses, reason and imagination are all limited. It is obvious that the limitless cannot fit into the limited. This is why the philosophers and metaphysicians of the world who spent their lives in intellectual research and the respected Sufis who traversed through this difficult spiritual field through the medium of Illumination (Kashf) and Experiencing of the Presence (Shuhud) all agree upon the proposition that neither has anyone arrived at the total comprehension of the reality of His Being and Attributes, nor is that possible.

The Possibility of Seeing the Creator

The question is: Is it possible for human beings to see Allah Ta` ala, or is it not? On this religious question or مَسٔلَہ mas'alah, the belief of all ` Ulama of Ahl al-Sunnah wa al-Jama` ah (the majority of Muslims who adhere to the Sunnah of the Holy Prophet صلى الله عليه وسلم and his Sahabah ؓ is that it is not possible to see the Being of Allah Ta` ala in the state of life we have in this mortal world. This is the reason why, when Sayyidna Musa (علیہ السلام) prayed: رَبِّ اَرِنِی (My Lord, show (Yourself) to me - 7:143), the answer given was: لَن ترَانِی ( 'lan tarani" : ` you shall never see Me' - 7:143). It is obvious when this is the answer given to a prophet no less than Sayyidna Musa the Kalimullah (علیہ السلام) ، no Jinn or human being can even dare think about it. However, that believing Muslims will have the honour of seeing Allah Ta` ala in the 'Akhirah stands proved on the authority of sound (Sahib) and strong 'Al.hadith which have been reported in uninterrupted succession (mutawatir). And this is what appears in the Qur'an itself:

وُجُوهٌ يَوْمَئِذٍ نَّاضِرَ‌ةٌ ﴿22﴾ إِلَىٰ رَ‌بِّهَا نَاظِرَ‌ةٌ ﴿23﴾

Faces on that Day shall be glowing, towards their Lord gazing! - 75:22-23

However, the disbelievers and the deniers will not have the honour of seeing Allah Ta` ala even on that Day, as punishment, as in a verse of the Qur'an:

كَلَّا إِنَّهُمْ عَن رَّ‌بِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ ﴿15﴾

No indeed; surely from (the sighting of) their Lord on that Day, they shall be deprived - 83:15.

The Ziarah (the honour of seeing or visiting) of Allah Ta` ala shall take place in 'Akhirah at several places - and on the Day of Resurrection (Al-Mahshar) as well as after reaching Jannah (Paradise). For the people of Jannah, the Ziarah of Allah Ta` ala shall be the greatest of all blessings.

The Holy Prophet صلى الله عليه وسلم said: When the people of Jannah have entered Jannah, Allah Ta` ala will ask them if they need any more blessings besides what they have already received in Jannah; if so, let them ask and they shall be granted those too. They will say: 0 Allah, You granted us deliverance from Jahannam (Hell), and admitted us into the Jannah (Paradise). What else could we ask for? That would be the time when the Veil shall stand removed, everyone shall have the honour to see Allah Ta` ala, and of all the blessings of Jannah, this will be the greatest. This Hadith appears in the Sahih of Muslim as reported by Sayyidna Suhayb ؓ .

As reported in a Hadith from the Sahih of al-Bukhari, the Holy Prophet صلى الله عليه وسلم was sitting under moonlight. His noble Sahabah were with him. He looked at the moon, then said: You shall see your Rabb with your own eyes (in the 'Akhirah) in a way you are seeing this moon.

In a Hadith of Tirmidhi and the Musnad of Ahmad, it has been reported from Sayyidna Ibn ` Umar ؓ that people blessed with special ranks of Jannah by Allah Ta` ala will have the good fortune of seeing Him every morning and evening.

In short, no one can see Allah Ta` ala in the mortal world while, in the 'Akhirah, all those in Jannah will see Him. As for the Ziyarah made by the Holy Prophet صلى الله عليه وسلم on the night of Mi'raj (the Ascent to the Heavens), that too was, in reality, the Ziarah of Allah Ta` ala as it would be in the Akhirah. According to Shaykh Muhiyuddin ibn al-` Arabi, the world is what lies circumscribed by the skies. Beyond that is the domain of 'Akhirah. A Ziyarah there cannot be called a Ziyarah here in the world.

Now, still unanswered remains the question: When we know from the verse of the Qur'an: لَّا تُدْرِ‌كُهُ الْأَبْصَارُ‌ (no vision can comprehend Him), that is, human beings just cannot see Allah Ta` ala, how would that become possible in the 'Akhirah? The obvious answer is that the verse of the Qur'an does not mean that the Ru'yah, Ziyarah or Seeing of Allah Ta` ala is impossible for human beings. Instead of that, the meaning of the verse is that human vision cannot comprehend or encompass His Being because His Being is unlimited while human vision is limited.

Even the Ziyarah made in the 'Akhirah will be in a manner that vision would still fail to comprehend Him fully; while in the mortal world, human beings and their vision do not have the strength and capacity to bear by ` seeing' even in this manner. Therefore, this ru'yah or seeing is absolutely impossible in the mortal world. But, in the 'Akhirah, given the strength and capability, this ru'yah, ziyarah, or seeing would become possible - but, a full, all-encompassing comprehending of the Most-True Being of Allah Subhanuhu wa Ta` ala would still remain impossible even then.

2. Allah is All-Perceiving: The second attribute of Allah Ta` ala mentioned in this verse is that His vision encompasses the whole universe. Nothing, anywhere, not even the minutest particle, is hidden from Him. This Absolute Knowledge with all-pervading, all-comprehending reach, is also a unique attribute of Allah Ta` ala. Other than Him, no created being has ever achieved such all-inclusive knowledge of everything, nor shall it ever be possible - because this is the domain of Allah, the most-exalted in His majesty.

After that it was said: (and He is All-Fine, All-Aware). Lexically, the word: اللَّطِيفُ (al-Latif) has two meanings: (a) kind, (b) fine or subtle in contrast with thick or course, that is, what cannot be perceived through the senses.

As for the word: الْخَبِيرُ‌ (al-Khabir), it means All-Aware. Thus, the sentence comes to mean that Allah Ta` ala is All-Fine (Al-Latif), there-fore, He cannot be comprehended through the senses - and He is All-Aware (Al-Khabir), therefore, nothing in the entire universe is beyond His knowledge and awareness. If Al-Latif is taken to mean kind at this place, it will be suggesting that though Allah Ta` ala is All-Aware of everything we say or do, even what we intend, think or feel - which would have required that we should have been caught for every sin - but, He is kind and gracious too, therefore, He does not call us to account for every sin.

The word: بَصَائِرُ‌ (basa'ir (appearing in the second verse (104) is the plural of بَصیرہ basirah which means reason, intelligence or insight, that is, the power through which one can acquire the knowledge of things which do not fall within the range of perception through the senses. ` Basa'ir', in this verse, means the evidences and sources through which one can get to know truth and reality. The meaning of the verse is: The sources and means of seeing the truth have reached you from Allah, that is, the Qur'an has come, the Holy Prophet صلى الله عليه وسلم has come, manifest have been his miracles, and observed openly were his morals and dealings and teachings. All these are means of seeing the truth.

So, whoever has used these means has become the one blessed with true insight with his benefits secured, while the one who elected to remain blind to the truth by ignoring these means ends up losing what was good.

Towards the end of the verse, it was said: ` I do not stand guard over you.' It means that the Holy Prophet صلى الله عليه وسلم has not been given the responsibility of forcing people to stop doing what was improper, as usually done by one appointed to oversee and guard (or self-appointed as vigilantes in our day). Instead, the functional responsibility of a messenger of Allah is only to convey commands, and explain. After that, following or not following the message conveyed becomes a matter of personal discretion and responsibility of the addressees. Verse:105 Commentary It will be recalled that many clear arguments in favour of Tauhid (Oneness of Allah) and Risalah (The Veracity of Prophethood) had appeared in previous verses. It is to these that reference has been made in the third verse (105) here where it has been said: كَذَٰلِكَ نُصَرِّ‌فُ الْآيَاتِ (And this is how We bring forth a variety of verses [ where arguments are presented from different angles ]).

After that, it was said: لِيَقُولُوا دَرَ‌سْتَ وَلِنُبَيِّنَهُ لِقَوْمٍ يَعْلَمُونَ (so that they may say, "you have been tutored" and so that We may explain it to the people who have knowledge). From here it can be inferred that all aids to guidance in the form of miracles, signs, proofs, and the matchless Qur'an itself were all solid means to help see truth. Then, there was the spectacle of a total Ummiyy expressing with inimitable eloquence volumes of knowledge and reality through his blessed speech which has left the wise of the world wondering. And how could one bypass the eloquence and truth of the Word of Allah which could not be imitated even to the scale of one small Surah, despite the challenge to all Jinn and human beings valid upto the end of time? As we said, these were means to help people know and see the truth as it was. Such was the class and substance of this treasure trove of truth that even the most diehard denier should have fallen on the blessed feet of the Holy Prophet صلى الله عليه وسلم ! But, people who were chronically crooked in their ways started saying: " دَرَستَ " (darasta), that is, ` you have been tutored.'

Then, said along with it was: وَلِنُبَيِّنَهُ لِقَوْمٍ يَعْلَمُونَ (and so that We may explain it to the people who have knowledge). Its essential meaning is that the statement made proved to be beneficial for those who were understanding, sensible and wise. As for the sources of guidance, those were surely placed before everyone, but the crooked took no ad-vantage of the opportunity offered while the wise ones owned them heartily and became the leaders of their world. Verse:106 Commentary In the fourth verse (106), the Holy Prophet صلى الله عليه وسلم at has been guided to a specific course of action. He has been asked not to worry about the acceptance or non-acceptance of the call. For him, the best course was to keep following the way revealed to him through Wahy from his Rabb, the major element of which is the belief that no one is worthy of worship but Allah. That he should continue preaching with his message of truth is part of what has been revealed. So, believing in Allah and remaining steadfast on the way ordained for him, he should avoid feeling concerned about disbelievers and their unfortunate non-acceptance of the call. Verse:107 Commentary The reason for this has been given in the fifth verse (107). There it has been said: If Allah Ta` ala had willed - in consideration of His own creational imperative - that the whole human race should become Muslim in faith, then, it would have become impossible for them to associate partners in the Divinity of Allah (Shirk). But, it was because of their misdeeds that Allah willed that they be punished. So, He created the necessary conditions for that end. Now, how could he make them Muslims under these circumstances? In fact, why should he worry about what they choose to do with their lives? Allah has not made him to stand guard over what they do, nor has he been authorized by Allah to bring punishment on them for their misdeeds. Therefore, he should not have any anxiety on account of what they do to themselves or for themselves. Verse:108 Commentary Commentary

The first of the present verses has been revealed concerning a particular event and provides guidance in a matter of principle, that is, what you are not permitted to do yourself, for that you cannot become the cause or channel either - both shall remain equally impermissible.

The Background of Revelation

According to the background of revelation as narrated by Ibn Jarir, when Abu Talib, the respected uncle of the Holy Prophet صلى الله عليه وسلم was on his death bed, the disbelieving chiefs of the tribe of Quraysh who, hostile and torturous to the Holy Prophet صلى الله عليه وسلم always plotting to kill him, became alarmed at the eventuality of the death of Abu Talib which was likely to become an impediment to their nefarious designs.

Because, they thought, if they were to kill Muhammad صلى الله عليه وسلم after his protective uncle's death, that would go against the norms of their own self-respect and honour, for people would say that they were unable to do anything like that in the presence of Abu Talib, but when he died, they killed his helpless nephew. So, they decided to get together and go to Abu Talib to talk about the matter in a decisive manner.

Every educated Muslim knows that Abu Talib, though he had not formally embraced Islam, loved the Holy Prophet صلى الله عليه وسلم dearly, even respected him as a great bearer of the Divine message right from his heart, and always defended him against his enemies.

So, the Quraysh chiefs formed a deputation who would go to see Abu Ta1ib. Included as members of the deputation were Abu Sufyan, Abu Jahl, ` Amr ibn al-` As and some others. The name of the person chosen to arrange for an appointment to meet with Abu Talib was Muttalib. He got his permission and escorted the deputation to him.

To Abu Ta1ib, the deputation said: You are our elder, and a chief, and you know that your nephew, Muhammad صلى الله عليه وسلم has been causing great pain to the idols we worship. We wish that you would talk to him and prevail on him that he should say nothing offensive against our idols, in which case, we shall make peace on the principle that he acts as he wishes on his faith, takes whoever he chooses as the object of his worship, against which, we shall raise no objection.

Abu Talib called the Holy Prophet صلى الله عليه وسلم to him and said: Here are the chiefs of your clan. The Holy Prophet صلى الله عليه وسلم turned to the deputation and asked: What is your wish? They said: We wish that you leave us and our idols alone. Do not speak ill of them. We shall leave you and your object of worship alone. This will end our mutual hostility.

The Holy Prophet صلى الله عليه وسلم said: All right, you tell me, if I were to accept what you were saying, would you be ready to say a Kalimah (statement in words) by saying which you would become masters of the whole Arabia with even people from beyond subscribing to your authority?

Abu Jahl said: You are talking about only one Kalimah. We are ready to say ten of them. Tell us what are they? The Holy Prophet said: لا إلہ إلا اللہ [ La Ilaha Illallah : There is no god (worthy of worship) but Allah ]. That infuriated all of them. Abu Talib said to the Holy Prophet صلى الله عليه وسلم : 0 my nephew, say something other than this Kalimah because it has left your clansmen all confused.

He said: As for me, I cannot say a Kalimah other than this. If they were to bring the sun down from the skies and put in my hands, even then I will not say a Kalimah other than this. His intention was to let them become totally disappointed.

Thereupon, still in anger, they said: Either you stop speaking ill of our idols, the objects of our worship, or we too are going to start using insulting language against you, and also against that Being of which you claim to be the messenger. Revealed, thereupon, was the verse: وَلَا تَسُبُّوا الَّذِينَ يَدْعُونَ مِن دُونِ اللَّـهِ فَيَسُبُّوا اللَّـهَ عَدْوًا بِغَيْرِ‌ عِلْمٍ (And do not abuse those whom they invoke other than Allah, lest they abuse Allah transgressively without knowledge).

" لَا تَسُبُّوا " (la tasubbu) in this verse is a derivation from the word: سَبَّ (sabb) which means to abuse or use insulting language against someone (not in the sense of misuse, maltreatment or corrupt practice as currently used in American English which uses other alternates for hurling invectives - Tr.). The Holy Prophet صلى الله عليه وسلم given his intrinsically high moral disposition, had already been abiding by this rule of conduct. Not even during his childhood, had his blessed speech ever been contaminated with an abusive word for any human being, rather not even for an animal. Perhaps, there may have been some hard word which escaped the lips of some from among the noble Companions which was overestimated as an invective by the disbelievers of Makkah, and which was used as a pretext by the chiefs of the Quraysh when their deputation brought this case up before the Holy Prophet g and gave the ultimatum that either he stops insulting their deities or they would start insulting theirs.

Thereupon, came the Qur'anic injunction through which Muslims were prohibited from making any insulting statement against the false objects worshipped by disbelievers. Particularly worth noticing in this verse is that, just a verse earlier (106-107), the address was to the Holy Prophet صلى الله عليه وسلم ، himself. Examples are: اتَّبِعْ مَا أُوحِيَ إِلَيْكَ مِن رَّ‌بِّكَ (Follow what has been revealed to you from your Lord) and: أَعْرِ‌ضْ عَنِ الْمُشْرِ‌كِين (and turn away from those who associate partners with Allah) and: مَا جَعَلْنَاكَ عَلَيْهِمْ حَفِيظًا (And We have not made you to stand guard over them) and: مَا أَنتَ عَلَيْهِم بِوَكِيلٍ (and you are not entrusted with their affairs). In all these grammatical forms, the Holy Prophet صلى الله عليه وسلم was the addressee who was being asked to do or not to do something. After that, the form of address was changed in the present verse. It was turned away from the Holy Prophet صلى الله عليه وسلم and was turned to Muslims in general. Said there was: لَا تَسُبُّوا (la tasubbu). The hint given thereby is that the Holy Prophet صلى الله عليه وسلم who had never used abusive speech against anyone to start with, could not be directly addressed with the words of prohibition for that could make him disheartened. Therefore, the address was made general - and all Sahabah ؓ too started taking precaution in this matter. (As in Al-Bahr Al-Muhit)

Related Considerations

That idols have been mentioned in strong words in several verses of the Qur'an, and that those verses are not abrogated either for they are still recited, is a different matter.

The answer is that such words wherever they appear in the verses of the Qur'an are there as a polemic or debating device to unfold some reality clearly. Intended at such places is no aggression, nor can a sensible person deduce from it such an intention to malign idols or to mock at disbelievers or to irritate them. This is an open difference in approach which is readily understood by those aware of the nuances of diction in any language. They know that the shortcoming or inadequacy of a person is called in question only to elucidate an issue in question. This is common practice in courts where no one challenges the statement being made before the Court as the throwing of invectives against someone. Similarly, narrated before physicians are the kind of defects and drawbacks people could have which, if described elsewhere would be taken as invectives hurled at someone. But, such statement made under medical need is not regarded as abusive talk by anyone.

Thus, when the Qur'an describes the helplessness of idols in being devoid of sense and consciousness, knowledge and power, it uses a manner of speaking which would help the understanding to under-stand reality and expose the error or short-sightedness of those who do not. Hence, it was said: ضَعُفَ الطَّالِبُ وَالْمَطْلُوبُ ` Weak are, the seekers and weak, the sought (idols) 22:73.' And as it was said: إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّـهِ حَصَبُ جَهَنَّمَ (You, and what you worship, other than Allah, are but fuel for Hell - 21:98). Here too, the purpose is not to speak ill of someone. The purpose is to state the sad end of straying and error. Muslim jurists, may the mercy of Allah be upon them, have made it all clear by explaining: If anyone were to recite this verse too as a tool aimed at causing irritation for disbelievers, then, for him, this recitation at that time and for that purpose, shall be considered as included under this ` abusing which is prohibited,' and will, therefore, be impermissible - as is the case in the prohibition of the recitation of the Qur'an at times and places which are Makruh (reprehensible) and known to everyone. (Ruh al-Ma'ani).

To sum up, it can be said that, no word which could be taken as abusive was ever said by the Holy Prophet صلى الله عليه وسلم or had appeared in the Holy Qur'an, nor was there any apprehension that it could happen in the future. Of course, the probability that Muslims at large may fall into such impulsive action did exist, therefore, this verse stopped them from doing so. This event and the Qur'anic instruction based on it has provided access to a large body of significant knowledge, some examples of which are given below:

Becoming the Cause or Agent of a Sin is also a Sin

1. One of the principles thus deduced is: If doing something which is permissible intrinsically - in fact, even commendable in a certain degree - but, in the actual doing of it some corruption has to be accommodated, or as a result of which, people are let into sin, then, the doing of such a thing is also prohibited. The reason is that identifying false objects of worship, that is, the idols, is, at least, permissible after all - and if said under the need to uphold one's religious feelings, it may perhaps be even worthy of praise and reward - but, since this resulted in the apprehension that people would start speaking ill of Allah Jalla Sha'nuhu which, in turn, would make the degraders of idols the cause of this evil, therefore, prohibited was the act which was already permissible.

2. Another example of this appears in Hadith where, addressing his Companions, the Holy Prophet صلى الله عليه وسلم is reported to have said: No one should abuse (use insulting language against) his or her parents. The Companions submitted: Ya Rasul Allah, it is just not possible that one will abuse parents. He صلى الله عليه وسلم said: Yes, one does not usually do that. But, when such a person abuses the parents of someone else and, as a consequence of it, the other person abuses his parents, then, the cause of his parents being so abused was this very son. So, he too is like one who has himself abused his parents.

3. Yet another instance of a case of this nature came to pass during the blessed time of the Holy Prophet صلى الله عليه وسلم . He said to Sayyidah ` A'ishah ؓ ، that the Baytullah (the Holy Ka'bah) had collapsed on its foundations in an accident during the Jahiliyyah. The Quraysh of Makkah reconstructed it before the advent of prophethood. In this structure, some details turned out to be against the initial Ibrahimi foundation. One of them was the part now known as حطیم Hatim. This too is part of the Baytullah. It was left out because of paucity of funds. Then, there were two doors of Baytullah, the Eastern and the Western - one for entry and the other for exit. The people of Jahiliyyah closed the Western door. The one door left was raised higher than the ground level so that entry into the Baytullah would depend on their will and permission and that no one could go there freely. The Holy Prophet صلى الله عليه وسلم said: I wish I could demolish the present structure of Baytullah and make it like the structure raised by Sayyidna Ibrahim Khalilullah (علیہ السلام) . But, the danger is that your people, that is, the common Arabs, who have entered the fold of Islam just now, may fall a victim to some doubts at the sight of Baytullah being demolished, therefore, I have abandoned my intention.

It goes without saying that raising the structure of Baytullah precisely on the foundations laid down by Sayyidna Ibrahim (علیہ السلام) was an act of obedience and a deed deserving of merit and reward. But, seeing the shadows of a danger lurking behind this intended action because of the ignorance of people around, he abandoned that idea. So, from this event too, there emerges the same principle that, should there be an apprehension of some evil or corruption necessarily resulting from what is permissible, even from what is otherwise an act of thawab or merit, then, that permissible or thawab-worthy act too becomes impermissible.

But, there exists a strong doubt about this principle which has been reported from Abu Mansur in Ruh al-Ma'ani. The proposition posed is: Allah Ta` ala has made Jihad binding on Muslims - though, the inevitable outcome of killing is that, when a Muslim will start killing some non-Muslim, they would start killing Muslims - and killing Muslims is Haram (forbidden). Thus, given this principle, Jihad should also be prohibited. Then, the same will hold valid about our propagation of Islam and the recitation of the Qur'an, and about Adhan and Salah as well, all of which are subjected to mockery and ridicule by many among the disbelievers. If so, shall we surrender our right to worship and promote our religion?

Answering this, Abu Mansur has himself said that this doubt has come up because of ignoring a necessary condition. That condition is that a permissible act which has been prohibited, because of the apprehension of something evil, should not be one of the basic objectives and necessary duties in Islam. Thus, speaking ill of false objects of worship does not relate to any objective of Islam. Similarly, no basic Islamic objective depends on making the structure of Baytullah conform precisely to the foundations laid out by Sayyidna Ibrahim (علیہ السلام) . Therefore, whenever there was the danger of some religious mal-situation cropping up by doing what was permissible, or even reward-worthy, such acts or intentions were abandoned. As for acts which are either the very Islamic objectives in themselves, or on them depends some Islamic objective, then, even if the wrongdoings of other people seem to be bringing visible corruption or evil in its wake, then, these objectives will never be surrendered or abandoned. Instead of that, effort will be made that such permissible acts should keep continuing in their place, and steps will be taken to block the spreading of evils and corrupting agents as far as possible.

This is why two great men of Islamic history acted the way they did. Once Hasan al-Basri (رح) and Imam Muhammad Ibn Sirin (رح) ، went out to participate in the Salah for a Janazah. There, they noticed a gathering which had men as well as women. Seeing this Ibn Sirin returned back. But, Hadrat Hasan al-Basri (رح) said: Why should we leave doing what is necessary because of the false practice or ways of other people? The Salah of Janazah is Fard (obligatory). It cannot be abandoned because of this corrupting agent. Of course, effort will be made, as far as possible, that this evil is rooted out.

This event too has been reported in Ruh al-Ma'ani.

So, the substance of this principle which emerges from this verse comes to be: An act which is permissible in itself, even if it be an act of obedience and thawab - but, not be one of the religiously binding objectives, then, should doing it bring forth evil consequences, abandoning of that permissible act becomes Wajib (necessary). This is contrary to the case of the objectives of the Shari'ah which cannot be abandoned because of any impending evil or corruption.

From this principle, the jurists of the Muslim community have deduced solutions to thousands of problems. Some examples of their juristic efforts are:

1. If a person has a disobedient son and he knows that, should he ask him to do something, he would refuse to do it and even prefer to do against it, in which case, he will become liable to a grave sin, then, in such a situation, the father should not ask him to do or not to do something as an order, instead of which, he should say so in the mode of a good counsel - for example, he says to him, ` if such and such job could be done, that would be nice' - so that, in the eventuality of a refusal or reverse action, the son does not become liable to the sin of a new disobedience. (Khulasatul-Fatawa)

2. The same rule holds good in matters where well-meaning advice is given to someone. If circumstantial indicators show that a person, rather than take advice, is more likely to take a worse course, as a result of which, he will sink deeper into sin, then, in such a situation, to give up advising is better. In his Sahih, Imam al-Bukhari has introduced a regular chapter on this subject:

باب من ترک بعض الاختیار مخافۃ ان یقصر فھم بعض الناس فیقعوا فی اشد منہ

There are occasions when things permissible, even those commendable, are abandoned lest they put common people in misunderstanding - subject to the condition that these acts are not from the core objectives of Islam.

3. But, acts which are included under the objectives of Islam - whether Fard, Wajib or Sunnah al-Mu'akkadah (obligatory, necessary or emphasized Sunnah) or other kinds of Islamic hallmarks - if by observing them some people lacking in understanding start falling in misunderstanding, then, these acts will not be abandoned, rather, other methods will be used to remove the misunderstanding and misdoing of such people. Events which came to pass in early Islam prove that the disbelievers of Makkah were provoked because of Salah, the recitation of the Qur'an and the preaching of Islam. But, the standing hallmarks of Islam were never abandoned because of such adverse conditions. In fact, the very episode relating to Abu Jahl and the rest of Quraysh chiefs recounted under the Background of Revelation of the present verse has proved the point eloquently. The essence of the episode was that the chiefs from the disbelieving Quraysh tribe wished to give a guarantee of peace if the Holy Prophet صلى الله عليه وسلم would abandon preaching Tauhid, that is, stop calling Allah One. The answer given by him was: I can never do that, even if they were to bring the sun and the moon and put them in my hands.

In conclusion, the question as refined and resolved is: If, by doing what is included under Islamic objectives, some people fall a victim to misunderstanding or misdeed, such acts would never be abandoned. Of course, acts which are not included under Islamic objectives - and leaving them off does not compromise or kill any religious objective - then, such acts will be abandoned because of the apprehension that others might fall into misunderstanding or misdeed. Verse:109 Commentary On Signs and Miracles

The previous verses had mentioned how obstinate people failed to benefit from clear signs of Allah and open miracles of His Messenger and kept on denying the message of truth. The present verses mention how they took a new turn, and demanded particular miracles from the Holy Prophet صلى الله عليه وسلم . As reported by Ibn Jarir, the Quraysh chiefs asked that they be shown the miracle of turning the Mount of Safa into solid gold; if so, they would accept that he was a prophet and messenger, and that they would embrace Islam. The Holy Prophet صلى الله عليه وسلم said: All right, make a solid agreement that, if this miracle is shown, all of you will become Muslims. They took solemn oaths. The Holy Prophet صلى الله عليه وسلم stood up to pray that Allah turns the Mount into gold. Sayyidna Jibra'il (علیہا السلام) came with Wahy which said: If you wish, We shall make this whole Mount a Mount of gold, but the consequence will be that, according to the customary Divine Law, all of them - if they still fail to believe - shall be destroyed through a mass punishment, as has been happening with past communities who demanded a miracle which was shown, yet they reverted back to denial when the wrath and punishment of Allah overtook them. Since the Holy Prophet صلى الله عليه وسلم was aware of their habitual obstinacy, and because he was in mercy the foremost, he said that he was not going to pray for that miracle anymore. Thereupon, the following verse was revealed: وَأَقْسَمُوا بِاللَّـهِ جَهْدَ أَيْمَانِهِمْ (And they swore by Allah on eloquent oaths - 109). Reported here is the sworn saying of the disbelievers that they would embrace Islam if they can see the miracle demanded by them. After that, in the sentence which follows immediately, it was said: إِنَّمَا الْآيَاتُ عِندَ اللَّـهِ (Signs are, definitely, with Allah - 109). This contains an answer to their saying. It has been declared here that all signs and miracles are within the power and control of Allah Ta` a1a. As for the miracles already manifested, they too were from Him - and those being demanded now, they too lie within His absolute control. But, according to the dictate of reason and justice, they had no right to make such a demand - because, the Holy Prophet صلى الله عليه وسلم claims to be a Messenger of Allah, in support of which, he has already presented proofs and evidences in the form of miracles. Now, the other party does have the right to question these proofs and evidences by showing the proofs of their being false. But, the attitude of not cross-examining evidences presented and yet demanding some other evidences would be like the scenario in a law court where the respondent would avoid cross-examining the witness presented by the plaintiff and take the plea that he does not accept the evidence of these witnesses and that he would accept what is said particularly by such and such a person in his statement. Obviously, no court would consider this plea worth hearing.

Similar is the case of the veracity of a prophet or Rasul of Allah. To that end there are many clear signs and miracles before those who disbelieve. Now, unless they prove that these signs and miracles are false, they have no right to say that they would rather like to see a miracle of this or that kind before they could believe.

After that, upto the end of the cited verses, Muslims have been directly instructed that their duty is to stay firm on the true faith in their individual capacity, as well as convey it to others correctly and properly. If they, even then, show signs of rigidness and obstinacy, one should not worry about them because no one has to be forced into becoming a Muslim. If this was what could be done by force, who can claim to have greater coercive power than Allah Ta` ala. He Himself would have made everyone a Muslim. And in order to give Muslims their peace of heart, it was also explained in the verse that these people will not believe even if Allah were to show them the miracles of their choice openly and clearly. The reason was that their denial was not based on any misunderstanding or lack of awareness. In fact, it was due to their hostility and obstinacy - a disease which cannot be treated by miracles. In verse 111 وَلَوْ أَنَّنَا نَزَّلْنَا إِلَيْهِمُ الْمَلَائِكَةَ , it has been said that these people, if they were shown all miracles demanded by them, in fact, even if they were made to meet with angels and talk to the dead, they would still not believe. In the two verses that follow (112 113), the Holy Prophet صلى الله عليه وسلم has been comforted by saying that the hostility of such people against him is nothing surprising. Past prophets too had their enemies - so, let him not be sad about it. Verse:110 Commentary - - -