This verse provides foundational Islamic legislation on the rights and responsibilities surrounding childcare and breastfeeding after divorce or widowhood, emphasizing the child’s welfare, shared parental responsibility, and practical flexibility.

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Arabic Text (Verse 2:233)

وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلَادَهُنَّ حَوْلَيْنِ كَامِلَيْنِ ۖ لِمَنْ أَرَادَ أَن يُتِمَّ الرَّضَاعَةَ ۚ وَعَلَى الْمَوْلُودِ لَهُ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِالْمَعْرُوفِ ۚ لَا تُكَلَّفُ نَفْسٌ إِلَّا وُسْعَهَا ۚ لَا تُضَارَّ وَالِدَةٌ بِوَلَدِهَا وَلَا مَوْلُودٌ لَّهُ بِوَلَدِهِ ۚ وَعَلَى الْوَارِثِ مِثْلُ ذَٰلِكَ ۗ فَإِنْ أَرَادَا فِصَالًا عَن تَرَاضٍ مِّنْهُمَا وَتَشَاوُرٍ فَلَا جُنَاحَ عَلَيْهِمَا ۗ وَإِنْ أَرَدتُّمْ أَن تَسْتَرْضِعُوا أَوْلَادَكُمْ فَلَا جُنَاحَ عَلَيْكُمْ إِذَا سَلَّمْتُم مَّا آتَيْتُم بِالْمَعْرُوفِ ۗ وَاتَّقُوا اللَّهَ وَاعْلَمُوا أَنَّ اللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ

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Translation (English – Approximate Meaning)

“Mothers may breastfeed their children for two full years, for those who wish to complete the nursing [period]. Upon the father is the mothers’ provision and their clothing according to what is acceptable (al-Ma’ruf). No person is charged with more than his capacity. No mother should be harmed because of her child, nor any father because of his child. And upon the [father’s] heir is [a duty] like that [of the father]. But if they both desire weaning through mutual consent and consultation, there is no blame upon either of them. And if you wish to have your children nursed by a wet-nurse, there is no blame upon you as long as you give payment according to what is acceptable. And fear Allah and know that Allah is All-Seeing of what you do.”

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Explanation & Commentary (Based on Tafheem-ul-Qan)

1. The Standard Period and the Mother’s Right:

· “Mothers may breastfeed their children for two full years…” This establishes the complete and recommended period of breastfeeding. The phrasing “لِمَنْ أَرَادَ أَن يُتِمَّ الرَّضَاعَةَ” (“for those who wish to complete the nursing”) indicates this is the ideal duration for the child’s optimal physical and emotional development, but it is not an absolute, unbreakable command for every circumstance.
· It is both a right of the child to receive this nourishment and a right of the mother to nurse her child if she wishes and is able.

2. The Father’s Financial Responsibility:

· “Upon the father is the mothers’ provision and their clothing according to what is acceptable (al-Ma’ruf).” This is a crucial ruling. Even if the parents are divorced, the father remains solely and fully financially responsible for the maintenance (nafaqah) of the mother for the duration she is breastfeeding his child. This includes her food, clothing, and shelter at a standard commensurate with his means (‘ala al-Ma’ruf). This ensures the mother can focus on childcare without financial distress.

3. The Governing Principles of Justice and Capacity:

· “No person is charged with more than his capacity.” This is a universal Islamic legal principle applied here. The father’s financial obligation is according to his means. The mother’s physical burden of nursing is according to her health and capacity.
· “No mother should be harmed because of her child, nor any father because of his child.” This is the core ethical directive of the verse. It forbids:
· A mother from using the child as a tool to inflict financial or emotional hardship on the father.
· A father from neglecting his financial duties, thereby harming the mother and, by extension, the child.
· Any action by either parent that uses the child as a weapon in marital disputes.

4. Extending the Responsibility:

· “And upon the [father’s] heir is [a duty] like that [of the father].” If the father dies during this period, his estate and heirs (e.g., the child’s paternal grandfather or uncles) inherit this financial responsibility for the nursing mother and child. The child’s welfare is a collective familial duty.

5. Flexibility and Mutual Agreement:

· “But if they both desire weaning through mutual consent and consultation, there is no blame upon either of them.” The two-year period is not rigid. Parents may mutually agree to wean the child earlier, provided it is done through consultation (tashawur) and in the child’s best interest. This allows for adaptability to the mother’s health, the child’s needs, or other valid circumstances.
· “And if you wish to have your children nursed by a wet-nurse, there is no blame upon you…” If the mother cannot or chooses not to breastfeed, hiring a wet-nurse is perfectly permissible. The father’s financial duty remains: he must pay the wet-nurse a fair wage (‘ala al-Ma’ruf). This protects the mother’s choice and ensures the child’s care.

6. The Ultimate Sanction: Divine Oversight

· The verse concludes by anchoring these social laws in spiritual consciousness: “And fear Allah and know that Allah is All-Seeing of what you do.”
· This reminds the parents that their conduct is not merely a contractual matter but an act of worship. Allah observes whether they are cooperating with justice and kindness or succumbing to spite and negligence.

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Key Themes from Tafheem-ul-Qan in this Verse:

1. The Primacy of the Child’s Welfare: Every ruling—the nursing period, financial support, and flexible weaning—is ultimately framed by what is best for the child’s physical and emotional health.
2. Balancing Rights and Responsibilities: The verse meticulously balances the mother’s right to be supported during nursing with the father’s responsibility to provide that support, all while protecting both from harm.
3. Practicality and Flexibility within a Framework: Islamic law provides a clear, ideal framework (two years of nursing, father’s financial duty) but builds in essential flexibility (mutual agreement for early weaning, use of wet-nurses) based on consultation and real-world circumstances.
4. Family as a Network of Support: The responsibility extends beyond the immediate parents to the father’s heirs, reinforcing the concept of the extended family as a social safety net.
5. From Legal Rule to Moral Imperative: The legislation is elevated from mere law to an ethical test, governed by Taqwa (consciousness of Allah) and the knowledge that He is Ever-Watchful.

This verse is a masterpiece of Islamic social legislation, transforming the potentially fraught post-divorce relationship into a structured, ethical partnership focused on the well-being of the most vulnerable party—the child. It exemplifies how Islamic law integrates detailed legal guidance with profound moral principles.

This verse provides a foundational and practical Islamic guideline for charity (infaq), establishing its priorities and its spiritual essence.

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Arabic Text (Verse 2:215)

يَسْأَلُونَكَ مَاذَا يُنفِقُونَ ۖ قُلْ مَا أَنفَقْتُم مِّنْ خَيْرٍ فَلِلْوَالِدَيْنِ وَالْأَقْرَبِينَ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ ۗ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ

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Translation (English – Approximate Meaning)

“They ask you what they should spend. Say, ‘Whatever you spend of good is [to be] for parents, relatives, orphans, the needy, and the traveler. And whatever you do of good – indeed, Allah is Knowing of it.'”

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Explanation & Commentary (Based on Tafheem-ul-Qan)

1. The Context of the Question:

· “يَسْأَلُونَكَ مَاذَا يُنفِقُونَ” – “They ask you what they should spend.”
· After the migration to Medina (Hijrah), the financial situation of the Muslim community (Muhajireen) was extremely dire. Many had left all their wealth in Mecca. Meanwhile, the injunction for charity and spending in the way of Allah was being revealed.
· The believers, eager to act righteously but with limited means, posed this practical question to the Prophet (pbuh): “What are the best objects of our charity? On whom should we spend our limited resources?”

2. The Directive: A Hierarchy of Responsibility
   The divine answer provides a clear, prioritized list for voluntary charity (Sadaqah) and general good spending (infaq):

· “فَلِلْوَالِدَيْنِ” – “For parents.”
· Highest Priority. After one’s duty to Allah, the greatest human right is that of parents. Spending on them, especially when they are old or in need, is a religious obligation and a means of immense reward. It combines charity with filial piety (birr al-walidayn).
· “وَالْأَقْرَبِينَ” – “And relatives.”
· Second Priority. This refers to near kin—siblings, aunts, uncles, cousins, etc. Islam emphasizes maintaining family ties (silat ar-rahim), and financial support is a key part of this. Helping a relative serves a double purpose: charity and strengthening family bonds.
· “وَالْيَتَامَىٰ” – “And orphans.”
· Those children who have lost their father (their provider). Caring for them is a repeated, emphatic command in the Quran, reflecting a core Islamic social value of protecting the most vulnerable.
· “وَالْمَسَاكِينِ” – “And the needy.”
· The general poor and destitute (masakeen) who lack basic sustenance. This category encompasses all those in financial hardship, extending care beyond one’s immediate circle.
· “وَابْنِ السَّبِيلِ” – “And the traveler.”
· The wayfarer (ibn as-sabeel) who is stranded or out of resources in a foreign land, irrespective of their wealth back home. Helping them is considered a noble act of hospitality and communal responsibility.

3. The Underlying Principles (Tafheem-ul-Qan Insight):
   Maududi draws out several key principles from this list:

· Gradualism in Social Responsibility: Charity begins at home. One’s first responsibility is to those with the strongest natural and moral claims upon them (family), then it radiates outward to the wider society.
· Building a Cohesive Society: By mandating care for family and neighbors, Islam prevents the breakdown of the social fabric. It creates a self-sustaining network of mutual support, reducing the burden on a central welfare system.
· Comprehensive Care: The list covers all major categories of potential need within a society: the elderly (parents), the marginalized (orphans), the chronically poor (needy), and those in acute, temporary crisis (the stranded traveler).

4. The Spiritual Motive and Assurance:

· “وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ” – “And whatever you do of good – indeed, Allah is Knowing of it.”
· This concluding phrase is profoundly important. It shifts the focus from the external act to the internal intention.
· It serves as:
1. An Assurance: No act of goodness, however small or hidden, is ever wasted. Allah sees it and will reward it, even if no human appreciates it.
2. A Motive for Sincerity: It encourages spending purely for Allah’s pleasure (Ikhlas), not for public praise or thanks from the recipient.
3. A Definition of ‘Good’: The term “خَيْرٍ” (khayr) means “good” in the broadest sense. It includes money, but also kind words, helpful acts, sharing knowledge, and any form of benefit. The principle applies universally.

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Key Themes from Tafheem-ul-Qan:

1. Charity as Structured Social Duty: Infaq is not random generosity but a systematic social obligation with clear priorities.
2. The Primacy of the Family Unit: The health of the society starts with the strength and mutual support of families and kin.
3. Care for the Vulnerable as a Measure of Faith: A community’s treatment of its orphans, poor, and helpless is a direct reflection of its collective piety.
4. Intentions Over Scale: The value of a good deed lies in the consciousness of Allah (Taqwa) behind it, not in its monetary size. Allah’s knowledge is the true record.

This verse, therefore, moved the early Muslims from asking “Should we spend?” to understanding “How and on whom should we spend?”, providing a timeless framework for ethical, effective, and spiritually rewarding charity that builds from the individual hearth outward to the entire community.

This verse provides crucial moral and psychological comfort to the early Muslim community, reminding them that severe trials are an intrinsic part of the path to success and a sign shared with the righteous communities of the past.

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Arabic Text (Verse 2:214)

أَمْ حَسِبْتُمْ أَن تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَأْتِكُم مَّثَلُ الَّذِينَ خَلَوْا مِن قَبْلِكُم ۖ مَّسَّتْهُمُ الْبَأْسَاءُ وَالضَّرَّاءُ وَزُلْزِلُوا حَتَّىٰ يَقُولَ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ مَتَىٰ نَصْرُ اللَّهِ ۗ أَلَا إِنَّ نَصْرَ اللَّهِ قَرِيبٌ

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Translation (English – Approximate Meaning)

“Or do you think that you will enter Paradise while such [trials] have not yet come to you as came to those who passed on before you? They were touched by poverty and hardship and were shaken until [even their] messenger and those who believed with him said, ‘When is the help of Allah?’ Unquestionably, the help of Allah is near.”

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Explanation & Commentary (Based on Tafheem-ul-Qan)

1. The Rhetorical Challenge: A Reality Check

· “أَمْ حَسِبْتُمْ أَن تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَأْتِكُم مَّثَلُ الَّذِينَ خَلَوْا مِن قَبْلِكُم” – “Or do you think that you will enter Paradise while such [trials] have not yet come to you as came to those who passed on before you?”
· Maududi explains that this verse directly addresses the early Muslims in Medina. After migrating (Hijrah), they faced extreme poverty, hunger, constant fear of attack from the Quraysh and the hypocrites, and immense social pressure. Some might have expected ease after declaring faith.
· This question shatters any illusion that faith is a ticket to worldly comfort. It establishes a universal divine law: entrance into Paradise is preceded by tests that purify and prove the sincerity of belief. The believers are part of a historical continuum of the tested faithful.

2. The Nature of the Trial: Three Levels of Hardship
   The verse describes the tests faced by previous communities (like the followers of earlier prophets) in three escalating stages:

· “مَّسَّتْهُمُ الْبَأْسَاءُ وَالضَّرَّاءُ” – “They were touched by poverty and hardship.”
· Al-Ba’sa’: Dire poverty and scarcity of means.
· Ad-Darra’: Physical affliction, illness, and injury.
· These represent personal and economic sufferings that test patience (sabr) and reliance on Allah (tawakkul).
· “وَزُلْزِلُوا” – “And were shaken.”
· Zulziloo: This implies a violent shaking or severe perturbation. Maududi interprets this as the stage where external political and social persecution begins. It is the pressure from a hostile society aiming to break the believers’ resolve, through boycotts, threats, torture, and war. The community’s very existence is threatened; their social foundations are “shaken.”
· “حَتَّىٰ يَقُولَ الرَّسُولُ وَالَّذِينَ آمَنُوا مَعَهُ مَتَىٰ نَصْرُ اللَّهِ” – “Until [even their] messenger and those who believed with him said, ‘When is the help of Allah?'”
· This is the climax of the test—the point of apparent hopelessness. The situation becomes so desperate that even the prophets and the most steadfast believers are driven to cry out, not in despair of Allah, but in eager longing for His promised aid. It is the moment of maximum human vulnerability and minimum worldly hope.
· Maududi notes that this cry (“When will help come?”) is not a complaint against Allah but a poignant expression of utter dependence and a reminder of His promise. It is a sign of the intensity of the trial, not a failure of faith.

3. The Divine Assurance: The Eternal Promise

· “أَلَا إِنَّ نَصْرَ اللَّهِ قَرِيبٌ” – “Unquestionably, the help of Allah is near.”
· This is the immediate, powerful response to the cry of the tested believers. It is a universal promise.
· “Near” (Qareeb) does not necessarily mean immediate in minutes or days. In divine terms, it means certain and inevitable. When the test has served its full purpose of purification and the believers have shown utmost patience, Allah’s help will arrive at the perfect moment. It is a guarantee that the period of extreme hardship has an end decreed by Allah.

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Key Themes from Tafheem-ul-Qan in this Verse:

1. Paradise Has a Price: Eternal success is not cheap. Its price is proven through worldly trials that separate the sincere from the superficial.
2. Historical Continuity of Struggle: The Muslim Ummah is not alone in its suffering. Its struggles mirror those of all righteous communities in history, connecting them to a noble legacy.
3. The Psychology of Trials: Tests progress from personal hardship to societal persecution, culminating in a feeling of desperate longing for divine aid. This feeling is normal and even recorded in the experience of prophets.
4. The Law of Divine Help: Allah’s help is certain for the patient and sincere. The darkest hour is just before dawn. The cry “When will help come?” is itself a sign that the deliverance is imminent according to divine wisdom.
5. A Message for Every Generation: This verse eternally consoles Muslims facing persecution, poverty, or overwhelming challenges, reminding them that their struggle is a sign of their belonging to the community of the faithful and a precursor to divine support.

This verse served as a powerful morale booster for the Companions in Medina, preparing them mentally and spiritually for the severe tests of the Battles of Badr and Uhud that were to follow, assuring them that their hardship was a prelude to victory, both in this world and the next.

This is a pivotal verse in the Qur’an that outlines the fundamental history of divine guidance to humanity, explaining the origin of religious differences and the ultimate purpose of sending prophets.

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Arabic Text (Verse 2:213)

كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُوا فِيهِ ۚ وَمَا اخْتَلَفَ فِيهِ إِلَّا الَّذِينَ أُوتُوهُ مِن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ بَغْيًا بَيْنَهُمْ ۖ فَهَدَى اللَّهُ الَّذِينَ آمَنُوا لِمَا اخْتَلَفُوا فِيهِ مِنَ الْحَقِّ بِإِذْنِهِ ۗ وَاللَّهُ يَهْدِي مَن يَشَاءُ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ

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Translation (English – Approximate Meaning)

“Mankind was once a single community; then Allah sent the prophets as bearers of good tidings and warners, and sent down with them the Book in truth, to judge between people concerning that in which they differed. And none differed concerning it except those who were given it, after clear proofs had come to them, out of mutual jealousy. Then Allah, by His leave, guided those who believed to the truth about which they had differed. And Allah guides whom He wills to a straight path.”

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Explanation & Commentary (Based on Tafheem-ul-Qan)

1. The Original Unity of Humanity:

· “كَانَ النَّاسُ أُمَّةً وَاحِدَةً” – “Mankind was once a single community.”
· Maududi explains this does not necessarily mean they all followed one organized religion. Rather, it signifies a state of unified human nature and intuitive understanding. In their initial, simple state, all humanity shared a basic, innate recognition of God’s Oneness and fundamental moral truths (this innate disposition is called Fitrah). There was no need for complex, divergent religious laws.

2. The Divine Intervention: Prophets and Books

· “فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنذِرِينَ” – “Then Allah sent the prophets as bearers of good tidings and warners.”
· As human societies grew complex and people began to deviate from the Fitrah due to ignorance, superstition, or desire, Allah initiated His mercy. He sent prophets to reform and guide them. Their role was dual: to give glad tidings of Allah’s mercy and reward for the obedient, and to warn of His punishment for the rebellious.
· “وَأَنزَلَ مَعَهُمُ الْكِتَابَ بِالْحَقِّ” – “And sent down with them the Book in truth.”
· To support the prophets and provide a permanent, objective criterion, Allah revealed scriptures. These Books contained the absolute truth (Al-Haqq) about the reality of existence, morality, and law.

3. The Primary Purpose of Revelation:

· “لِيَحْكُمَ بَيْنَ النَّاسِ فِيمَا اخْتَلَفُوا فِيهِ” – “To judge between people concerning that in which they differed.”
· This is the core reason for sending revealed Books. When human judgment, intellect, or custom led to disputes and conflicts over truth, justice, and morality, the divine Book was sent as the final, authoritative arbitrator to settle those differences.

4. The Origin of Religious Conflict:

· “وَمَا اخْتَلَفَ فِيهِ إِلَّا الَّذِينَ أُوتُوهُ مِن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ بَغْيًا بَيْنَهُمْ” – “And none differed concerning it except those who were given it, after clear proofs had come to them, out of mutual jealousy.”
· This is a profound diagnosis. Differences and sects did not arise due to ambiguity in the original revelation. The clear proofs (Al-Bayyinat) came first.
· Divisions arose later, among the very people who received the scripture. The cause was “Baghyan baynahum”—mutual envy, arrogance, and desire for supremacy. People corrupted the teachings out of worldly ambition, partisan spirit, or to justify their desires, leading to fabricated interpretations and sects. Maududi stresses that the corruption was not in the message but in the hearts of later followers.

5. The Final Guidance: The Qur’an

· “فَهَدَى اللَّهُ الَّذِينَ آمَنُوا لِمَا اخْتَلَفُوا فِيهِ مِنَ الْحَقِّ بِإِذْنِهِ” – “Then Allah, by His leave, guided those who believed to the truth about which they had differed.”
· After a long history of prophetic missions and subsequent corruption, Allah sent the final Prophet, Muhammad (pbuh), with the Qur’an. This final Book is the ultimate fulfillment of the process. It guides true believers back to the original, undistorted truth on all those matters (monotheism, law, morality) about which previous communities had fallen into dispute due to their own arrogance.

6. The Principle of Divine Guidance:

· “وَاللَّهُ يَهْدِي مَن يَشَاءُ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ” – “And Allah guides whom He wills to a straight path.”
· The verse concludes by reaffirming a fundamental principle. Ultimate guidance is from Allah. He grants it to those who, in response to the clear message, sincerely seek the truth, shed arrogance (baghy), and submit to Him. The “Straight Path” is Islam—the original, uncorrupted way of life now fully restored and preserved in the Qur’an and the example of the final Prophet.

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Key Themes from Tafheem-ul-Qan in this Verse:

1. A Historical Philosophy of Religion: The verse presents a grand narrative: Human unity in basic truth → Deviation → Sending of prophets with books to arbitrate → Corruption of teachings by later followers due to arrogance → Final revelation to restore the original truth.
2. Revelation as the Arbiter: The primary social function of divine scripture is to be the supreme judge in human disputes over truth and justice, superseding human opinion.
3. Diagnosis of Sectarianism: Religious division is not a sign of intellectual vigor but a symptom of spiritual disease—envy, arrogance, and the desire for dominance (baghy).
4. The Qur’an as the Culmination: It is the final, clarifying revelation that resolves the accumulated disputes of history for those who believe.
5. Guidance is Conditional: Allah’s guidance is granted to those whose hearts are open and free from the arrogance that caused the initial differences.

This verse is essential for understanding the Islamic perspective on the history of religions and the purpose of Prophet Muhammad’s (pbuh) mission within that grand divine scheme.

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سورة البقرة (Surah Al-Baqarah)

آية 189

القرآن: يَسْأَلُونَكَ عَنِ الْأَهِلَّةِ ۖ قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ ۗ وَلَيْسَ الْبِرُّ بِأَن تَأْتُوا الْبُيُوتَ مِن ظُهُورِهَا وَلَٰكِنَّ الْبِرَّ مَنِ اتَّقَىٰ ۗ وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا ۚ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ
Translation: They ask you about the crescent moons. Say, “They are timekeeping signs for the people and for Hajj.” And it is not righteousness to enter houses from their backs, but righteousness is [in] one who fears Allah. And enter houses through their doors. And fear Allah that you may succeed.

Explanation (Tafheemul Quran):

Maududi explains that this verse serves a dual purpose: it provides a practical ruling while also imparting a profound spiritual lesson to correct a prevalent pre-Islamic superstition.

1. Answering the Practical Question:

· The Query: Some people asked the Prophet (ﷺ) about the purpose of the crescent moons (al-ahillah)—the visible phases of the moon that mark the beginning of each lunar month.
· The Divine Response: The answer is that they are “timekeeping signs for the people and for Hajj.”
· For the people: The lunar calendar regulates the timing of all acts of worship: the fast of Ramadan begins and ends with the sighting of the moon, as do the two Eids (al-Fitr and al-Adha). The months of Sha’ban, Dhul-Hijjah, etc., are all determined by this system.
· For Hajj: The timing of the Hajj pilgrimage is fixed in the month of Dhul-Hijjah based on the lunar calendar.

2. Correcting a Superstition and Teaching a Principle:

· The Pre-Islamic Practice: The pagan Arabs, during the state of ritual consecration for Hajj (Ihram), would not enter their houses through the door if they needed something after departing for Hajj. Considering themselves in a “sacred state,” they would tear openings in the backs of their houses to enter, believing this to be an act of piety.
· The Correction: The Quran categorically rejects this: “And it is not righteousness to enter houses from their backs.” This odd practice, though done with a religious intention, had no basis in divine law and was mere superstition.
· The General Principle: The verse then establishes a universal rule: “but righteousness is [in] one who fears Allah (ittaqa).” True piety is not found in bizarre, self-invented rituals, but in genuine God-consciousness and obedience to His actual commandments.
· The Metaphorical Command: “And enter houses through their doors.” On a literal level, it means to use the proper, intended entrance. Metaphorically, as Maududi elaborates, it means:
· For matters of life and religion, follow the correct, prescribed, and straightforward path. Do not seek complicated, invented shortcuts or detours.
· Just as a house has a door for entry, every objective in life has a proper, lawful means to achieve it. Pursue your goals through those legitimate means.
· In the context of the question about moons: do not get lost in speculative or superstitious meanings; understand them as the practical, divine signs they are meant to be.

3. The Ultimate Goal:
   The verse concludes with the overarching command: “And fear Allah that you may succeed.” Success (al-falah)—in this world and the next—is guaranteed not by hollow rituals, but by true Taqwa: following God’s clear guidance and avoiding the innovations and superstitions that He has not sanctioned.

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Core Summary from Maududi’s Tafheem:

This verse teaches several critical lessons:

1. Purpose of the Lunar Calendar: It is a divine system for regulating worship, not an object of superstitious speculation.
2. Rejection of Invented Rituals: Piety is not demonstrated through strange, self-imposed hardships or rituals that have no basis in revelation.
3. The Essence of Righteousness: True righteousness lies in God-consciousness (Taqwa), not in outward shows of austerity.
4. The Principle of the “Door”: In all affairs—spiritual and worldly—one must take the straightforward, legitimate, and prescribed path. Success comes from following divine guidance in its intended form.

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Verse 2:177 provides the operational definition of an ideal Muslim. It teaches that Islam is not a collection of fragmented rituals but an integrated system

آية 177

القرآن: لَّيْسَ الْبِرَّ أَن تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَٰكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَىٰ حُبِّهِ ذَوِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا ۖ وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ ۗ أُولَٰئِكَ الَّذِينَ صَدَقُوا ۖ وَأُولَٰئِكَ هُمُ الْمُتَّقُونَ

Translation: Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allah, the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves; [and who] establishes prayer and gives zakah; [and those who] fulfill their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous.

Explanation (Tafheemul Quran):

Maududi explains that this is one of the most comprehensive and profound verses of the Quran, defining the essence of true righteousness (Al-Birr) and true piety (Taqwa). It was revealed to correct superficial understandings of faith.

1. Rejection of Mere Ritualism:
   The verse begins by negating a reduced concept of faith. It states that righteousness is not merely about turning one’s face in prayer towards the east or west (a reference to the Qiblah of the Jews, Christians, or Muslims). This dismisses the idea that faith is confined to correct ritual direction or outward form alone.
2. The Comprehensive Pillars of True Righteousness:
   True righteousness, according to Maududi’s detailed analysis, is a composite structure built on three foundational tiers:

· Tier One: Correct Belief (Iman):
It begins with genuine faith in:

1. Allah
2. The Last Day (accountability)
3. The Angels (unseen reality)
4. The Book (all divine revelation)
5. The Prophets (all without distinction)
   This is the creedal foundation.
   · Tier Two: Acts of Worship and Social Responsibility:
   This faith must manifest in action:
6. Financial Sacrifice: Giving wealth “in spite of love for it” to eight categories: relatives, orphans, the needy, the traveler, beggars, “and for freeing slaves” (which Maududi notes includes working for the liberation of people from all forms of oppression and bondage).
7. Establishing Prayer (Salah): Maintaining the spiritual connection with God.
8. Giving Zakah: Fulfilling the obligatory purifying charity.
   · Tier Three: Moral Fortitude and Character:
   The final tier involves steadfastness in character under all circumstances:
9. Fulfilling Promises: Upholding one’s covenants and word.
10. Patience (Sabr) in Three Trials:
    · In Poverty (Al-Ba’sa’): Patience in scarcity and need.
    · In Hardship (Al-Darra’): Patience in illness, suffering, and calamity.
    · During Battle (Hina Al-Ba’s): Patience and steadfastness in the struggle for truth, including armed jihad when necessary.
11. The Conclusion – The Truly Truthful and the Pious:
    The verse concludes by declaring that the people embodying these traits are:

· “Those who have been true” (alladhina sadaqu): Their faith is sincere and verified by their comprehensive actions.
· “Those who are the righteous” (al-muttaqun): They are the truly God-conscious, who have built a wall between themselves and God’s displeasure by fulfilling all these obligations. This directly connects back to the description of Al-Muttaqun in the opening verses (2:2-5) of the Surah.

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Core Summary from Maududi’s Tafheem:

Verse 2:177 provides the operational definition of an ideal Muslim. It teaches that Islam is not a collection of fragmented rituals but an integrated system where:

1. Faith, worship, and morality are inseparable.
2. Social justice and economic sacrifice are central acts of worship, equal in importance to prayer.
3. True belief is tested and proven through sacrifice, fidelity, and unwavering patience in the face of life’s severest tests—poverty, pain, and war.

This verse serves as a manifesto for the complete Islamic life, moving far beyond formalism to define righteousness as a dynamic, all-encompassing commitment to God and humanity.

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سورة البقرة (Surah Al-Baqarah)

آية 158

القرآن: إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَائِرِ اللَّهِ ۖ فَمَنْ حَجَّ الْبَيْتَ أَوِ اعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا ۚ وَمَن تَطَوَّعَ خَيْرًا فَإِنَّ اللَّهَ شَاكِرٌ عَلِيمٌ
Translation: Indeed, as-Safa and al-Marwah are among the symbols of Allah. So whoever makes Hajj to the House or performs Umrah – there is no blame upon him for walking between them. And whoever volunteers good – then indeed, Allah is appreciative and Knowing.

Explanation (Tafheemul Quran):

Maududi explains that this verse, while seemingly about a specific ritual, addresses a significant psychological and historical concern for the early Muslim converts, particularly those from Mecca.

· The Symbols of Allah: The hills of as-Safa and al-Marwah (located within the Masjid al-Haram in Mecca) are designated as “among the symbols of Allah (sha’a’ir Allah).” This means they are sacred landmarks, the rites associated with which have been ordained by God.
· The Historical Dilemma: The key issue was that during the pre-Islamic period of ignorance (Jahiliyyah), the pagan Arabs had placed idols named Isaf and Na’ilah on these two hills and performed rites around them. Consequently, after embracing Islam, some of the new Muslim converts from Mecca felt a reluctance or aversion to performing the ritual walk (Sa’i) between Safa and Marwah, fearing it might be reminiscent of or contaminated by the polytheistic practices of their past.
· The Clarification and Permission: The verse resolves this doubt. It states unequivocally that for one performing Hajj or Umrah, “there is no blame upon him for walking between them.” The ritual is legitimized and purified by its Islamic intention and context. It is not the act of the pagans; it is now an act of worship following in the footsteps of Hajar (Hagar), the wife of Prophet Abraham, who ran between these hills searching for water for her infant son Ishmael. Thus, the ritual is reclaimed for monotheism.
· The Principle of Voluntary Good: The concluding part of the verse, “And whoever volunteers good – then indeed, Allah is appreciative and Knowing,” serves a dual purpose in Maududi’s explanation:

1. It encourages the performance of Sa’i and other additional acts of worship beyond the absolute obligations, assuring that God is “Appreciative (Shakir)”—He recognizes and rewards even small efforts.
2. More broadly, it reassures the believers that any good deed performed with sincerity, even if it superficially resembles a pre-Islamic practice but is now done for God’s sake, is accepted by Allah. He knows the intentions behind the actions.

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Core Summary from Maududi’s Tafheem:

This verse, situated right after the passage on patience in trials, serves a practical purpose:

1. Purification of Sacred Sites: It sanctifies the rites of Islam, cleansing them from any association with polytheism. It teaches that objects and places become symbols of faith based on divine ordinance and sincere intention, not based on their misuse by previous generations.
2. Resolving Inner Conflicts: It addresses the psychological hesitation of new converts, freeing them from unnecessary scruples and allowing them to perform the rites of Hajj and Umrah wholeheartedly.
3. Emphasis on Intention: It underscores a central Islamic principle: the value of an act is determined by its intention (Niyyah) and its conformity to divine law. When an act is commanded by God, it is pure worship.
4. Continuity with Abrahamic Legacy: It implicitly connects the Islamic pilgrimage to its origin in the actions of Hajar and Abraham, further rooting the Muslim Ummah in the monotheistic legacy.

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Arabic Text:

وَ عَلَى اللَّهِ قَصْدُ السَّبِيلِ وَ مِنْهَا جَآئِرٌۚ وَ لَوْ شَآءَ لَهَدَىكُمْ أَجْمَعِينَ

Transliteration:

Wa alallāhi qaṣdus-sabīli wa minhā jāir; wa law shāa lahadākum ajmaīn.

Translation (as per Maududi’s Urdu rendering):

“And upon Allah rests the showing of the Right Way, and there are ways that deviate. And if He had willed, He could have guided you all.”

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Explanation / Tafsir (Tafheem-ul-Quran by Syed Abul Ala Maududi):

Maududi’s explanation of this verse, which he titles “The Reality of Hidayah (Guidance)”, is profound and central to his thematic interpretation of the Quran. Here are the key points he makes:

1. The Two Key Phrases:

· “And upon Allah rests the showing of the Right Way” (وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ):
· Qasd us-Sabeel means “the straight, right, and balanced path.” It refers to the clear, unambiguous way of truth, righteousness, and Islam as revealed through the Prophets.
· Maududi emphasizes that Allah’s responsibility is to show the path. He has discharged this duty fully by sending Messengers, revealing Books, endowing humans with intellect and innate nature (fitrah), and filling the universe with signs (ayat). The means of guidance are complete and accessible.
· “And there are ways that deviate” (وَمِنْهَا جَائِرٌ):
· Jā’ir means crooked, deviant, and wrongful paths. These are the multitude of ways of error, misguidance, and sin that exist in the world.
· Maududi notes that while Allah has shown the one straight path, He has also, as part of the test of human free will, allowed for the existence of deviant paths. The choice between them is left to the individual.

2. The Crucial Distinction: “Showing the Path” vs. “Forcing onto the Path”

This is the core of Maududi’s tafsir for this verse. He explains:

· Allah’s role is إبلاغ (Iblaagh – to convey clearly) and تبيين (Tabyeen – to make plain*) the guidance.
· It is not to forcibly make people believe or to remove their power of choice. Compulsion would negate the very purpose of the test of life and render accountability meaningless.

3. The Concluding Part: “And if He had willed, He could have guided you all.”

· This part, Maududi argues, is often misunderstood. Some might think it implies Allah chooses not to guide some people.
· Maududi’s Correction: The verse is highlighting Allah’s absolute power (قدرة). It means that if Allah’s will was to create a world of compelled belief (like the angels), with no freedom of choice, He certainly had the power to do so.
· But He did not will that. Instead, He willed to create a being (humanity) endowed with free will and the capacity to choose between right and wrong. Therefore, His “will” in the cosmic sense was to establish the system of trial and accountability. Within that system, guidance is provided, but not imposed.

4. The Overall Theme and Context in Surah An-Nahl:

Maududi places this verse within the larger argument of Surah An-Nahl, which extensively discusses Allah’s signs in nature and revelation. The sequence is:

1. Allah has provided countless physical and intellectual signs of His existence and majesty.
2. He has sent down clear revelation through His Messenger.
3. Therefore, the means of finding the “Straight Path” are fully available.
4. The existence of deviant paths is a test. The responsibility to choose the straight path now lies squarely with the human being, who has been given all the necessary tools and warnings.

Maududi’s Summary Message from this Verse:

“Do not blame Allah for misguidance. He has fulfilled His obligation of guidance in the most complete manner. Misguidance occurs when humans, using their own free will, turn away from the clear path He has shown and instead choose one of the many crooked paths of their own desires or of Satan. The door to guidance remains open for those who sincerely seek it.”

This explanation powerfully reinforces the Islamic concept of free will within the framework of divine omnipotence and mercy, a theme Maududi consistently highlights throughout his exegesis.

Summarization by grok

Quran Verse 16:9 (Surah An-Nahl)

Arabic Text:

وَعَلَى اللّٰهِ قَصْدُ السَّبِيلِ وَمِنْهَا جَآئِرٌ‌ۚ وَلَوْ شَآءَ لَهَدَٮٰكُمْ أَجْمَعِينَ

English Translation (from Tafheem-ul-Quran by Syed Abu-al-A’la Maududi):

It rests with Allah alone to show you the Right Way, even when there are many crooked ways. Had He so willed, He would have (perforce) guided you all aright.

Explanation/Tafseer (from Tafheem-ul-Quran by Syed Abu-al-A’la Maududi):

This contains an argument for Prophethood along with a proof of Tauhid and of Allah’s compassion and providence. The argument is this:

There are many divergent ways of thought and action open for man to choose from. Obviously all these divergent ways cannot be straight ways, because there can be only one straight way; therefore, there can be only one right theory of life which is based on that way, and only one right way of life which is based on that right theory. Thus it is clear that the choice of the right way of life is man’s most important and basic need, for its wrong choice would inevitably lead to his ruin. This is because all other things fulfill his animal needs only, but this is the greatest necessity of his life as a human being and without its fulfillment his life would be an utter failure.

Now, it cannot be expected that Allah Who made so many provisions, and on such a large scale, for the fulfillment of the animal life of man, did not make any arrangement for the fulfillment of this real and greatest necessity of man. Just as He has provided for all the necessities of his life, so He has also provided for this greatest need of his through Prophethood. If Prophethood is denied then it should be pointed out in what way Allah has fulfilled this basic need of man. Experience of centuries has shown that mankind has always blundered whenever it has chosen a way of life by itself. This is because man’s wisdom and intelligence are limited, and he cannot depend on these for the choice of the right way of life. Above all, one cannot say that Allah has made no arrangement for this basic need of man, for this will be the greatest misconception of Allah that He may make most elaborate arrangements for man’s animal life but should leave him in the lurch to search out a way for himself for the fulfillment of this most important and basic need.

Here a question arises: Why didn’t Allah will to guide all the people aright inherently when He had taken upon Himself to show the right way? It is true that Allah could have imbued man, like other creatures, with the inborn instinct and enabled him to choose the right way without conscious thought, experience or teaching. But this would have been against His will which was to create a being, having will and power and freedom to follow the right way or the wrong way, whichever he chose for himself. This is why he has been endowed with different means of knowledge and power of conscious thought, deliberation and will, and has been empowered with the authority to make use of all powers in him and all things around him. Moreover, He has placed in him and all around him such factors as might lead him to guidance or deviation. All these things would have become meaningless, had he been created righteous by birth, and he could never have attained the heights of progress, which can be achieved only by the right use of freedom. That is why Allah has chosen Prophethood for man’s guidance, and left him free to follow or reject a Prophet. This is a test by means of which Allah judges whether man accepts the guidance that is presented to him in a rational way. 10

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The Indispensability of the Prophet sas & Sunnah explained with some examples

Arabic Text:

بِالْبَيِّنَاتِ وَالزُّبُرِ ۗ وَأَنْزَلْنَا إِلَيْكَ الذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ

Transliteration:

Al-bayyināti waz-zubur, wa anzalnā ilaika al-dhikra litubayyina lin-nāsi mā nuzzila ilayhim wa la’allahum yatafakkarūn.

Translation (as per Maududi’s Urdu rendering):

“(We sent them) with clear signs and scriptures; and We have sent down the Reminder (the Qur’an) to you so that you may explain clearly to people what has been sent down to them, and so that they may reflect.”

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Explanation / Tafsir (Tafheem-ul-Quran by Syed Abul Ala Maududi):

Maududi’s explanation of this verse is pivotal, as it defines the core function of Prophet Muhammad (ﷺ) and clarifies the relationship between the Quran and the Sunnah. He discusses this verse under the theme “The Prophet’s Duty of Explanation.”

1. Context: The Continuity of Prophethood

· The verse begins by referring to past prophets: “with clear signs and scriptures.” This connects the mission of Muhammad (ﷺ) to the long chain of previous messengers. Like them, he came with:
· Al-Bayyināt: Clear, manifest proofs and miracles.
· Az-Zubur: Revealed scriptures (like the Psalms, Torah, Gospel).
· This establishes that the Prophet Muhammad (ﷺ) was not an exception but the culmination of this divine institution.

2. The Primary Purpose of Revealing the Quran to the Prophet: “To Explain”

· The core of the verse: “And We have sent down the Reminder (Adh-Dhikr, i.e., the Quran) to you so that you may explain clearly to people what has been sent down to them…”
· Maududi emphasizes a crucial grammatical point: The phrase “لِتُبَيِّنَ” (litubayyina) is a verbal clause (harf al-lam + verb) which denotes the primary purpose and intent of the revelation. It is not a secondary or incidental function.
· Meaning: The Quran was not sent merely to be recited to people, but to be explained to them by the Prophet (ﷺ). The Quran is the source text; the Prophet’s life and teachings are its authorized, living interpretation.

3. What Does This “Explanation” (Tabyeen) Encompass?

Maududi elaborates that the Prophet’s duty of explanation included:

· Clarifying the Ambiguous: Explaining verses that are general, brief, or contain allegorical meanings.

· Specifying the General: Providing details for broad commandments. (Example: The Quran commands prayer; the Prophet showed how to pray).

· Elaborating on Laws: Giving practical shape and limits to legal injunctions. (Example: The Quran prohibits interest; the Prophet defined its various forms).

· Demonstrating Practical Application: The Prophet’s entire life—his actions, approvals, and character—was a living tafsir (exegesis) of the Quran. As his wife Aisha (RA) said, “His character was the Quran.”

· Providing Context and Wisdom: Explaining the reasons behind rulings and the higher objectives (Maqasid) of the Shariah.

4. The Implication: The Indispensability of the Sunnah

· From this verse, Maududi derives a fundamental Islamic principle: To understand and obey the Quran fully, one must follow the explanation and practical example provided by the Prophet (ﷺ).
· The Sunnah (the Prophet’s sayings, actions, and approvals) is therefore not separate from the Quranic revelation; it is its divinely-willed operative counterpart. Rejecting or neglecting the Sunnah is, in effect, rejecting the Quran’s own commandment for it to be explained by the Prophet.

5. The Ultimate Goal: “So that they may reflect.”

· The verse ends with the purpose behind the explanation: “…and so that they may reflect.”
· Maududi notes that a proper, clear explanation is a prerequisite for fruitful reflection. When people hear the Quran and see it enacted in the life of a perfect exemplar, it removes confusion and allows their minds and hearts to engage deeply with its message. This leads to genuine faith and understanding, not just superficial recitation.

Maududi’s Summary Message from this Verse:

“Allah did not leave the understanding of the Quran to human speculation and personal opinion. He appointed His Messenger as its official and authoritative interpreter. Therefore, the only way to be a true follower of the Quran is to adhere to the way of the Prophet (ﷺ) – his Sunnah. His life is the practical Quran, and his explanations are the key to its correct comprehension. This system ensures that guidance remains pure, unified, and accessible until the end of time.”

This tafsir by Maududi is a cornerstone in the traditional Islamic understanding of the relationship between Quran and Sunnah, and it directly addresses modernist or liberal tendencies that seek to marginalize the Prophetic tradition in favor of a supposedly “Quran-only” approach.

Compiled by grok

Verse 16:44 (Surah An-Nahl)

Arabic Text:

بِٱلْبَيِّنَـٰتِ وَٱلزُّبُرِ‌ۗ وَأَنزَلْنَآ إِلَيْكَ ٱلذِّكْرَ لِتُبَيِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَيْهِمْ وَلَعَلَّهُمْ يَتَفَكَّرُونَ﴿٤٤﴾

English Translation:

We raised the Messengers earlier with Clear Signs and Divine Books, and We have now sent down this Reminder upon you that you may elucidate to people the teaching that has been sent down for them, and that the people may themselves reflect. 5

Explanation (Tafseer from Tafheem-ul-Quran by Abul Ala Maududi):

This verse addresses the dispatch of earlier Messengers with clear proofs and scriptures, and the sending of the Quran to the Prophet Muhammad to clarify and explain the teachings revealed to previous nations, enabling people to reflect.

In this connection, it is worthwhile to note that this duty of making plain and explaining the teachings of the Book was to be performed by the Prophet not only by word of mouth but also practically. It was required that he should organize, under his own guidance, a Muslim community and establish it in accordance with the principles of the Book. This duty of the Prophet (peace be upon him) has been stated here especially to show the wisdom of sending a man as a Messenger, for, otherwise the Book could have been sent through the angels or could have been printed and sent directly to each man. But in this way, that purpose for which Allah in His Wisdom and Bounty and Providence designed to send the Book could not have been served. For, that purpose demanded that the Book should be brought by a perfect man, who should present it piece by piece, explain its meaning, remove the difficulties and doubts, answer objections etc. and above all, he should show towards those who rejected and opposed it that kind of attitude which is worthy of the bearer of this Book. On the other hand, he should guide those who believed in it in every aspect of life and set before them his own excellent pattern of life. Then he should train them individually and collectively on the principles of the Book; so as to make them a model society for the rest of mankind.

Let us now consider this (verse 43, connected context) from another point of view. Just as it cuts at the root of the argumentation of those who rejected the creed that a human Prophet could bring the Book, in the same way, it repudiates the view of those who plead that the Book should be accepted without any exposition of it from the Prophet. This latter view is contradictory to this verse, whatever be the position taken by its exponents. They might either be of the opinion that (a) the Prophet did not give any explanation of the Book he presented or that (b) the only acceptable thing is the Book and not any exposition thereof by the Prophet, or that (c) now the Book alone suffices us, for its exposition by the Prophet has lost its utility or that (d) now the Book alone is authentic for the exposition by the Prophet has ceased to exist, or if it does exists, it cannot be relied upon.

If they take the position (a), it will mean that the Prophet did not fulfill the purpose for which he was chosen to be the bearer of the Book: otherwise Allah could send it through an angel or directly to each person.

If they take the position (b) or (c), (God forbid) they will be accusing Allah of doing a useless thing by sending His Book through a Prophet, when He could have printed copies of the Quran and sent those directly to the people.

In case, they take the position (d), they, in fact, repudiate both the Quran and its exposition by the Prophet (peace be upon him). Then the only rational course left for them would be to accept the view of those who believe in the necessity of a new Prophet and a new revelation; whereas Allah Himself considers the exposition of the Book by the Prophet as an essential thing, and puts it forward as an argument for the necessity of a Prophet. Now if the view of those who reject tradition that the explanation of the Prophet (peace be upon him) has disappeared from the world is to be accepted, then two conclusions are inevitable; First, the Prophethood of Muhammad (peace be upon him) as a pattern for us has ceased to exist, and the only relation we have with him is the same that we have with the other former Prophets, e.g. Houd, Salih, Shuaib, etc. (peace be upon them). That is, we have only to testify that they were Prophets but we have no obligation to follow their patterns, for we have none with us. This position obviously leads to the need of a new Prophet, for it automatically refutes the doctrine of the finality of Prophethood. The second inevitable conclusion will be that a new Book is needed because in that case the Quran alone could not, according to its author, suffice. Thus in the face of this verse, there is no argument left to prove that the Quran is self sufficient to explain itself, for it itself says that there is no need of a Prophet to explain it. Thus it is absolutely necessary that a new Book must be sent down. May Allah destroy such people. In their enthusiasm to repudiate tradition, they are really cutting at the very root of Islam itself. 5

Relevant Footnote:

Footnote 40 (directly tied to verse 44’s context): Relates to the explanation of the Reminder (Quran) to elucidate teachings for reflection, emphasizing the Prophet’s role in practical application and community building. 5

Of course. Here is the detailed explanation of Surah Ar-Ra’d, Verse 40 from Sayyid Abul Ala Maududi’s “Tafheem-ul-Quran”.

This verse addresses a core concern of the Prophet Muhammad (ﷺ) and the early Muslim community regarding the apparent delay in the punishment warned about in previous verses.

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Verse 13:40 (Surah Ar-Ra’d)

Arabic Text:
وَإِن مَّا نُرِيَنَّكَ بَعۡضَ ٱلَّذِى نَعِدُهُمۡ أَوۡ نَتَوَفَّيَنَّكَ فَإِنَّمَا عَلَيۡكَ ٱلۡبَلَـٰغُ وَعَلَيۡنَا ٱلۡحِسَابُ

Transliteration:

Wa im mā nuriyannaka baʿḍalladhī naʿiduhum aw natawaffayannaka fa innamā ʿalaykal-balāghu wa ʿalaynal-ḥisāb.

Translation (Maududi’s Meaning):

And whether We let you witness [in your lifetime] the fulfillment of the punishment We have threatened them with, or whether We take you away [before that], in either case your responsibility is only to convey the Message, and it is for Us to take account.

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Tafseer (Explanation) from Tafheem-ul-Quran by Sayyid Abul Ala Maududi

Maududi explains that this verse serves a dual purpose: to console the Prophet (ﷺ) and to clearly define the roles of the Messenger and Allah.

1. The Core Concern Being Addressed

The preceding verses (31, 32, 33, etc.) had warned the disbelievers of Mecca of a severe punishment, both in this world and the next. The Prophet (ﷺ) and the believers were eagerly awaiting this punishment, expecting it to come swiftly to prove the truth of the message and bring justice.

This verse was revealed to address their anxiety and to clarify a fundamental principle: The timing of the punishment is not the Prophet’s concern; conveying the message is.

2. The Two Scenarios and the Prophet’s Single Duty

The verse presents two possibilities regarding the worldly punishment:

• Scenario 1: “Whether We let you witness… the punishment…” This means that Allah might allow the Prophet to see the punishment befall the disbelievers in his own lifetime. (This was later fulfilled in events like the Battle of Badr and the eventual Conquest of Mecca).
• Scenario 2: “Or whether We take you away [before that]…” This means that the full-scale punishment might occur after the Prophet’s death.

The Key Instruction: In both cases, the duty of the Prophet (ﷺ) remains one and the same:

“…your responsibility is only to convey the Message…”

Maududi emphasizes that the Prophet’s (ﷺ) mission was defined and limited to Al-Balagh—the clear and complete delivery of the message. He was not responsible for forcing people to believe, nor was he responsible for the timing or the execution of the punishment. His duty was purely that of a Warner (Nadhir) and a Messenger (Rasul).

3. The Division of Responsibilities

The verse establishes a clear and decisive division of labor between the Messenger and his Lord:

“…and it is for Us to take account.”

Maududi explains this as follows:

• “Upon you is the conveyance (Al-Balagh)”: This is the human, prophetic responsibility.
• “Upon Us is the reckoning (Al-Hisab)”: This is the divine, exclusive prerogative of Allah.

This means:

• Calling people to account for their acceptance or rejection of the message.
• Deciding the appropriate time for punishment.
• Executing that punishment in this world and the next.
• Delivering the final judgment on the Day of Resurrection.

All of this rests solely with Allah.

Summary of Maududi’s Tafseer in Key Points:

• Relieving the Prophet’s Anxiety: The verse consoles the Prophet (ﷺ) by telling him not to be anxious about when the punishment will come. His job is to deliver the warning; Allah’s job is to enforce it.
• Clarifying the Prophetic Mission: It sharply defines the role of a messenger. He is a conveyor, not a punisher. His success is measured by the completeness of his delivery, not by the people’s acceptance.
• A Universal Principle for the Ummah: This instruction, while directly for the Prophet (ﷺ), extends to all who call people to Allah. Their duty is to convey the truth with clarity and sincerity. The outcome, the timing of success, and the exacting of accountability are in the hands of Allah.
• A Warning to the Disbelievers: Implicitly, it warns the disbelievers that the absence of immediate punishment does not mean they are safe. The accounting will happen, whether the Prophet witnesses it or not, for it is Allah who calls to account.

In essence, Verse 13:40 is a foundational verse for understanding the methodology of Islamic propagation (Dawah). It teaches patience, focus on one’s duty, and absolute trust in Allah’s plan and timing, freeing the believer from the burden of outcomes they cannot control.