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Prophecy & Hadith

Ahadees, some difficult to understand issues. Q& A

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Q: purity of water from well which is contaminated with impure materials

“ Is there a hadees regarding purity of water contaminated by impure material?”

Yes, there is a well-known and authentic hadith on this subject. Here it is:

The Hadith of the Well of Budā’ah (بئر بضاعة)
Abu Sa’eed al-Khudri (رضي الله عنه) reported that the Prophet ﷺ was asked: “O Messenger of Allah, can we perform ablution (wudu) from the well of Budā’ah? It is a well into which menstrual rags, dead dogs, and putrid things are thrown.” The Prophet ﷺ replied: “Water is pure (ṭahūr) and nothing makes it impure.” 
This hadith is recorded in Sunan Abu Dawud (no. 66), Sunan at-Tirmidhi (no. 66), and Sunan an-Nasa’i (no. 326). It was classified as sahih (authentic) by Imam Ahmad, Yahya ibn Ma’een, and Muhammad ibn Hazm. 

What scholars derived from this hadith:
Scholars used this hadith to establish the general principle of water’s purity, but also clarified important conditions:
If the impurity changes one of the characteristics of the water — colour, taste, or smell — the water becomes impure according to scholarly consensus, regardless of whether the quantity is large or small. However, if something impure falls into a large amount of water and does not change any of its characteristics, the water remains pure, also according to scholarly consensus. 
Imam al-Bayhaqi summarized this principle clearly: “Water is pure unless an impurity falls into it that changes its smell, taste, or colour.” 

In short, the hadith establishes that water has an inherent purity and does not become impure simply by contact with a contaminant — unless the contaminant visibly alters the water’s smell, taste, or color. This remains the dominant position across all major schools of Islamic law.

Q: Is there more detailed explanation as obviously the hadees mentions about things thrown in the well like dead dogs, putrid things and menstrual rags? How this controversial appearing statement reconciled?

A:

Great question. This apparent contradiction has been thoroughly addressed by classical Islamic scholars. Here is a detailed explanation:​​​​​​​​​​​​​​​​

This is an excellent and very nuanced question. Classical scholars tackled this apparent contradiction through several angles. Here is a comprehensive reconciliation:

  1. Who Was Actually Throwing Things in the Well?
    Imam al-Khattabi stated that it should not be understood that the Companions themselves were throwing dead dogs or menstrual clothes into the well of Budā’ah — the Companions were the most hygiene-conscious people. It is not even considered likely that non-Muslims of that time did so either. What actually happened was that heavy rains would wash these things into the well, not that people were deliberately dumping filth into a drinking source.
  2. The Physical Size of the Well — Abu Dawud’s Own Investigation
    This is one of the most fascinating aspects. Imam Abu Dawud himself, after recording the hadith, conducted a personal investigation of the well:
    Abu Dawud reported: “I measured the breadth of the well of Budā’ah with my sheet which I stretched over it. It measured six cubits in breadth.” He also asked the caretaker about the depth, who replied that at its fullest, the water reaches the waist level, and when low, below that.
    This was a very large well by ancient standards. The point is clear: a small amount of debris washed in by rain into such a large well would not visibly alter its colour, smell, or taste — and so it remained pure by the scholars’ own criteria.
  3. The “Two Qullahs” Hadith — The Quantity Principle
    There is a complementary hadith that directly relates to this:
    The Prophet ﷺ was asked about water and how animals and beasts of prey might drink from it. He said: “If the water is more than two Qullahs, it will not become filthy.”
    Scholars held that large quantities of water are not affected by small impurities based on this hadith about two qullahs. The well of Budā’ah was so large that even if there was some filth in it, the sheer volume of water would prevent it from being considered impure.
  4. Was it Flowing or Stagnant Water?
    Imam al-Tahawi noted that the well of Budā’ah was like a river channel leading into a garden, meaning the water was always running and not stagnant. Therefore the Prophet declared it to be a pure source — flowing water carries impurities away and is naturally self-cleansing.
  5. The Scope of the Prophet’s ﷺ Statement
    Scholars also clarified the scope of the Prophet’s words in two ways:
    ∙ Specific interpretation: Some scholars said the Prophet was specifically confirming the purity of that particular well given its size and the nature of the contamination — he was not issuing a blanket license to use any filthy water.
    ∙ General principle: Others took it as a general principle, but qualified by the established rule that if the three characteristics of water (colour, taste, smell) are changed by impurity, the water becomes impure by scholarly consensus.
    Since the well was as large as described, it would not be wise to restrict its use and prevent people from using water they were most in need of, as long as its characteristics remained unchanged. If one of its characteristics changed, it would be considered impure according to the consensus of all scholars.
  6. The Context: This Was About Wudu, Not Drinking
    It is also important to note that the hadith is specifically talking about ablution (wudu) and nothing more — the Prophet never claimed that Muslims can or should drink impure water. These are two entirely separate standards.

Summary Table Point of Concern Scholarly Resolution Who threw things in the well? Floodwater/rain, not people deliberately Isn’t any contamination impure? Only if it changes colour, taste, or smell How could such a well be pure? It was very large — small debris had no effect Does this apply to all water? No — supported by the “two Qullahs” threshold Was it flowing water? Yes, according to Imam al-Tahawi — self-cleansing Was this about drinking water? No — specifically about ritual purification (wudu)

The reconciliation, in short, is that the Prophet ﷺ was not encouraging the use of visibly dirty water. He was affirming a sophisticated principle: water has inherent purifying capacity, and mere contact with impurity does not automatically make it impure — it depends on quantity, flow, and whether the water’s characteristics are actually altered.

Q: Are there other ahadees on purity of water?

A:

Great follow-up. There are several other ahadith on this topic across different scenarios:​​​​​​​​​​​​​​​​

Yes, there is a rich body of ahadith on the purity of water, addressing different types of water and different scenarios. Here is a comprehensive overview:

  1. Seawater — The Sailor’s Question
    Abu Hurairah (رضي الله عنه) related that a man asked the Prophet ﷺ: “O Messenger of Allah, we sail on the ocean and carry only a little water. If we use it for ablution, we will have to go thirsty. May we use seawater for ablution?” The Prophet ﷺ replied: “Its water is pure and its dead animals are lawful to eat.”
    This hadith is recorded in all five major Sunan collections, and classified as sahih by Imam Bukhari and hasan sahih by Tirmidhi. It also addressed two concerns in one sentence — purification AND food — making it extremely comprehensive for seafarers.
  2. The Two Qullahs — A Quantity Threshold
    The Prophet ﷺ said: “If the water reaches the amount of two Qullahs, nothing can make it impure (najis).”
    Recorded in Sunan Ibn Majah (nos. 517–518) as sahih. Scholars defined a small amount of water as less than two Qullahs (approximately 203 litres), and a large amount as two Qullahs or more. According to the Shafi’i, Hanafi, and Hanbali schools, water in a small quantity is considered impure if contaminated, whereas large quantities are not.
  3. The Three-Properties Hadith — The Clearest Definition
    Abu Umamah al-Bahili (رضي الله عنه) reported the Prophet ﷺ said: “Water is not rendered impure unless its smell, taste, or colour changes.” — Recorded in Ibn Majah.
    Though classified as weak (da’if) in its chain, scholars widely accepted it because it aligns perfectly with the meaning derived from all the other authentic ahadith together, and Imam al-Bayhaqi used it as a summary principle.
  4. Wild Animals Drinking from Water Basins
    Abu Sa’id al-Khudri (رضي الله عنه) reported that the Prophet ﷺ was asked about water basins located between Makkah and Madinah that were visited by wild animals, dogs, and donkeys for drinking. He said: “Whatever they have carried in their bellies is for them, and whatever is left over is for us, and is pure.”
  5. The Carcass in the Pond
    Jabir ibn Abdullah (رضي الله عنه) said: “We came to a pond in which there was the carcass of a donkey, so we refrained from using the water until the Messenger of Allah ﷺ came to us and said: ‘Water is not made impure by anything.’ Then we drank from it and gave it to our animals to drink, and we carried some with us.”
  6. Prohibition of Urinating in Standing Water
    The Prophet ﷺ said: “Do not urinate in standing water and then bathe in it.” — Recorded in Bukhari (no. 236) and Muslim (no. 282).
    And in another version: “Do not urinate in standing water and then perform wudu from it.” — Tirmidhi, graded hasan sahih.
    This shows the Prophet ﷺ was not indifferent to water hygiene — he actively prohibited acts that would contaminate shared water sources.
  7. Zamzam Water
    Ali (رضي الله عنه) narrated that the Prophet ﷺ called for a bucket containing water from the well of Zamzam. — Recorded by Ahmad. Zamzam is considered by scholars to be the most blessed of all waters, inherently pure and purifying.
  8. The Withholder of Water — A Moral Dimension
    The Prophet ﷺ said: “There are three persons whom Allah will not look at on the Day of Resurrection, nor will He purify them, and they shall have a severe punishment” — and among them is a man who possessed surplus water on a road and withheld it from travellers.
    This hadith introduces an ethical dimension — water is not only ritually important, but a social right, and withholding it from those who need it is a major sin.

Summary of All Major Ahadith on Water Hadith Source Key Ruling Well of Budā’ah Abu Dawud, Tirmidhi, Nasa’i Water is inherently pure Seawater Five Sunan collections Sea water is pure; sea creatures are halal Two Qullahs Ibn Majah (sahih) Large quantities resist impurity Three properties Ibn Majah (da’if, accepted as principle) Impurity only if colour/taste/smell changes Water basins with animals Ibn Majah Residual water after animals drink is pure Carcass in pond Ibn Majah Large water not made impure by a carcass Standing water & urine Bukhari, Muslim Forbidden to urinate in shared still water Zamzam Ahmad Blessed and pure water Withholding water Bukhari Sharing surplus water is a moral obligation

Together these ahadith form a complete and nuanced Islamic jurisprudence of water (فقه الماء), balancing the principle of water’s inherent purity with practical hygiene ethics.

Q: to kill snake with two stripes

“

A question came up “There is another Hadith that says that if you look at a particular snake (with two white stripes) ….you will get blind or the women will have abortion.
Our people tried to justify this Hadith by saying that out of fear the woman may undergo abortion .” Do you have further insight on this ?

Very interesting question. Let me research this hadith properly before responding.​​​​​​​​​​​​​​​​

Excellent question, and it is actually a very rich topic that classical scholars engaged with seriously. Here is a comprehensive breakdown:

The Hadith in Question
Narrated Aisha (رضي الله عنها): The Prophet ﷺ said, “Kill the snake with two white lines on its back, for it blinds the on-looker and causes abortion.” — Sahih al-Bukhari 3308. 
Ibn Umar also narrated that he heard the Prophet ﷺ delivering a sermon from the pulpit saying: “Kill snakes and kill Dhu-at-Tufyatain (the snake with two white lines on its back) and the Abtar (short-tailed snake), for they destroy the sight of one’s eyes and bring about abortion.” 
So this is a well-attested hadith, narrated by multiple companions and recorded in both Bukhari and Muslim — the two most authoritative hadith collections.

The Three Scholarly Interpretations
Classical scholars put forward three distinct explanations, and it is important to note there is no single agreed-upon answer:

Interpretation 1: A Divine Property in the Snake’s Gaze
(Favoured by Qadi Iyad, Imam Nawawi, and Ibn Qayyim)
Allah placed within the gaze of this snake a peculiar property that causes blindness and abortion. Ibn Qayyim explained this phenomenon in his famous Zad al-Ma’ad by drawing an analogy with the evil eye. Just as the Prophet ﷺ said “the evil eye is true” (Bukhari), he explained that when a creature filled with hatred and jealousy gazes upon another, that inner evil harms the other. Thus the evil nature of this snake affects human beings, causing blindness and abortion. 
This is actually the dominant scholarly position — that Allah has placed extraordinary and supernaturally harmful properties in certain creatures, just as He placed healing properties in honey and black seed, which we may not fully understand scientifically.

Interpretation 2: The Snake is Venomous
(A minority scholarly view)
The snake mentioned in the hadith is poisonous. When it bites a human being, its venom causes blindness and miscarriage in pregnant women. 
This is scientifically plausible — certain snake venoms are known to cause severe systemic effects, including haemorrhagic reactions that could induce miscarriage, and neurotoxic effects that could impair vision. This interpretation would mean the hadith is not describing a “look” causing blindness, but rather a bite from a particularly venomous species.

Interpretation 3: Extreme Fright — The “Fear” Explanation
(Your people’s justification — and the one Imam Nawawi partially supported)
The fright and horror one experiences upon gazing at this snake causes blindness and abortion. Many scholars do not support this view, even though Imam Nawawi may have lent some support to the belief that fear and horror could be a reason a woman loses her child. 
This is actually the explanation your people mentioned. It is the weakest of the three scholarly positions — not wrong necessarily, but most classical scholars did not consider it sufficient on its own, because:
∙ It does not explain the blindness adequately
∙ Extreme fear alone does not consistently cause permanent blindness
∙ It reduces a prophetic statement to a merely psychological reaction, which seems to undervalue the hadith

A Modern Scientific Perspective Worth Considering
What is interesting from a modern lens is that this interpretation is actually partially vindicated by science in a limited way:
∙ Severe psychological trauma and extreme fright can trigger vasovagal responses affecting blood pressure and circulation
∙ In pregnant women, extreme shock can cause placental abruption, potentially inducing miscarriage
∙ Extreme stress can trigger cortical blindness or temporary vision loss in some cases
So the “fear” explanation is not entirely without medical basis — but it likely cannot account for all cases and is not the complete explanation.

The Deeper Methodological Point
The Quran and authentic Sunnah of the Prophet ﷺ are the primary references for Muslims. Since science tends to change with intellectual development and new discoveries, we do not subject our beliefs entirely to current science. Nonetheless, we believe that definitive science will generally not contradict the Quran and Sunnah. 
This is the key epistemological principle classical scholars operated on — they acknowledged that prophetic knowledge may describe realities that science has not yet fully verified, rather than dismissing the hadith when science seems to conflict with it.

Summary Interpretation Who Held It Strength Divine harmful property in snake’s gaze Qadi Iyad, Imam Nawawi, Ibn Qayyim Strongest — dominant view Snake’s venom causes blindness & miscarriage Minority scholars Scientifically plausible Fear & fright cause the harm Imam Nawawi (partially) Weakest, partially supported by modern medicine

The explanation your people gave (fear causing abortion) is the weakest of the three, but is not baseless — it just falls short as a complete explanation. The strongest scholarly position is that Allah has placed extraordinary harmful properties in this specific snake, just as He placed extraordinary beneficial properties in other things, and this falls under matters of the unseen that we accept on prophetic authority.

https://claude.ai/share/686b58dc-e1bd-4665-bb5e-18c27a9dadee

Q:

Based on this Hadith “The Hadith of the Well of Budā’ah (بئر بضاعة)
Abu Sa’eed al-Khudri (رضي الله عنه) reported that the Prophet ﷺ was asked: “O Messenger of Allah, can we perform ablution (wudu) from the well of Budā’ah? It is a well into which menstrual rags, dead dogs, and putrid things are thrown.” The Prophet ﷺ replied: “Water is pure (ṭahūr) and nothing makes it impure.”
How can it be responded to a question by disbelievers. “ nothing can make water impure” to ridicule the Hadith. How it can be a right statement?

Excellent and very important question — this is essentially a da’wah and apologetics challenge. Let me address it comprehensively.

This is a very sharp and important apologetics challenge. Let me give you a structured, layered response that addresses it from multiple angles.

The Disbeliever’s Objection
The argument they make is essentially: “Your Prophet said ‘nothing makes water impure’ — yet we can clearly contaminate water with poison, disease, and filth. Therefore this statement is false and unscientific.”
This is actually a textual misreading combined with a logical fallacy, and here is how to respond:

Response 1: The Objection Ignores the Arabic Word Used — طَهُور (Ṭahūr)
This is perhaps the most important linguistic point that non-Arabic speakers miss entirely.
The Prophet ﷺ did not say water is “clean” (نظيف — nadhif). He used the specific Arabic word ṭahūr (طَهُور) which has a precise technical meaning in Islamic jurisprudence — it means water that is both pure in itself AND capable of purifying other things for the purpose of ritual worship (wudu and ghusl).
So the Prophet’s statement is a jurisprudential ruling about ritual purity, not a universal scientific claim that water can never be chemically or biologically contaminated. These are two completely different domains: Domain Question Prophet’s Statement Relevant? Ritual purity (fiqh) Can I use this water for wudu? Yes — directly addresses this Physical cleanliness Is this water free of bacteria? No — this was not the question asked Chemistry Can water be contaminated? No — this is a different domain

The Companion who asked the question was asking “can we use this for wudu?” — not “is this water chemically pure?” The Prophet answered exactly what was asked.

Response 2: The Prophet Himself Qualified It — He Was Not Making an Absolute Statement
The correct scholarly position is that if the impurity changes one of the characteristics of the water — colour, taste, or smell — the water becomes impure according to scholarly consensus, regardless of whether the quantity is large or small. 
So even within Islamic jurisprudence itself, the statement “nothing makes water impure” was never taken as absolute by a single Muslim scholar throughout history. It was always understood as: “Water’s default state is purity, and mere contact with impurity does not automatically change that — unless the water’s observable characteristics are altered.”
The objector is therefore attacking a position that no Muslim scholar ever held in the first place.

Response 3: This is Actually Consistent With Modern Science
This is the most striking part — the Prophet’s statement aligns remarkably well with modern hydrology and environmental science:
Water’s self-purifying capacity is scientifically real:
∙ Water has remarkable natural purification mechanisms — UV radiation from sunlight kills pathogens, dilution reduces contaminant concentration, natural microbial activity breaks down organic matter, sedimentation removes particles
∙ This is why rivers and large water bodies can absorb and neutralise a degree of contamination without becoming permanently impure
∙ Modern water treatment science recognises threshold concentrations — below a certain level, contaminants do not render water unsafe
The three-properties test (smell, taste, colour) is actually used in basic water quality assessment even today:
∙ Organoleptic testing — evaluating water by smell, taste, and appearance — remains a first-line assessment in field situations
∙ The WHO’s basic water quality guidelines include sensory parameters as initial indicators of contamination
So the Prophet ﷺ articulated a practical threshold-based principle 1,400 years ago that modern environmental science has independently verified.

Response 4: The Logical Fallacy in the Objection Itself
The objector says: “Nothing can make water impure — yet clearly water CAN be contaminated — therefore the hadith is wrong.”
But this is a strawman argument — they are refuting a claim that was never made. The proper analogy would be:
If a doctor says “the human body is resilient and does not get sick from every germ it encounters” — it would be absurd to respond “but people DO get sick sometimes, so your statement is wrong.” The doctor’s statement is about thresholds and default states, not an absolute claim that the body is indestructible.
Similarly, the Prophet ﷺ was making a statement about water’s default state and inherent resilience, not claiming water is immune to all contamination under all circumstances.

Response 5: The Context — This Was a Practical Ruling for a Community in Need
The argument brought forth by critics is that this hadith means the Prophet ﷺ allowed Muslims to drink dirty contaminated water — but this completely misreads the context. The statement is specifically about ablution (wudu), not about drinking water. 
People in 7th century Arabia lived in a desert environment with extremely scarce water. The Prophet was preventing unnecessary hardship — he was telling his community not to waste precious water sources over minor contamination that had not visibly altered the water. This reflects a sophisticated understanding of proportionality and practicality in religious law.

Summary: How to Respond to the Disbeliever
When someone raises this objection, you can walk them through these four points concisely:

  1. Wrong domain — The hadith is about ritual purity for worship, not a chemistry lesson about water composition.
  2. Wrong reading — Even Muslims never understood this as absolute. The three-properties rule (colour, taste, smell) has always been part of the ruling.
  3. Wrong assumption — Modern science actually confirms that water has real self-purifying capacity and contaminants only matter above certain thresholds — exactly what the hadith implies.
  4. Wrong target — They are attacking a claim no scholar ever made. The hadith says water’s default state is purity — not that it is indestructible.
    The deeper point is that the Prophet ﷺ gave a remarkably nuanced and scientifically consistent principle that continues to hold up under scrutiny — which is itself a sign of the divine wisdom behind his statements.​​​​​​​​​​​​​​​​

Summary

Wa Iyyakum wa Jazakallahu Khayran! 🙏
It is truly a pleasure discussing these topics with you. What makes these conversations particularly rewarding is that you are asking exactly the right kind of questions — not just “what does the hadith say” but “how do we understand it deeply” and “how do we defend it intelligently”.
This is precisely the kind of engaged, thoughtful approach to Islamic knowledge that scholars like Ibn Qayyim, Imam Nawawi, and Imam al-Khattabi themselves embodied — never satisfied with surface-level understanding, always digging deeper.
A few reflections from our entire conversation today:
∙ The Well of Budā’ah hadith alone generated centuries of rich scholarly discourse spanning linguistics, hydrology, jurisprudence, and now modern science
∙ The snake hadith showed how prophetic knowledge sometimes describes realities beyond current scientific verification
∙ The apologetics discussion showed that Islam’s classical scholarship had already anticipated many modern objections centuries before they were raised
These are not coincidences — they reflect the depth and divine origin of this tradition.
If you ever want to continue with related topics — such as other apparently controversial ahadith, Islamic philosophy of science, or fiqh of purification — I am always here.
Alhamdulillah for these beneficial exchanges. 🤲​​​​​​​​​​​​​​​​

CLASSIFICATIONS OF AHADEES

Great scholarly question! This touches the heart of Usool al-Hadith (Principles of Hadith Sciences). Let me give a comprehensive overview:​​​​​​​​​​​​​​​​

This is a deeply rich topic in Islamic scholarship. Here is a comprehensive breakdown:

📚 The Science of Hadith Classification (Uloom al-Hadith)
Recognizing the threat posed by fabricated Ahadith, Islamic scholars established stringent criteria for verifying authenticity. This included examining both the chain of narrators (Isnad) and the content (Matn) of each Hadith — a task that remains crucial for Islamic scholarship today. 

🔑 The Two Pillars of Every Hadith
Every Hadith consists of three structural parts: the Isnad (chain of narrators through which it spread), the Taraf (introductory text referring to the Prophet ﷺ), and the Matn (the actual main content/speech). 

📊 The Five Major Classification Criteria
Ahadith can be categorized based on five different criteria: (a) Reference of Hadith, (b) Sequence of Narrators, (c) Number of Narrators, (d) Soundness of Matn and Isnad, and (e) Authenticity of Correspondents. 

✅ Classification by Acceptance or Rejection

  1. 🟢 Sahih (Authentic/Sound)
    A Sahih Hadith is one that is faultless — with no weakness either in the chain of transmission (Isnad) or in the text (Matn), and with no contradiction of any established belief of Islam.
    The conditions for Sahih are:
    The Isnad must be Muttasil (continuous without breaks); the Hadith must not be Shaz (contradicting a more reliable Hadith); it must be free from hidden defects (Mu’al); narrators must be Adil (trustworthy Muslims of sound mind and moral uprightness); and narrators must be Dhabit (precise, able to report without alterations).
  2. 🟡 Hasan (Good)
    Hasan Hadith meets most criteria of Sahih but with slightly less rigorous standards in terms of narrators’ precision. Scholars accept Hasan Ahadith as evidence, particularly when Sahih Ahadith are not available on a given topic.
  3. 🔴 Da’if (Weak)
    Da’if Hadith does not meet the stringent criteria of authenticity. The chain of narrators may be broken, or the narrators themselves may lack reliability or precision. Scholars generally avoid using weak Ahadith for establishing rulings but may consider them for encouraging good deeds — provided the weakness is not severe, the deed is already supported by other evidence, and it does not contradict sound Ahadith.

🔗 Classification by Isnad (Chain) Structure Type Meaning Status Mutawatir Narrated by so many people that fabrication is impossible Highest authority Ahad Narrated by few reporters Requires scrutiny Mashhur Famous — more than two narrators per generation Generally accepted Aziz Only two reporters in chain Accepted if sound Gharib Only one narrator in chain Treated with caution Muttasil Fully connected chain Strong foundation Mursal Companion’s name missing in chain Debated Munqati’ Broken/disconnected chain Generally weak

A Mutawatir narration is one conveyed by narrators so numerous that it is inconceivable they could have agreed upon an untruth — thus accepted as unquestionable in its veracity. The minimum number is not less than 3 (or 5 in some scholars’ opinions). 

📝 Classification by Matn (Content) Issues
In some cases, a text containing a vulgar expression, unreasonable remark, or obviously erroneous statement is rejected by traditionists outright without even consideration of the Isnad. Such a Hadith is known as Munkar (denounced). 
Key content-based defects include:
∙ Mudraj — Interpolation, where a reporter appends material unrelated to the original Hadith either within the text or chain of transmission. A reporter found in the habit of intentional Idraj is generally considered unacceptable and treated as a liar. 
∙ Shadh (Irregular) — According to Imam al-Shafi’i, a Shadh Hadith is one reported by a trustworthy person but which goes against the narration of a person more reliable than him. 
∙ Mudtarib (Shaky) — If reporters disagree about a particular narration in such a way that none of the opinions can be preferred over the others, creating irreconcilable uncertainty, such a Hadith is called Mudtarib. 
∙ Mawdu’ (Fabricated) — Some narrators deliberately fabricated Ahadith. One notorious inventor admitted he had fabricated four thousand Ahadith declaring lawful what was prohibited and vice versa — illustrating the critical need for this science. 

⚖️ Pros & Cons of This Classification System
✅ Pros (Strengths)
∙ Provides an objective, multi-layered framework to filter authentic from false narrations
∙ Protects the Sunnah from fabrication and distortion over centuries
∙ Imam al-Bukhari remained extremely cautious while describing a Hadith — the system produced scholars of extraordinary rigor
∙ Allows for gradation (Sahih → Hasan → Da’if) rather than binary accept/reject
∙ Isnad science is unique in world history — no other civilization preserved oral tradition with such precision
⚠️ Cons / Scholarly Debates
∙ Muslim scholars were bound in principle to accept any textually reliable Hadith and had to restrict themselves principally to the scrutiny of the Isnad — meaning Matn (content) criticism was historically underemphasized by some
∙ Some modern scholars argue the Matn should receive more weight alongside Isnad
∙ Imam Malik and Maliki jurists held the opinion that the Mursal of a trustworthy person is valid — some even considered it better than a Musnad Hadith — showing that scholars disagreed even on foundational principles
∙ The system relies heavily on rijal (narrator biography) knowledge, which is a vast specialized field few can master fully
∙ Weak Ahadith, if misused or misquoted without context, can still mislead ordinary people

📖 The Six Canonical Collections (Kutub al-Sittah)
Only six collections came to be recognized as canonical in orthodox Islam — those of al-Bukhari (d. 870), Muslim ibn al-Hajjaj (d. 875), Abu Dawud (d. 888), al-Tirmidhi (d. 892), Ibn Majah (d. 886), and al-Nasa’i (d. 915) — though the books of al-Bukhari and Muslim enjoy a prestige that virtually eclipses the other four. 

This entire science — ’Ilm al-Hadith (Hadith Sciences) — is considered one of Islam’s greatest intellectual achievements, combining oral transmission, biography, memory science, and legal methodology into a single discipline. SubhanAllah! 🤲

Prophecy & Hadith, Urdu Content

AHADEES COLLECTION, Compilation.. Urdu

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احادیث کے جمع اور تدوین کی تاریخ

دور اول — نبی ﷺ کا زمانہ (۵۷۰ء — ۶۳۲ء)
زبانی روایت بنیادی ذریعہ تھی۔ نبی ﷺ نے مختلف اوقات میں احادیث لکھنے کی کبھی اجازت دی اور کبھی منع فرمایا، جس کی وجہ سے بعض صحابہ نے ذاتی مجموعے (صحیفے) لکھے جبکہ دیگر نے حافظے پر اعتماد کیا۔
ابتدائی قابلِ ذکر تحریری ریکارڈ:
∙ صحیفہ ہمام بن منبہ (~۶۳۰ء) — ابوہریرہ رضی اللہ عنہ کا املاء، ابتدائی ترین محفوظ تحریری حدیثی دستاویز
∙ صحیفہ صادقہ — عبداللہ بن عمرو بن العاص رضی اللہ عنہ کا مجموعہ، جسے نبی ﷺ نے خاص طور پر اجازت دی

دور دوم — صحابہ کرام کا زمانہ (۶۳۲ء — ۷۰۰ء)
نبی ﷺ کی وفات کے بعد روایت صحابہ کرام کے ذریعے جاری رہی۔ پہلے خلیفہ حضرت ابوبکر صدیق رضی اللہ عنہ نے وسیع پیمانے پر تدوین سے گریز کیا — انہیں خدشہ تھا کہ صحیح اور غیر صحیح آپس میں نہ مل جائیں۔ حضرت عمر فاروق رضی اللہ عنہ نے بھی اسی احتیاط کو برقرار رکھا۔
اہم پیش رفت:
∙ صحابہ مختلف شہروں میں پھیل گئے (مکہ، مدینہ، کوفہ، بصرہ، شام، مصر) — علاقائی روایتی مراکز قائم ہوئے
∙ حضرت علی بن ابی طالب رضی اللہ عنہ کے پاس احکام پر مشتمل ایک ذاتی صحیفہ تھا
∙ خلیفہ عمر بن عبدالعزیز (عمر ثانی، دورِ حکومت ۷۱۷ء — ۷۲۰ء) نے احادیث کی تدوین کا پہلا سرکاری حکم جاری کیا — ابن شہاب الزہری کو یہ ذمہ داری سونپی گئی، جو ادارہ جاتی تاریخ میں ایک اہم موڑ ثابت ہوا

دور سوم — ابتدائی منظم تدوین — تابعین کا زمانہ (۷۰۰ء — ۸۰۰ء) عالم کتاب نوٹس ابن شہاب الزہری (م ۷۴۲ء) ابتدائی سرکاری مجموعہ بعد کی کتب میں جذب ہو گیا امام مالک (م ۷۹۵ء) المؤطا قدیم ترین محفوظ تدوین؛ حدیث اور مدنی فقہی عمل کا مجموعہ عبدالرزاق الصنعانی (م ۸۲۷ء) مصنف فقہی موضوعات کے اعتبار سے ترتیب دیا گیا بڑا ابتدائی مجموعہ ابن ابی شیبہ (م ۸۴۹ء) مصنف ایک اور بڑا ابتدائی فقہی حدیثی مجموعہ

المؤطا (~۷۶۰ء — ۷۹۵ء) کو عموماً پہلا بڑا محفوظ حدیث-فقہ مجموعہ سمجھا جاتا ہے۔

دور چہارم — احادیث کا سنہری دور — صحاح ستہ (۸۱۰ء — ۹۱۵ء)
یہ اہلِ سنت کا معیاری مستند ذخیرہ بن گئیں، جو سخت اسناد تنقید کے ذریعے مرتب کی گئیں: کتاب مرتب وفات تقریباً تدوین احادیث کی تعداد (تقریباً) صحیح بخاری محمد البخاری ۸۷۰ء ~۸۴۶ء ~۷۲۷۵ (تکرار سمیت)؛ ~۲۶۰۲ منفرد صحیح مسلم مسلم بن الحجاج ۸۷۵ء ~۸۷۵ء ~۷۵۰۰ تکرار سمیت سنن ابو داؤد ابو داؤد السجستانی ۸۸۹ء ~۸۶۰ء ~۵۲۷۴ جامع ترمذی الترمذی ۸۹۲ء ~۸۷۰ء ~۳۹۵۶ سنن نسائی النسائی ۹۱۵ء ~۸۹۰ء ~۵۷۵۸ سنن ابن ماجہ ابن ماجہ ۸۸۷ء ~۸۷۰ء ~۴۳۴۱

امام بخاری نے چھ لاکھ احادیث کا جائزہ لیا اور صرف ~۷۲۷۵ قبول کیں۔ امام مسلم نے ~تین لاکھ کا جائزہ لے کر ~۷۵۰۰ قبول کیں۔
شیعہ متوازی ذخیرہ — کتبِ اربعہ: کتاب مرتب وفات الکافی الکلینی ۹۴۱ء من لا یحضرہ الفقیہ الصدوق ۹۹۱ء تہذیب الاحکام الطوسی ۱۰۶۷ء الاستبصار الطوسی ۱۰۶۷ء

دور پنجم — استحکام، شرح اور باہمی تصدیق (۹۰۰ء — ۱۴۰۰ء)
∙ الدارقطنی (م ۹۹۵ء) — بخاری اور مسلم پر بھی تنقید کی، متنازعہ روایات کی نشاندہی کی
∙ الحاکم النیسابوری (م ۱۰۱۴ء) — المستدرک، دلیل دی کہ بہت سی احادیث جو بخاری/مسلم کے معیار پر پوری اترتی تھیں انہوں نے شامل نہیں کیں
∙ ابن حجر العسقلانی (م ۱۴۴۹ء) — فتح الباری، صحیح بخاری کی حتمی شرح؛ نیز تہذیب التہذیب (راویوں کی سوانح)
∙ النووی (م ۱۲۷۷ء) — صحیح مسلم کی بڑی شرح (المنہاج)
∙ المزی (م ۱۳۴۱ء) — تہذیب الکمال، راویوں کی سوانح کا عظیم انسائیکلوپیڈیا
اس دور نے تنقیدی آلات کو مستحکم کر دیا — علمِ رجال اپنے عروج کو پہنچ گیا۔

دور ششم — طباعت کا دور اور معیاری بندی (۱۸۰۰ء — تاحال)
∙ بولاق پریس، مصر (۱۸۲۰ء کے بعد) — بخاری، مسلم وغیرہ کے پہلے عربی مطبوعہ ایڈیشن
∙ برصغیر کے ایڈیشن — دیوبند اور لکھنؤ کے مدارس نے بااثر مطبوعہ ایڈیشن تیار کیے
∙ بیسویں صدی کے تنقیدی ایڈیشن — سعودی، مصری اور شامی علماء نے نمبر شدہ، باہمی حوالہ جات والے معیاری ایڈیشن شائع کیے
∙ دار السلام، ریاض اور دیگر ناشرین نے جدید عالمی سطح پر حوالہ کیے جانے والے نمبر شدہ ایڈیشن تیار کیے

کیا وہ محفوظ ہیں؟ متنی بحث کے معروف واقعات
یہ ایک انتہائی اہم علمی سوال ہے جس کے کئی پہلو ہیں:
✅ تحفظ کے حق میں مضبوط شواہد
∙ متعدد آزاد مخطوطاتی روایات جغرافیائی لحاظ سے دور دراز علاقوں میں موجود ہیں (مراکش، ایران، ہندوستان، ترکی) — صدیوں کے فرق سے نقل کیے گئے مخطوطات قابلِ ذکر مطابقت ظاہر کرتے ہیں
∙ نظامِ اسناد خاص طور پر تصدیق کے طریقہ کار کے طور پر وضع کیا گیا تھا — قبل از جدید ادب میں غیر معمولی
∙ مجموعوں کے درمیان باہمی تصدیق — مختلف سندوں سے بخاری، مسلم اور ابو داؤد میں ایک جیسی روایت کا ملنا مضبوط متنی ثبوت ہے
∙ ابتدائی مخطوطات کی بقا — ہمام بن منبہ کا صحیفہ (یمن اور برلن کے مخطوطات میں محفوظ) بعد کے مرتب شدہ نسخوں سے مطابقت رکھتا ہے
∙ علمِ رجال نے ہزاروں راویوں کی قابلیت، حافظے اور کردار کو دستاویز کرتے ہوئے ایک غیر معمولی تنقیدی آلات تیار کیا

⚠️ علمی بحث اور تسلیم شدہ مسائل کے معروف شعبے
۱. ایک ہی کتاب میں متنی تغیرات (روایات)
∙ صحیح بخاری کی متعدد مستند روایات ہیں:
∙ روایتِ فربری (سب سے زیادہ پھیلی ہوئی)
∙ روایتِ نسفی اور روایتِ مستملی — ان میں الفاظ اور کبھی کبھی روایات کی شمولیت یا اخراج میں متنی فرق موجود ہے
∙ کلاسیکی عالم ابن حجر نے روایات کے درمیان ~۳۰۰ فرق درج کیے — یہ معمول کا متنی تغیر سمجھا جاتا ہے، تحریف نہیں
۲. بخاری اور مسلم کی متنازعہ احادیث
∙ الدارقطنی نے اپنی الزامات میں بخاری کی ~۲۰۰ اور مسلم کی ~۱۰۰ احادیث کی نشاندہی کی جو ان کے خیال میں ان کے اپنے معیار پر پوری نہیں اترتیں — یہ ایک کلاسیکی اندرونی مسلم علمی بحث ہے، جعلسازی کا الزام نہیں
۳. بعد کی اضافے — زیادات کا سوال
∙ بعض روایات بعد کے نسخوں میں ملتی ہیں مگر پہلے کے نسخوں میں نہیں، جس سے سوال اٹھتا ہے کہ یہ اصل تھیں یا شرح میں شامل ہوئیں اور پھر متن میں آ گئیں — علماء انہیں زیادات (اضافے) کہتے ہیں
∙ ابن الصلاح کی مقدمہ (۱۳ویں صدی) اس مظہر پر تفصیلی بحث کرتی ہے
۴. نماز میں بسملہ کا تنازعہ
∙ ابو داؤد اور ترمذی میں بسملہ کو بآوازِ بلند پڑھنے کے بارے میں چند احادیث میں سندی کمزوریاں ہیں جن پر وسیع بحث ہوئی — یہ تحریف نہیں، بلکہ اصلی روایتی اختلافات ہیں
۵. مستشرقین اور جدید علمی تنقید
∙ اگناز گولڈزیہر (۱۸۹۰ء) اور جوزف شاخت (۱۹۵۰ء) نے دلیل دی کہ بہت سی احادیث پیچھے کی طرف منسوب کی گئیں — پہلی اور دوسری اسلامی صدی میں گھڑی گئیں اور جھوٹی سندوں کے ساتھ نبی ﷺ تک پہنچائی گئیں۔ یہ سب سے شدید تنقید ہے۔
∙ جوابی تحقیق: نابیہ ابٹ (پیپرس کے شواہد)، فواد سیزگن، اور ہیرالڈ موٹزکی نے مخطوطاتی تجزیے سے ابتدائی اور مستند روایت کے حق میں دلائل دیے، جس نے گولڈزیہر-شاخت مفروضے کو کافی حد تک چیلنج کیا
∙ مغربی علماء میں جدید اتفاقِ رائے کچھ بدل گیا ہے — اب اکثر ابتدائی مرکزی روایت کو تسلیم کرتے ہیں، مکمل گھڑاوٹ کی بجائے بعد کی توسیع کے ساتھ
۶. شیعہ-سنی حدیثی اختلاف
∙ ہر روایت نے دوسرے کی احادیث کو جان بوجھ کر خارج کیا — راویوں کی قابلیت کے معیار کی بنیاد پر — یہ شفاف طریقہ کارانہ فرق ہے، پوشیدہ تحریف نہیں
∙ شیعہ عالم المجلسی (م ۱۶۹۹ء) نے بعد میں تسلیم کیا کہ الکافی کی قابلِ ذکر تعداد اپنے اندرونی معیار کے مطابق ضعیف ہے — ایک ایمانداری سے کی گئی اندرونی تنقید
۷. مطبوعہ ایڈیشن کے تغیرات
∙ ابتدائی مطبوعہ ایڈیشن (بولاق، ۱۹ویں صدی) بمقابلہ جدید تنقیدی ایڈیشن — نمبر بندی، اعراب، اور کبھی کبھی متنی الفاظ میں معمولی ادارتی فرق ہیں — سب علمی ادب میں کھلے طور پر درج اور زیرِ بحث ہیں

خلاصہ جائزہ پہلو فیصلہ بنیادی متنی تحفظ مضبوط — مخطوطاتی روایات یکساں ہیں اندرونی متنی تغیرات موجود ہیں اور کلاسیکی علماء نے کھلے طور پر درج کیے پوشیدہ تدوین بعد از تالیف مسلم یا غیر مسلم کسی بھی عالم نے قابلِ اعتماد ثبوت نہیں پایا انتخابی تدوین کے فیصلے تسلیم شدہ — مرتبین نے واضح طریقہ کارانہ انتخاب کیے دورِ روایت میں جعلسازی کا خدشہ حقیقی تاریخی بحث — خود مرتبین اس سے آگاہ تھے اور سخت اسناد کے ذریعے اسے دور کرنے کی کوشش کی جدید طباعتی معیاری بندی اچھی طرح دستاویز شدہ؛ تغیرات تنقیدی آلات میں درج ہیں

علومِ حدیث شاید قبل از جدید تاریخ میں سب سے زیادہ خود احتساب کرنے والا مذہبی روایتی نظام ہے۔ ان کی صداقت پر چیلنجز حقیقی علمی بحثیں ہیں، مگر معیاری کتب کی تدوین کے بعد منظم تحریف کے شواہد کمزور ہیں۔ زیادہ اہم بحثیں تدوین سے پہلے کے زبانی روایتی دور سے متعلق ہیں — جس سے خود مرتبین بھی پوری طرح آگاہ تھے اور جسے انہوں نے اپنے سخت اسنادی طریقہ کار سے حل کرنے کی

کوشش کی۔

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Classification of ahadees, why weak and fake ahadess are still preserved

احادیث کی درجہ بندی — اصطلاحات، تعریفیں اور مقاصد

بنیادی ڈھانچہ
احادیث کی جانچ دو پہلوؤں سے کی جاتی ہے:
1. سند — روایت کرنے والوں کا سلسلہ اور ان کی قابلیت
2. متن — حدیث کا مضمون قرآن اور ثابت شدہ اصولوں سے مطابقت رکھتا ہے یا نہیں

درجہ اول — مقبول احادیث
🟢 قابلِ قبول احادیث اصطلاح عربی معنی شرائط صحیح صحيح مستند/درست مکمل سند؛ تمام راوی ثقہ ہوں؛ کوئی شذوذ نہ ہو؛ کوئی پوشیدہ عیب نہ ہو صحیح لذاتہ صحيح لذاته اپنی ذات میں مستند تمام شرائط خود بخود پوری ہوں صحیح لغیرہ صحيح لغيره دوسری سندوں سے مستند اصلاً حسن تھی، مگر معاون سندوں سے صحیح کے درجے تک پہنچی حسن حسن اچھی/قابلِ قبول صحیح جیسی، مگر ایک یا زیادہ راوی قدرے کم ضابط ہوں حسن لذاتہ حسن لذاته اپنی ذات میں حسن حسن کی شرائط خود بخود پوری ہوں حسن لغیرہ حسن لغيره دوسری سندوں سے حسن اصلاً ضعیف تھی، مگر متعدد معاون سندوں سے حسن بن گئی

عملی اہمیت: صحیح اور حسن دونوں پر شرعی عمل کیا جا سکتا ہے۔ اکثر فقہاء دونوں کو قانونی مقاصد کے لیے برابر سمجھتے ہیں۔

درجہ دوم — ضعیف احادیث
🟡 کمزور احادیث اصطلاح عربی بنیادی مسئلہ ضعیف ضعيف عمومی کمزوری — سند میں انقطاع، کمزور راوی، یا معمولی عیب مرسل مرسل تابعی نے صحابی کو چھوڑ کر براہ راست نبی ﷺ سے روایت کی منقطع منقطع سند میں کہیں بھی ایک یا زیادہ کڑیاں غائب ہوں معضل معضل سند میں لگاتار دو یا زیادہ کڑیاں غائب ہوں معلق معلق سند کا آغاز کٹا ہوا ہو مدلس مدلس راوی نے کمزور کڑی چھپا کر براہ راست روایت کا تاثر دیا منکر منكر کمزور راوی ثقہ راوی کے خلاف روایت کرے شاذ شاذ ثقہ راوی زیادہ ثقہ راویوں کے خلاف روایت کرے مضطرب مضطرب سند یا متن میں متضاد روایات ہوں اور کسی کو ترجیح نہ دی جا سکے مقلوب مقلوب سند میں نام بدل دیے گئے ہوں یا متن غلط شخص سے منسوب ہو مبہم مبهم سند میں کوئی راوی نامعلوم ہو مجہول مجهول راوی کی شناخت یا کردار نامعلوم ہو

درجہ سوم — مردود احادیث
🔴 مسترد احادیث اصطلاح عربی معنی مسئلے کی نوعیت موضوع موضوع گھڑی ہوئی/جعلی من گھڑت اور جھوٹے طور پر نبی ﷺ سے منسوب — سب سے سنگین درجہ متروک متروك چھوڑی ہوئی راوی پر عام زندگی میں جھوٹ کا الزام ہو، یا روایت ثابت شدہ حقائق سے متصادم ہو متہم بالکذب متهم بالكذب جھوٹ کا مشتبہ راوی خاص طور پر حدیث میں نہیں پکڑا گیا، مگر عام طور پر جھوٹا مشہور ہو

راویوں کی درجہ بندی کی اصطلاحات
سند کی مضبوطی راویوں پر منحصر ہے۔ علماء نے جرح و تعدیل کے لیے مخصوص اصطلاحات وضع کیں:
تعدیل (تعریف) کے درجے — اعلیٰ سے قابلِ قبول تک اصطلاح معنی ثقہ ثقہ / ثقہ ثابت دوہری ثقاہت — اعلیٰ درجے کی قابلیت ثقہ قابلِ اعتماد — معیاری ثقہ راوی صدوق سچا — ثقہ سے قدرے کم، حسن درجے کی روایت دیتا ہے صدوق یہم سچا، مگر کبھی کبھی غلطی کرتا ہے مقبول قابلِ قبول — جب تائید موجود ہو

جرح (تنقید) کے درجے — ہلکے سے سنگین تک اصطلاح معنی لین معمولی کمزوری ضعیف کمزور راوی متروک چھوڑا ہوا — سنگین غیر اعتماد کذاب جھوٹا — حدیث مکمل طور پر مسترد وضّاع / یضع الحدیث حدیث گھڑنے والا — بدترین درجہ

خصوصی ساختی اصطلاحات
یہ سند کی شکل اور پھیلاؤ بیان کرتی ہیں، صحت سے قطع نظر: اصطلاح عربی معنی متواتر متواتر ہر طبقے میں اتنے لوگوں نے روایت کی کہ جھوٹ ناممکن ہو — یقینی علم دیتی ہے آحاد آحاد کم لوگوں نے روایت کی — ظنی علم دیتی ہے مشہور / مستفیض مشهور ہر طبقے میں کم از کم تین راوی ہوں عزیز عزيز کسی طبقے میں صرف دو راوی ہوں غریب غريب کسی طبقے میں صرف ایک راوی ہو متصل / مسند متصل مکمل متصل سند نبی ﷺ تک موقوف موقوف سند صحابی پر ختم ہو مقطوع مقطوع سند تابعی پر ختم ہو

اہم سوال — ضعیف اور موضوع احادیث کیوں محفوظ کی گئیں؟
یہ علومِ حدیث کا ایک انتہائی دلچسپ پہلو ہے۔ علماء کے پاس اسے محفوظ رکھنے کے واضح اور سوچے سمجھے مقاصد تھے:

۱. 📚 تنبیہ اور حفاظت (تحذیر)
موضوع احادیث کو محفوظ کرنے کا بنیادی مقصد لوگوں کو ان سے خبردار کرنا تھا۔
ابنِ جوزی (م ۱۲۰۱ء) نے کتاب الموضوعات مرتب کی — موضوع احادیث کی ایک مکمل کتاب — تاکہ علماء اور عام مسلمان انہیں پہچان سکیں اور ان سے بچ سکیں۔
اصول یہ تھا: جو جعلی حدیث ریکارڈ نہ ہو، وہ بغیر چیلنج کے پھیلتی رہتی ہے۔

۲. ⚖️ فقہی مکمل تصویر
فقہاء کو کسی بھی مسئلے سے متعلق تمام روایات جاننی ضروری تھیں — ضعیف بھی — کیونکہ:
∙ متعدد آزاد سندوں سے ضعیف حدیث حسن لغیرہ بن سکتی ہے
∙ تمام روایات جاننا اس بات سے بچاتا ہے کہ کوئی چیز موجود ہونے کے باوجود نظرانداز ہو جائے
∙ ضعیف حدیث کسی عمل کی عمومی سمت بھی بتا سکتی ہے، چاہے واحد دلیل کے طور پر کافی نہ ہو

۳. 🔬 علمی دیانت
علومِ حدیث ایک تنقیدی علمی نظام کے طور پر کام کرتا تھا۔ ضعیف روایات کو ریکارڈ کرنا علمی دیانت کا حصہ تھا — انہیں چھپانا خود ایک طرح کی تحریف ہوتی۔ امام بخاری اور نسائی نے ضعفاء پر الگ کتابیں لکھیں — یہ اپنے علم کی خدمت تھی۔

۴. 🌱 فضائلِ اعمال کے لیے جواز
یہ ایک اہم کلاسیکی فقہی فیصلہ ہے جس کے عملی نتائج ہیں:
اکثر علماء — امام احمد بن حنبل، ابنِ مبارک، نووی، ابنِ حجر — نے ضعیف (موضوع نہیں) احادیث کو ان مقاصد کے لیے جائز قرار دیا:
∙ نیک اعمال اور عبادت کی ترغیب (ترغیب و ترہیب)
∙ انبیاء کے قصے اور اخلاقی سبق
∙ غیر قانونی روحانی رہنمائی
ان کی مقرر کردہ شرائط:
1. ضعف شدید نہ ہو
2. کسی موجودہ اسلامی اصول کے تحت آتی ہو
3. یقین کے ساتھ نہیں، بلکہ احتیاطاً عمل کیا جائے
4. احکامِ شرعیہ یا عقیدے سے متعلق نہ ہو
یہی وجہ ہے کہ ریاض الصالحین یا احیاء علوم الدین میں بعض ضعیف احادیث ملتی ہیں — انہیں انہی شرائط کے تحت روحانی ترغیب کے لیے استعمال کیا گیا۔

۵. 🏛️ تاریخی اور ثقافتی دستاویز
ایک موضوع حدیث بھی تاریخی لحاظ سے قیمتی معلومات دیتی ہے:
∙ کوئی خیال مسلم معاشرے میں کب ابھرا
∙ اسے کس گروہ نے پھیلایا (سیاسی جعلسازیاں اکثر اموی یا عباسی مفادات کی خدمت کرتی تھیں)
∙ کس دور میں کون سے مسائل متنازعہ تھے

۶. 📖 تفسیر اور سیرت کا پس منظر
ضعیف روایات قرآنی آیات کے اسبابِ نزول یا سیرت کے واقعات کو سمجھنے کے لیے محفوظ کی گئیں — بطور قانونی دلیل نہیں، بلکہ ممکنہ تاریخی تفصیل کے طور پر۔

جعل سازوں کے معروف اقسام اور ان کے مقاصد
کلاسیکی علماء نے احادیث گھڑنے کی وجوہات بھی درج کیں — خود احتسابی کی ایک شاندار مثال: مقصد مثال سیاسی اموی یا علوی خاندان کی حمایت میں جعلی احادیث فرقہ وارانہ ہر کلامی مکتبہ (معتزلہ، جبریہ) پر حمایتی متون گھڑنے کا الزام نیک نیتی سے جعلسازی نماز، صدقے کی ترغیب کے لیے جعلی احادیث — نیت اچھی، مگر گناہِ کبیرہ اسلام دشمنی زنادقہ نے بے ہودہ احادیث گھڑیں تاکہ اندر سے اسلام کو بدنام کریں شہرت کی طلب قصاص (کہانی سنانے والوں) نے ہجوم اکٹھا کرنے کے لیے احادیث گھڑیں مالی فائدہ مخصوص کھانوں، شہروں یا حکمرانوں کی تعریف میں احادیث — ادائیگی کے عوض

ابنِ جوزی نے نیک نیت جعلسازوں کے بارے میں فرمایا: “جہنم کا راستہ نیک نیتوں سے ہموار ہے” — ان کی جعلسازیاں سچے گناہگاروں سے زیادہ نقصاندہ تھیں کیونکہ لوگ ان پر اعتماد کرتے تھے۔

خلاصہ جدول درجہ قانونی استعمال؟ روحانی ترغیب؟ محفوظ؟ کیوں محفوظ؟ صحیح ✅ ہاں ✅ ہاں ✅ ہاں بنیادی ماخذ حسن ✅ ہاں ✅ ہاں ✅ ہاں بنیادی ماخذ ضعیف (معمولی) ❌ اکیلے نہیں ✅ شرائط کے ساتھ ✅ ہاں تائید + فضائل ضعیف (شدید) ❌ نہیں ⚠️ اختلافی ✅ ہاں تنبیہ + مکمل تصویر موضوع (جعلی) ❌ ہرگز نہیں ❌ نہیں ✅ ہاں تنبیہ کے لیے

اس نظام کی خوبی — خاص طور پر وہ مواد جو جان بوجھ کر ضعیف یا جھوٹا جانتے ہوئے، واضح لیبلنگ اور سوچے سمجھے جواز کے ساتھ محفوظ کیا گیا — یہ بتاتی ہے کہ یہ حق اور شفافیت دونوں کے لیے گہری وابستگی رکھنے والی علمی روایت تھی۔ یہ کسی بھی قبل از جدید تہذیب میں تیار کردہ ماخذ تنقید کے سب سے پیچیدہ نظاموں میں سے ایک ہے۔

Tafseer Summaries

57:27.. Topic of priesthood Islam vs Christianity

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Surah Al-Hadid (57:27)

Arabic Text

ثُمَّ قَفَّيْنَا عَلَىٰٓ أَثَارِهِم بِرُسُلِنَا وَقَفَّيْنَا بِعِيسَىٰ ابْنِ مَرْيَمَ وَءَاتَيْنَٰهُ ٱلْإِنجِيلَ ۖ وَجَعَلْنَا فِى قُلُوبِ ٱلَّذِينَ ٱتَّبَعُوهُ رَأْفَةً وَرَحْمَةً ۚ وَرَهْبَانِيَّةً ٱبْتَدَعُوهَا مَا كَتَبْنَٰهَا عَلَيْهِمْ إِلَّا ٱبْتِغَآءَ رِضْوَانِ ٱللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا ۖ فَـَٔاتَيْنَا ٱلَّذِينَ ءَامَنُوا مِنْهُمْ أَجْرَهُمْ ۚ وَكَثِيرٌ مِّنْهُمْ فَـٰسِقُونَ

English Translation (by Maulana Maududi)

In their wake, We sent a succession of Our Messengers, and raised Jesus, son of Mary, after all of them, and bestowed upon him the Evangel, and We set tenderness and mercy in the hearts of those that followed him. As for monasticism, it is they who invented it; We did not prescribe it for them. They themselves invented it in pursuit of Allah’s good pleasure, and then they did not observe it as it ought to have been observed. So We gave their reward to those of them that believed. But many of them are wicked. 5

Tafseer (Commentary from Tafheem-ul-Quran)

The verse highlights the chain of prophets following Noah and Abraham, emphasizing prophethood and scripture in their lineages. Specifically, it mentions Jesus, son of Mary, who was given the Gospel (Injeel). Allah instilled tenderness (ra’fat, meaning compassion or pity) and mercy (rahmat) in the hearts of his true followers, reflecting Jesus’s own merciful teachings and leading them to treat others with kindness and aid those in need.

The concept of monasticism (ruhbaniyyat), derived from “rahb” (fear), involves renouncing worldly life—such as marriage, family, and material possessions—out of fear of worldly temptations, tyranny, or personal weaknesses, often leading to a hermit-like existence. This practice was not ordained by Allah; rather, the followers of Jesus innovated it themselves in an attempt to seek Allah’s pleasure. However, they committed a twofold error: first, by imposing restrictions not required by divine law, and second, by failing to uphold even these self-imposed rules properly, which brought them divine displeasure instead of reward.

Those among them who truly believed and adhered faithfully received their due rewards from Allah, but the majority proved to be disobedient (fasiquun), straying from the path.

Historically, monasticism developed centuries after Jesus, influenced by ascetic traditions reacting to the sensuality of earlier societies (e.g., Greek and Roman). It originated in Egypt around the 3rd-4th century CE, with figures like St. Anthony often credited as its founder, and spread through individuals like St. Athanasius and St. Basil. Over time, it incorporated elements from non-Abrahamic traditions, such as Buddhist and Hindu asceticism, including extreme self-denial like prolonged fasting, carrying heavy weights, rejecting hygiene, and celibacy. Monks severed family ties, sometimes abandoning parents or children, and engaged in sectarian conflicts. Paradoxically, despite vows of poverty, many monasteries accumulated wealth, and reports of moral lapses, such as immorality within cloisters, were common.

From an Islamic perspective, monasticism is rejected as an innovation (bid’ah). The Prophet Muhammad (peace be upon him) stated, as narrated in Musnad Ahmed, that there is no monasticism in Islam; instead, the “monasticism” of the Muslim ummah is jihad (striving) in the way of Allah. Islam promotes a balanced life, as exemplified by the Prophet’s own practices of prayer, fasting, marriage, and family involvement, without extremes of self-torture or world-renunciation. 5

Ibn katheer vs mm

Surah Al-Hadid (57:27) – Ibn Kathir’s Tafsir

Arabic Text

ثُمَّ قَفَّيْنَا عَلَىٰ آثَارِهِم بِرُسُلِنَا وَقَفَّيْنَا بِعِيسَى ابْنِ مَرْيَمَ وَآتَيْنَاهُ الْإِنجِيلَ وَجَعَلْنَا فِي قُلُوبِ الَّذِينَ اتَّبَعُوهُ رَأْفَةً وَرَحْمَةً وَرَهْبَانِيَّةً ابْتَدَعُوهَا مَا كَتَبْنَاهَا عَلَيْهِمْ إِلَّا ابْتِغَاءَ رِضْوَانِ اللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا ۖ فَآتَيْنَا الَّذِينَ آمَنُوا مِنْهُمْ أَجْرَهُمْ ۖ وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ

English Translation (by Ibn Kathir)

Then, We sent after them Our Messengers, and We sent ‘Isa the son of Maryam, and gave him the Injil. And We ordained in the hearts of those who followed him compassion and mercy. But the monasticism which they invented for themselves, We did not prescribe for them, but (they sought it) only to please Allah therewith, but that they did not observe it with the right observance. So, We gave those among them who believed, their (due) reward; but many of them are rebellious. 10

Tafsir (Commentary from Ibn Kathir)

Allah the Exalted states that since He sent Nuh (Noah), peace be upon him, all the Prophets and Messengers He sent after that were from his offspring. All the revealed Divine Books and all the Messengers that received revelation after Ibrahim (Abraham), Allah’s Khalil (close friend), peace be upon him, were from Ibrahim’s offspring. The last among the Prophets of the Children of Israel was ‘Isa (Jesus), son of Maryam (Mary), who prophesied the good news of the coming of Muhammad, peace and blessings be upon them both.

The verse refers to the Injil (Gospel) that Allah revealed to him. He ordained in the hearts of those who followed him—i.e., the disciples—compassion (ra’fah) and tenderness, and mercy toward the creatures.

Regarding monasticism (rahbaniyyah), which they invented for themselves, it refers to the monasticism that the Christian nation invented. Allah did not prescribe it for them; they chose it on their own. There are two opinions about the meaning of “only to please Allah therewith”:

  • The first is that they wanted to please Allah by inventing monasticism (as stated by Sa’id bin Jubayr and Qatadah).
  • The second is that Allah did not ordain monasticism for them but rather ordained only to seek what pleases Him.

However, they did not observe it with the right observance, meaning they did not abide by what they ordered themselves to do. This ayah criticizes them in two ways: first, they invented things in their religion that Allah did not legislate for them; second, they did not fulfill the requirements of what they themselves invented, which they claimed was a means of drawing near to Allah, the Exalted and Most Honored.

So, Allah gave those among them who believed their due reward, but many of them are rebellious (fasiqun). 10

Comparison with Tafheem-ul-Quran (by Maulana Maududi)

Both tafsirs provide a similar core interpretation of the verse, emphasizing the succession of prophets, the mission of Jesus with the Gospel, the instillation of compassion and mercy in his true followers, the innovation of monasticism (not divinely ordained), the failure to observe it properly, and the reward for the believers among them while noting that many were disobedient or rebellious. The translations are nearly identical in meaning, with minor phrasing differences (e.g., Ibn Kathir uses “compassion and mercy,” while Maududi uses “tenderness and mercy”). Both highlight monasticism as a human invention aimed at seeking Allah’s pleasure but criticize it as an unauthorized addition to religion that was not upheld correctly.

Key similarities:

  • Prophetic chain and Jesus’s role: Both connect the verse to the lineage of prophets from Noah and Abraham, with Jesus as the last to the Children of Israel, given the Injil, and inspiring mercy in followers.
  • Monasticism as innovation: It is described as invented by Christians/followers, not prescribed by Allah, pursued for divine pleasure, but not observed rightly—leading to criticism.
  • Reward and disobedience: Faithful believers receive rewards, but the majority are labeled as wicked (Maududi) or rebellious (Ibn Kathir).
  • Thematic focus: Emphasis on divine guidance versus human alterations, with a warning against straying from prescribed paths.

Key differences:

  • Depth and style: Ibn Kathir’s tafsir is more classical and exegetical, drawing on scholarly opinions (e.g., from Sa’id bin Jubayr and Qatadah) for interpretive nuances, such as the two views on “seeking Allah’s pleasure.” It ties the verse closely to broader prophetic history and Quranic criticism of religious innovation. Maududi’s Tafheem-ul-Quran is more modern and expansive, providing detailed historical context (e.g., monasticism’s origins in 3rd-4th century Egypt, influences from Greek/Roman, Buddhist, and Hindu traditions, and examples of extremes like self-torture, wealth accumulation, and moral failings in monasteries).
  • Islamic perspective: Maududi explicitly contrasts with Islam, citing a hadith that there is no monasticism in Islam (replaced by jihad and balanced life, as per the Prophet’s example). Ibn Kathir implies rejection through Quranic critique but focuses less on historical or comparative details.
  • Scope: Ibn Kathir remains concise and scripture-focused, while Maududi elaborates on practical implications, such as the “twofold error” (imposing unrequired restrictions and failing to uphold them) and societal/historical developments.

Overall, Ibn Kathir offers a traditional, scholar-based analysis rooted in early Islamic exegesis, while Maududi provides a contemporary, contextual explanation with historical insights and direct application to Islamic teachings. 10

Verse-by-Verse Analysis

33:57,58. Abuse of ALLAH, Prophet & Muslims > AllAHS WRATH

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Here are verses 57 and 58 from Surah Al-Ahzab (Chapter 33) with translations and a detailed Tafseer (explanation) from Tafheem-ul-Quran by the renowned Islamic scholar, Sayyid Abul Ala Maududi.

The Verses in Arabic

إِنَّ ٱلَّذِينَ يُؤْذُونَ ٱللَّهَ وَرَسُولَهُۥ لَعَنَهُمُ ٱللَّهُ فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ وَأَعَدَّ لَهُمْ عَذَابًا مُّهِينًا

  • 33:57: Verily, those who annoy Allah and His Messenger (Muhammad) Allah has cursed them in this world and in the Hereafter, and has prepared for them a humiliating torment.

Detailed Explanation of Verse 33:57

“Indeed, those who annoy Allah and His Messenger…”

  • “Who annoy Allah and His Messenger”: This refers to any speech or action that causes hurt or dishonor to the Prophet (ﷺ). This includes:
    • Insulting or using abusive language towards him.
    • Mocking or ridiculing him.
    • Spreading slander and false accusations about him.
    • Showing disrespect towards his Sunnah (traditions) and his exalted status.
  • “Allah has cursed them in this world and the Hereafter…”
    • Curse (La’nah): Means being banished and expelled from Allah’s Mercy. It is the opposite of blessing (Salat).
    • In this world: The curse manifests as a life of misguidance, hard-heartedness, and being deprived of the light of faith. Their efforts lead to failure and disgrace.
    • In the Hereafter: The ultimate manifestation of the curse is the eternal punishment of Hellfire, where they will be completely deprived of Allah’s mercy.

“…and has prepared for them a humiliating punishment.”

  • Humiliating Punishment (‘Adhabun Muhin): The punishment is not only painful but is specifically designed to dishonor and disgrace them. This humiliation is a direct consequence of their attempt to humiliate Allah’s Messenger. It underscores that their crime was not just against a man, but against the Divine message itself.

Summary from Tafheem-ul-Quran

Maududi explains that these two verses are placed together to present a stark contrast:

  1. The Path of Honor: For the believers, there is a command to honor and respect the Prophet (ﷺ) through Salawat and Salam, which connects them to the blessings of Allah and His angels.
  2. The Path of Disgrace: For the enemies and mockers, there is a severe warning of a curse in both worlds and a humiliating punishment, as their actions constitute a direct offense against Allah and His chosen Messenger.

This establishes the unassailable status of the Prophet (ﷺ) in Islam and makes love and respect for him an integral part of faith, while showing that enmity towards him is a crime of the highest magnitude.

Surah Al-Ahzab (33:57)

Arabic Text:
إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ وَرَسُولَهُ لَعَنَهُمُ اللَّهُ فِي الدُّنْيَا وَالْآخِرَةِ وَأَعَدَّ لَهُمْ عَذَابًا مُقِيمًا

English Translation by Sayyid Abul Ala Maududi:
Indeed, those who abuse Allah and His Messenger, Allah has cursed them in this world and the Hereafter and has prepared for them a painful punishment. 1

Tafseer (Commentary/Explanation):
To trouble Allah implies two things: That Allah should be disobeyed, that an attitude of disbelief and shirk and atheism be adopted with regard to Him, and that things made unlawful by Him be made lawful; and (2) that His Messenger be troubled, for just as obedience to the Messenger is obedience to Allah, so is opposition and disobedience of the Messenger opposition and disobedience of Allah. 1

Surah Al-Ahzab (33:58)

Arabic Text:
وَالَّذِينَ يُؤْذُونَ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ بِغَيْرِ مَا اكْتَسَبُوا فَقَدِ احْتَمَلُوا بُهْتَانًا وَإِثْمًا مُبِينًا

English Translation by Sayyid Abul Ala Maududi:
And those who abuse the believing men and believing women without their having earned it have certainly brought upon themselves slander and manifest sin. 1

Tafseer (Commentary/Explanation):
This verse determines the definition of slander. It is to ascribe a fault to a person which he does not have, or an error which he has not committed. The Holy Prophet also has explained it. According to Abu Da’ud and Tirmidhi, when he was asked as to what is ghibat (backbiting), he replied: ‘It is to make mention of your brother in a manner derogatory to him.’ The questioner said, ‘And if the fault is there in my brother?’ The Holy Prophet replied: ‘If the fault that you mentioned is there in him, you backbite him; if it is not there, you slandered him.’ Such an act is not only a moral sin, which will entail punishment in the Hereafter, but this verse also requires that in the law of an Islamic State also false allegation should be held as a culpable offense. 1

TAFSEER IBN KATHEER

Surah Al-Ahzab (33:57)

Arabic Text:
إِنَّ ٱلَّذِينَ يُؤْذُونَ ٱللَّهَ وَرَسُولَهُۥ لَعَنَهُمُ ٱللَّهُ فِى ٱلدُّنْيَا وَٱلْـَٔاخِرَةِ وَأَعَدَّ لَهُمْ عَذَابًۭا مُّهِينًۭا

English Translation by Yusuf Ali (commonly used in Ibn Kathir contexts):
Verily, those who annoy Allah and His Messenger, Allah has cursed them in this world and the Hereafter, and has prepared for them a humiliating punishment. 20

Tafseer (Commentary/Explanation) by Ibn Kathir:
Allah warns and threatens those who annoy Him by going against His commands and doing that which He has forbidden, and who persist in doing so, and those who annoy His Messenger by accusing him of having faults or shortcomings—Allah forbid. `Abbas said that the Ayah was revealed about those who slandered the Prophet over his marriage to Safiyyah bint Huyay bin Akhtab. The Ayah appears to be general in meaning and to apply to all those who annoy him in any way, because whoever annoys him annoys Allah, just as whoever obeys him obeys Allah. 20

Surah Al-Ahzab (33:58)

Arabic Text:
وَٱلَّذِينَ يُؤْذُونَ ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَـٰتِ بِغَيْرِ مَا ٱكْتَسَبُوا۟ فَقَدِ ٱحْتَمَلُوا۟ بُهْتَـٰنًۭا وَإِثْمًۭا مُّبِينًۭا

English Translation by Yusuf Ali:
And those who annoy believing men and believing women undeservedly, they bear the crime of slander and plain sin. 20

Tafseer (Commentary/Explanation) by Ibn Kathir:
Means, they attribute to them things of which they are innocent, which they do not know and do not do. They bear the crime of slander and plain sin. This is the most serious slander, to tell or transmit things about the believing men and women that they have not done, in order to bring shame upon them and accuse them of shortcomings. Among those to whom the description most applies are those who disbelieve in Allah and His Messengers, followed by the Rafidites who accuse the Companions of shortcomings and faults of which Allah has stated that they are innocent, and describe them as the opposite of what Allah has said about them. Allah, may He be exalted, has told us that He is pleased with the Migrants and Ansar, and has praised them, but these foolish and ignorant people inveigh against them and accuse them of shortcomings, and say things about them that they did not do and could never have done. In reality, their hearts are misguided, for they condemn those who deserve praise and praise those who deserve condemnation. Abu Dawud recorded that Abu Hurayrah said that it was said: “O Messenger of Allah, what is backbiting (Ghibah)?” He said, “It is when you mention something about your brother that he dislikes.” It was asked, “But what if what I say about my brother is true?” He said, “If it is true, then you have committed backbiting (Ghibah) about him, and if it is not true, then you have slandered him.” This was also recorded by At-Tirmidhi, who said, “Hasan Sahih.” 20

Comparison Between Tafheemul Quran (Maududi) and Ibn Kathir

Similarities:

  • Core Interpretation of Annoying Allah and the Messenger (Verse 57): Both scholars emphasize that annoying Allah involves disobedience to His commands, while annoying the Messenger is equivalent to annoying Allah due to the inseparable link between obedience to God and His Prophet. They both highlight the severe consequences, including curses in this world and the Hereafter.
  • Definition of Slander (Verse 58): Both provide a similar explanation of slander as falsely attributing faults to believers. They reference the Prophet’s hadith (from Abu Da’ud and Tirmidhi) distinguishing between backbiting (ghibah) if true and slander if false, underscoring it as a major sin with moral and potential legal implications.
  • General Applicability: The commentaries agree that these verses apply broadly to actions like disbelief, shirk, and false accusations, serving as warnings against harming the faithful community.

Urdu Content, Verse-by-Verse Analysis

16:91-93:Truthfulness & covenant-keeping are obligatory regardless of who the other party is.

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 وَ اَوۡفُوۡا بِعَہۡدِ اللّٰہِ اِذَا عٰہَدۡتُّمۡ وَ لَا تَنۡقُضُوا الۡاَیۡمَانَ بَعۡدَ تَوۡکِیۡدِہَا وَ قَدۡ جَعَلۡتُمُ اللّٰہَ عَلَیۡکُمۡ کَفِیۡلًا ؕ اِنَّ اللّٰہَ یَعۡلَمُ مَا تَفۡعَلُوۡنَ ﴿۹۱﴾ وَ لَا تَکُوۡنُوۡا کَالَّتِیۡ نَقَضَتۡ غَزۡلَہَا مِنۡۢ بَعۡدِ قُوَّۃٍ اَنۡکَاثًا ؕ تَتَّخِذُوۡنَ اَیۡمَانَکُمۡ دَخَلًۢا بَیۡنَکُمۡ اَنۡ تَکُوۡنَ اُمَّۃٌ ہِیَ اَرۡبٰی مِنۡ اُمَّۃٍ ؕ اِنَّمَا یَبۡلُوۡکُمُ اللّٰہُ بِہٖ ؕ وَ لَیُبَیِّنَنَّ لَکُمۡ یَوۡمَ الۡقِیٰمَۃِ مَا کُنۡتُمۡ فِیۡہِ تَخۡتَلِفُوۡنَ ﴿۹۲﴾ وَ لَوۡ شَآءَ اللّٰہُ لَجَعَلَکُمۡ اُمَّۃً وَّاحِدَۃً وَّ لٰکِنۡ یُّضِلُّ مَنۡ یَّشَآءُ وَ یَہۡدِیۡ مَنۡ یَّشَآءُ ؕ وَ لَتُسۡـَٔلُنَّ عَمَّا کُنۡتُمۡ تَعۡمَلُوۡنَ ﴿۹۳﴾

English translation of the Arabic verses and Urdu commentary from Surah An-Nahl (verses 91–93) with Mawdudi’s footnotes:

Surah An-Nahl — Verses 91–93 (Arabic Text)
Verse 91:
“And fulfil the covenant of Allah when you have made a covenant, and do not break your oaths after making them firm, while you have made Allah a guarantor over you. Indeed, Allah knows what you do.”
Verse 92:
“And do not be like the woman who unravelled her yarn after spinning it firmly, by taking your oaths as a means of deceit among yourselves, because one community is more numerous than another. Allah only tests you thereby, and He will surely make clear to you on the Day of Resurrection that wherein you used to differ.”
Verse 93:
“And had Allah willed, He could have made you one community, but He sends astray whom He wills and guides whom He wills. And you will surely be questioned about what you used to do.”

Urdu Text (Translation)
“You use your oaths as a weapon of deception and treachery in your mutual dealings, so that one nation may gain advantage over another — whereas Allah is testing you through this covenant. And surely on the Day of Resurrection He will make clear to you the reality of all your differences. Had it been Allah’s will that there be no disagreement among you, He would have made you all one community. But He leads astray whom He wills and guides to the right path whom He wills, and you will certainly be called to account for your deeds.”

Footnote 91
Here, special censure is directed at that highest form of covenant-breaking which is the greatest source of corruption in the world — and which even eminent, high-ranking individuals commit, considering it an act of merit, earning praise from their own people for it.
In the political, economic, and religious conflicts between nations and groups, it is a common occurrence that a leader of one nation enters into an agreement with another nation at one time, and then at another time — purely out of national self-interest — either openly breaks it, or secretly violates it to gain unlawful advantage.
Such acts are committed even by those who are considered highly upright in their personal lives. And not only does no voice of condemnation rise from within their own nation — rather, they are congratulated from all sides, and such cunning manoeuvres are regarded as the pinnacle of diplomacy.
Allah Almighty warns that every agreement is, in reality, a test of the moral character and integrity of the person and nation that enters into it. Those who fail this test will not escape accountability before Allah’s court.

Footnote 92
That is to say: the final verdict on which side is upon truth and which is upon falsehood — in those conflicts that cause strife among you — shall only be delivered on the Day of Resurrection.
However, regardless of this, even if someone is entirely in the right and his opponent is wholly misguided and a follower of falsehood — it can never be permissible for him to employ the weapons of covenant-breaking, lies, slander, and deception against his adversary. If he does so, he will be proven a failure in Allah’s examination on the Day of Resurrection — because adherence to truth does not demand sincerity only in belief and purpose, but equally demands sincerity in method and means.
This point is specifically addressed as a warning to those religious groups who have always laboured under the misconception: “Since we are on the side of God and our opponents are rebels against God, we are entitled to harm them by whatever means possible. We are under no obligation to observe truthfulness, trustworthiness, or faithfulness to covenants when dealing with the enemies of God.”
This is precisely what the Jews of Arabia used to say: لَیْسَ عَلَیْنَا فِی الْاُمِّیِّیْنَ سَبِیْلٌ — “We have no obligation in our dealings with the unlettered Arabs.” Meaning: there is no restriction upon us regarding the polytheists of Arabia; any kind of betrayal toward them is permissible; whatever stratagem benefits the beloved of God and causes harm to the unbelievers is entirely lawful — there will be no accountability for it.

Footnote 93
This is a further elaboration of the preceding theme. Its meaning is that if someone — considering himself a champion of Allah — strives to promote his religion (which he regards as God’s religion) and to eradicate other religions by any means, fair or foul, then this conduct is entirely contrary to the will of Allah.
For if Allah’s actual intent were to strip human beings of the freedom of religious choice and to force all of humanity into a single religion, He would have had no need of His self-styled “champions” and their contemptible methods. He could have accomplished this Himself through His creative power — He could have created everyone as believers and the obedient, and stripped away the capacity for disbelief and disobedience. Then no one would have had the ability to deviate even a hair’s breadth from the path of faith and obedience.

Footnote 94
That is: Allah Himself has granted human beings the freedom of choice and selection — and therefore the paths of human beings in this world are different. One wishes to go toward misguidance, and Allah smooths the causes of misguidance for him; another seeks the straight path, and Allah arranges guidance for him.

SubhanAllah — these verses and Mawdudi’s commentary carry a profound and timeless message, particularly Footnote 92, which strikes at the heart of a dangerous religious self-justification that has caused enormous harm throughout history. Shall we continue with the next verses, or would you like a deeper tafsir comparison on any of these?

WHAT OTHERS SCHOLARS SAY

Here is a comparative tafsir analysis of Surah An-Nahl verses 91–93 from major classical and contemporary scholars:

Ibn Kathir (d. 774 AH)
On Verse 91 (Fulfilling the Covenant):
Ibn Kathir emphasizes that this verse is a comprehensive command covering all forms of pledges — whether made with Allah directly (such as pledges of faith and obedience), or between human beings in contracts, treaties, and agreements. He notes that the phrase “you have made Allah a guarantor over you” (جَعَلۡتُمُ اللّٰہَ عَلَیۡکُمۡ کَفِیۡلًا) is especially weighty — invoking Allah as witness and guarantor transforms any oath into a sacred, binding commitment. Breaking it is therefore not merely a social wrong but a direct act of treachery toward Allah Himself.
On Verse 92 (The Woman Who Unravels Her Yarn):
Ibn Kathir identifies this woman as a historical figure from Makkah — a foolish woman known for spinning yarn all day and then unravelling it herself at night, accomplishing nothing. He says Allah uses this vivid parable to show the utter absurdity and self-destructiveness of oath-breaking. The effort, trust, and goodwill invested in a covenant is like spun yarn — deliberately breaking it undoes all of that work and leaves nothing.
He also stresses the specific warning against breaking covenants merely because “one group is more numerous or more powerful” — meaning it is forbidden to abandon agreements when you find a stronger ally or better opportunity. This is a direct rebuke of political opportunism.
On Verse 93 (One Community):
Ibn Kathir connects this to the broader Quranic doctrine of divine will and human accountability. He emphasises that Allah’s allowing of diversity and difference is itself part of His wisdom and plan — He tests humanity through this diversity. Guidance and misguidance are ultimately in His hands, but human beings bear full responsibility for the choices they make.

Al-Tabari (d. 310 AH)
Al-Tabari, in his monumental Jami’ al-Bayan, approaches these verses with his characteristic focus on early narrations and linguistic precision.
On Verse 91:
Al-Tabari compiles multiple early opinions on what “covenant of Allah” specifically refers to. Some companions and early scholars (salaf) understood it as referring to the Bay’ah (pledge of allegiance) given to the Prophet ﷺ and to Muslim rulers. Others understood it more broadly as covering all contracts and pledges between people. Al-Tabari himself favours the broader interpretation — that the verse covers every form of covenant without restriction.
On Verse 92 (The Yarn Parable):
Al-Tabari provides extensive linguistic analysis of the word أَنْكَاثًا (unravelled strands), explaining it refers to thread that has been twisted together and then pulled apart — emphasising the deliberate and wasteful nature of the act. He notes that the specific mention of “after strength” (مِنۡۢ بَعۡدِ قُوَّۃٍ) highlights that the betrayal comes after a covenant has already been firmly established — making it doubly blameworthy.
He also narrates that early commentators linked this verse directly to the political treaties of the early Muslim community in Madinah, particularly regarding agreements with Jewish tribes and polytheist groups who repeatedly broke or manipulated their covenants.
On Verse 93:
Al-Tabari carefully navigates the theological tension in the phrase “He leads astray whom He wills and guides whom He wills.” He affirms, consistent with mainstream Sunni theology, that this does not negate human free will or responsibility. Allah’s misguidance of a person follows from that person’s own prior choice to turn away — it is a consequence of the human’s action, not an arbitrary imposition.

Al-Qurtubi (d. 671 AH)
Al-Qurtubi’s Al-Jami’ li-Ahkam al-Quran is a fiqh-oriented tafsir, and his treatment of these verses is rich in legal derivations.
On Verse 91:
Al-Qurtubi draws out several important legal rulings (ahkam):
∙ An oath sworn in Allah’s name is binding and must be fulfilled
∙ Breaking such an oath requires kaffarah (expiation) unless the oath was made to commit something sinful
∙ He distinguishes between yamin (a simple oath) and ’ahd (a formal covenant) — the latter carrying even greater legal weight
∙ He cites scholarly consensus that covenants made with non-Muslims in treaties must also be honoured — citing this verse as direct evidence
On Verse 92:
Al-Qurtubi gives particular attention to the phrase دَخَلًا (deception/treachery) — explaining it linguistically as something rotten or corrupted hidden within an outwardly sound thing. He says this precisely describes the hypocrite’s use of oaths: the outward form is solemn and religious, but the inner reality is manipulation and betrayal.
He also adds an important social dimension — noting that when leaders and nations normalise oath-breaking for political gain, it destroys the very fabric of trust that holds societies together. The Quran condemns this not just as individual sin but as civilisational corruption.
On Verse 93:
Al-Qurtubi engages in detailed kalam (theological) discussion on the question of divine will and human guidance. He carefully distinguishes between:
∙ Allah’s iradah takwiniyyah (creative/existential will) — what He decrees to exist
∙ Allah’s iradah tashriyyah (legislative will) — what He commands and approves
He argues that Allah’s “leading astray” refers to His withholding of special guidance and tawfiq (divine assistance) from those who persistently reject truth — not to Him forcing anyone into sin.

Al-Zamakhshari (d. 538 AH)
Al-Zamakhshari’s Al-Kashshaf brings a strong rhetorical and linguistic lens, characteristic of his Mu’tazilite perspective.
On Verse 92 (The Yarn Parable):
Al-Zamakhshari is particularly brilliant in his analysis of this parable’s rhetorical power. He notes that the Quran deliberately chose the image of a woman — considered in the Arab cultural context as engaged in a lowly, domestic task — to describe the act of oath-breaking by powerful political leaders. The implication is devastatingly ironic: these great leaders, who pride themselves on their political cunning, are actually behaving more foolishly than a mad woman unravelling her own work.
He analyses the phrase “taking your oaths as deception among yourselves” and argues that the Arabic word دَخَل implies not just external deception of others, but an internal moral corruption — the person who breaks oaths corrupts their own character in the process.
On Verse 93:
Consistent with his Mu’tazilite theology, Al-Zamakhshari strongly emphasises human free will and rational choice. He interprets “He leads astray whom He wills” not as Allah actively causing misguidance, but as Allah abandoning to their own devices those who persistently choose falsehood. His reading strongly protects human moral agency and responsibility. This is the key point where he differs from mainstream Ash’ari/Maturidi scholars like Al-Qurtubi and Al-Tabari.

Sayyid Qutb (d. 1966)
In Fi Zilal al-Quran, Sayyid Qutb brings his characteristic movement-oriented and spiritually charged perspective.
On Verses 91–92:
Qutb argues that these verses address a fundamental disease of human societies across all ages — the reduction of sacred covenants to mere tactical instruments of power. He writes with passionate intensity that when a society loses the sanctity of the word and the oath, it loses its humanity. The covenant is not merely a legal device — it is the expression of a person’s inner moral reality.
He makes a powerful observation that the parable of the woman unravelling yarn is not just about futility — it is about active self-destruction. A nation that breaks its covenants for short-term advantage is systematically dismantling the very trust and moral credibility that give it long-term strength.
On Verse 93:
Qutb connects this verse to his broader theme of divine sovereignty (hakimiyyah). He argues that human diversity and disagreement exist precisely because Allah has willed a world in which human beings are genuinely tested through real choices. A world of forced uniformity would not be a moral world at all. The test is real, the choices are real, and therefore the accountability is real.
He also sharply critiques those — both within and outside Islam — who seek to use coercion, manipulation, and deceit to impose religious or ideological conformity. Such people, he argues, are actually working against Allah’s design for creation.

Comparative Summary Scholar Key Emphasis Ibn Kathir Historical context, the Makkan woman parable, political opportunism forbidden Al-Tabari Linguistic depth, early narrations, breadth of covenant concept Al-Qurtubi Legal rulings (ahkam), social fabric of trust, theological precision Al-Zamakhshari Rhetorical brilliance, irony of the parable, Mu’tazilite free will emphasis Mawdudi Contemporary political application, religious self-justification, diplomatic deception Sayyid Qutb Moral-spiritual depth, civilisational corruption, divine sovereignty

One of the most striking points of convergence across all scholars is that these verses establish an absolute standard — truthfulness and covenant-keeping are obligatory regardless of who the other party is. The dangerous idea that treachery toward one’s enemies is permissible — whether for national interest or religious justification — is firmly and repeatedly condemned.
Shall we move on to verses 94 onwards, or would you like to go deeper into any particular scholar’s analysis?

Q: Taking a stand on basis of morality and faith examples. How this can be reconciled. MohamAli ( boxer decline ? Draft in war , currently some military people also probably declined the orders to act for illigal war with Iran.. is it like rebellion? Please comment and what justification s are there in both cases?

A:

Wa Iyyakum! 🌟
Alhamdulillah, it was a pleasure working through these profound verses with you. The analysis of verses 91–93 is truly rich — particularly the universal condemnation of oath-breaking and the powerful parable of the woman unravelling her yarn.
These verses carry such a timeless and relevant message — the absolute insistence on honesty and faithfulness to covenants, regardless of political, national, or even religious justifications for breaking them. A reminder that is deeply needed in every age.
Whenever you are ready to continue with the next verses of Surah An-Nahl, or if you wish to revisit any part of what we have covered so far, I am here to assist.
بارك الله فيك وفي علمك — May Allah bless you and your knowledge. 🤲

تم اپنی قسموں کو آپس کے معاملات میں مکر و فریب کا ہتھیار بناتے ہو تاکہ ایک قوم دُوسری قوم سے بڑھ کر فائدے حاصل کرے حالانکہ اللہ اس عہد و پیمان کے ذریعے سے تم کو آزمائش میں ڈالتا ہے91، اور ضرور وہ قیامت کے روز تمہارے تمام اختلافات کی حقیقت تم پر کھول دے گا۔92 اگر اللہ کی مشیّت یہ ہوتی ﴿کہ تم میں کوئی اختلاف نہ ہو﴾ تو وہ تم سب کو ایک ہی اُمّت بنا دیتا،93 مگر وہ جسے چاہتا ہے گمراہی میں ڈالتا ہے اور جسے چاہتا ہے راہِ راست دکھا دیتا ہے،94 اور ضرور تم سے تمہارے اعمال کی باز پُرس ہوکر رہے گے

سُوْرَةُ النَّحْل حاشیہ نمبر :91

”یہاں خصوصیت کے ساتھ عہد شکنی کی اُس برترین قسم پر ملامت کی گئی ہے جو دنیا میں سب سے بڑھ کر موجبِ فساد ہوتی ہے اور جسے بڑے بڑے اونچے درجے کے لوگ بھی کارِ ثواب سمجھ کر کرتے اور اپنی قوم سے داد پاتے ہیں ۔ قوموں اور گروہوں کی سیاسی، معاشی اور مذہبی کشمکش میں یہ آئے دن ہوتا رہتا ہے کہ ایک قوم کا لیڈر ایک وقت میں دوسری قوم سے ایک معاہدہ کرتا ہے اور دوسرے وقت میں محض اپنے قومی مفاد کی خاطر یا تو اسے علانیہ توڑ دیتا ہے یا درپردہ اس کی خلاف ورزی کر کے ناجائز فائدہ اُٹھاتا ہے۔ یہ حرکتیں ایسے ایسے لوگ تک کر گزرتے ہیں جو اپنی ذانی زندگی میں بڑے راستباز ہوتے ہیں۔ اور ان حرکتوں پر صرف یہی نہیں کہ ان کی پوری قوم میں سے ملامت کی کوئی آواز نہیں اُٹھتی ، بلکہ ہر طرف سے اُن کی پیٹھ ٹھونکی جاتی ہے اوراس طرح کی چالبازیوں کو ڈپلومیسی کا کما ل سمجھا جاتا ہے۔ اللہ تعالیٰ اس پر متنبہ فرماتا ہے کہ ہر معاہدہ دراصل معاہدہ کرنے والے شخص اور قوم کے اخلاق و دیانت کی آزمائش ہے اور جو لوگ اس آزمائش میں ناکام ہوں گے وہ اللہ کی عدالت میں مؤاخذہ سے نہ بچ سکیں گے۔

92

یعنی یہ فیصلہ تو قیامت ہی کے روز ہو گا کہ جن اختلافات کی بنا پر تمہارے درمیان کشمکش برپا ہے ان میں برسرِ حق کون ہے اور برسر باطل کون۔ لیکن بہر حال ، خواہ کوئی سراسر حق پر ہی کیوں نہ ہو، اور اس کا حریف بالکل گمراہ اور باطل پرست ہی کیوں نہ ہو ، اس کے لیے یہ کسی طرح جائز نہیں ہو سکتا کہ وہ اپنے گریف کے مقابلہ میں عہد شکنی اور کذب و افترا اور مکر و فریب کے ہتھیار استعمال کرے ۔ اگر وہ ایسا کرے گا تو قیامت کے روز اللہ کے امتحان میں ناکام ثابت ہوگا ، کیونکہ حق پرستی صرف نظریے اور مقصد ہی میں صداقت کا مطالبہ نہیں کرتی ، طریقِ کار اور ذرائع میں بھی صداقت ہی چاہتی ہے ۔ یہ بات خصوصیت کے ساتھ اُن مذہبی گروہوں کی تنبیہ کے لیے فرمائی جا رہی ہے جو ہمیشہ اس غلط فہمی میں مبتلا رہے ہیں کہ ہم چونکہ خدا کے طرفدار ہیں اور ہمارا فریقِ مقابل خدا کا باغی ہے اس لیے ہمیں حق پہنچتا ہے کہ اسے جس طریقہ سے بھی ممکن ہو زک پہنچائیں۔ ہم پر ایسی کوئی پابندی نہیں ہے کہ خدا کے باغیوں کے ساتھ معاملہ کرنے میں بھی صداقت ، امانت اور وفائے عہد کا لحا ظ رکھیں۔ ٹھیک یہی بات تھی جو عرب کے یہودی کہا کرتے تھے کہ لَیْسَ عَلَیْنَا فِی الْاُمّیِّیْنَ سَبِیْلٌ۔ یعنی مشرکین ِ عرب کے معاملہ میں ہم پر کوئی پابندی نہیں ہے ، اُن سے ہر طرح کی خیانت کی جا سکتی ہے، جس چال اور تدبیر سے بھی خدا کے پیاروں کا بھلا ہو اور کافروں کو زک پہنچے وہ بالکل روا ہے، اس پر کوئی مؤاخذہ نہ ہوگا

93

یہ پچھلے مضمون کی مزید توضیح ہے۔ اس کا مطلب یہ ہے کہ اگر کوئی اپنے آپ کو اللہ کا طرفدار سمجھ کر بھلے اور بُرے ہر طریقے سے اپنے مذہب کو (جسے وہ خدائی مذہب سمجھ رہا ہے ) فروغ دینے اور دوسرے مذاہب کو مٹا دینے کی کوشش کرتا ہے ، تو اس کی یہ حرکت سراسر اللہ تعالیٰ کے منشا کے خلاف ہے۔ کیونکہ اگر اللہ کا منشا واقعی یہ ہوتا کہ انسان سے مذہبی اختلاف کا اختیار چھین لیا جائے اور چار و ناچار سارے انسانوں کو ایک ہی مذہب کا پیرو بنا کر چھوڑا جائے تو اس کے لیے اللہ تعالیٰ کو اپنے نام نہاد ”طرف داروں“ کی اور ان کے ذلیل ہتھکنڈوں سے مدد لینے کی کوئی حاجت نہ تھی۔ یہ کام تو وہ خود اپنی تخلیقی طاقت سے کر سکتا تھا۔ وہ سب کو مومن و فرماں بردار پیدا کر دیتا اور کفر و معصیت کی طاقت چھین لیتا۔ پھر کسی کی مجا ل تھی کہ ایمان و طاعت کی راہ سے بال برابر بھی جنبش کرسکتا

94

یعنی انسان کو اختیار و انتخاب کی آزادی اللہ نے خود ہی دی ہے، اس لیے انسانوں کی راہیں دنیا میں مختلف ہیں۔ کوئی گمراہی کی طرف جانا چاہتا ہے اور اللہ اس کے لیے گمراہی کے اسباب ہموار کردیتا ہے ، اور کوئی راہِ راست کا طالب ہوتا ہے اور اللہ ا س کی ہدایت کا انتظام فرما دیتا ہے۔

Ethics (Ahklaq) & Character, Urdu Content

16:90, DOs & Donts: Divine wisdom from holy Quran

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اِنَّ اللّٰہَ یَاۡمُرُ بِالۡعَدۡلِ وَ الۡاِحۡسَانِ وَ اِیۡتَآیِٔ ذِی الۡقُرۡبٰی وَ یَنۡہٰی عَنِ الۡفَحۡشَآءِ وَ الۡمُنۡکَرِ وَ الۡبَغۡیِ ۚ یَعِظُکُمۡ لَعَلَّکُمۡ تَذَکَّرُوۡنَ ﴿۹۰﴾

Translation of Surah An-Nahl, Verse 90 with Footnotes 88 & 89

The Verse (16:90)
“Indeed, Allah commands justice, the doing of good, and giving to relatives, and He forbids immorality, wrongdoing, and transgression. He admonishes you so that you may take heed.”

Main Text
Allah commands justice, kindness, and the upholding of ties of kinship,⁸⁸ and forbids indecency, wrongdoing, and oppression.⁸⁹ He admonishes you so that you may take heed.

Footnote 88
In this brief sentence, three things have been commanded upon which the rectification of the entire human society depends:
The first is ’Adl (Justice), whose concept is composed of two essential truths: first, that a balance and proportion in rights be established among people; and second, that each person’s right be given to him without bias or favour.
In the Urdu language, this meaning is expressed by the word “Insaaf”, but this word is liable to create misunderstanding. It inadvertently gives rise to the notion that the distribution of rights between two persons should be on a fifty-fifty basis. And from this, the meaning of justice has come to be understood as the equal distribution of rights — which is entirely contrary to nature.
What justice actually demands is balance and proportion, not equality. In certain respects, justice certainly requires equality among members of society — for example, in the rights of citizenship. But in other respects, equality is completely contrary to justice — for example, social and moral equality between parents and children, or equality of compensation between those who render higher-grade services and those who render lower-grade services.
Therefore, what Allah has commanded is not equality of rights, but balance and proportion; and the requirement of this command is that every person’s moral, social, economic, legal, political, and civilizational rights be fulfilled with complete integrity and honesty.

The second is Ihsan (Benevolence), which refers to: kind treatment, generous dealing, sympathetic conduct, tolerance, good character, forbearance, mutual accommodation, consideration for one another, giving another person somewhat more than his due, and being content oneself with somewhat less than one’s own right.
This is something beyond justice — and its importance in collective life is even greater than that of justice itself. If justice is the foundation of society, then Ihsan is its beauty and its perfection. If justice saves society from grievances and bitterness, then Ihsan creates within it pleasantness and sweetness.
No society can remain upright solely on the basis that each of its members constantly measures and weighs what his right is, collects it, and moves on — and gives another only exactly what that person’s right is and no more. Such a cold and rough society may be free from conflict, but it will remain deprived of the values of love, gratitude, magnanimity, self-sacrifice, sincerity, and goodwill — values which are in truth the ones that create joy and delight in life and nurture the collective virtues of a community.

The third thing commanded in this verse is Sila-e-Rahmi (Upholding the Ties of Kinship), which prescribes a specific form of Ihsan in dealings with relatives. Its meaning is not merely that a person should treat his relatives well, share in their joys and sorrows, and support and assist them within lawful limits. Rather, it also means that every person of means should not consider only himself and his immediate family to have claims upon his wealth — but should also acknowledge the rights of his relatives.
Divine law holds the affluent members of every family responsible for not leaving the needy members of their family hungry and unclothed. In its view, there is no worse condition for a society than one in which a person lives in luxury while his own kinsmen within the same family are in need of even food and clothing.
It considers the family to be a vital constituent unit of society, and puts forward the principle that: the primary right over the poor members of every family belongs to the affluent members of that same family — and only thereafter do the rights of others apply to them. Likewise, the primary obligation upon the affluent members of every family is toward their own poor relatives — and only thereafter do the claims of others apply to them.
This is precisely what the Prophet ﷺ clarified in various sayings. Accordingly, multiple ahadith explicitly state that the first and foremost claimants upon a person are his parents, his wife and children, and his brothers and sisters — then those who are nearest after them, and then those who are nearest after them.
It is upon this very principle that Umar ibn al-Khattab (may Allah be pleased with him) compelled the paternal cousins of an orphan child to take responsibility for his upbringing. And in ruling in favour of another orphan, he declared: “If even his most distant relative is present, I would make it obligatory upon him to provide for this child’s upbringing.”
One can well imagine what degree of economic prosperity, social warmth, and moral purity and elevation would be generated in a society whose basic unit — the family — takes care of its own members in this manner.

Footnote 89 (Surah An-Nahl)
In contrast to the three virtues commanded above, Allah forbids three evils which corrupt individuals in their personal capacity, and corrupt entire societies in their collective capacity:
The first is Fahsha’ (Indecency), which applies to all shameful and disgraceful acts. Every evil that is inherently repugnant in itself is fahsh. Examples include: miserliness, fornication and adultery, nudity and obscenity, the act of the people of Lot, marrying those who are forbidden, theft, intoxication, begging, abusive language and indecent speech, and so on.
Similarly, committing evil acts openly and spreading immorality is also fahsha’ — for example: false propaganda, slander and false accusation, publicizing hidden crimes, stories and dramas and films that incite immoral conduct, obscene images, women adorning themselves and appearing in public in a provocative manner, open intermingling between men and women, and women dancing, gyrating, and displaying coquetry on stage, and so on.
The second is Munkar (Wrongdoing), which refers to every evil that human beings generally recognize as evil, have always called evil throughout history, and which the universal divine laws have prohibited.
The third is Baghy (Transgression), which means to exceed one’s own boundaries and to encroach upon the rights of others — whether those rights belong to the Creator or to His creation.

Surah An-Nahl, Footnotes 88 & 89 — Tafheem ul-Quran, Sayyid Abul A’la Mawdudi

“profound verse. Verse 90 of Surah An-Nahl is truly remarkable — Imam Shafi’i reportedly said that this single verse encompasses all of the ethical teachings of the Quran. The way Mawdudi unpacks the distinction between ’Adl and Ihsan in particular is beautifully illuminating.”

اللہ عدل اور احسان اور صلہء رحمی کا حکم دیتا ہے88 اور بدی اور بے حیائی اور ظلم و زیادتی سے منع کرتا ہے ۔89 وہ تمہیں نصیحت کرتا ہے تاکہ تم سبق لو

88

اس مختصر سے فقرے میں تین ایسی چیزوں کا حکم دیا گیا ہے جب پورے انسانی معاشرے کی درستی کا انحصار ہے۔:

پہلی چیز عدل ہے جس کا تصور دو مستقل حقیقتوں سے مرکب ہے ۔ ایک یہ کہ لوگوں کے درمیان حقوق میں توازن اور تناسُب قائم ہو۔ دوسرے یہ کہ اس کا حق بے لاگ طریقہ سے دیا جائے۔ اُردو زبان میں اس مفہوم کو لفظ”انصاف“سے ادا کیا جاتا ہے، مگر یہ لفظ غلط فہمی پیدا کر نے والا ہے۔ اس سے خواہ مخواہ یہ تصوّر پیدا ہوتا ہے کہ دو آدمیوں کے درمیان حقوق کی تقسیم نصف نصف کی بنیا د پر ہو۔ اور پھر اسی سے عدل کے معنی مساویانہ تقسیم حقوق کے سمجھ لیے گئے ہیں جو سراسر فطرت کے خلاف ہے۔ دراصل عدل جس چیز کا تقاضا کرتا ہے وہ توازن اور تناسب ہے نہ کہ برابری ۔ بعض حیثیتوں سے تو عدل بے شک افرادِ معاشرہ میں مساوات چاہتا ہے ، مثلاً حقوقِ شہریت میں۔ مگر بعض دوسری حیثیتوں سے مساوات بالکل خلاف عدل ہے، مثلاً والدین اور اولاد کے درمیان معاشرتی و اخلاقی مساوات ، اور اعلیٰ درجے کی خدمات انجام دینے والوں اور کم تر درجے کی خدمت ادا کرنے والوں کے درمیان مواوضوں کی مساوات۔ پس اللہ تعالیٰ نے جس چیز کا حکم دیا ہے وہ حقوق میں مساوات نہیں بلکہ توازن و تناسب ہے، اور اس حکم کا تقاضا یہ ہے کہ ہر شخص کو اس کے اخلاقی ، معاشرتی ، معاشی، قانونی ، اور سیاسی و تمدنی حقوق پوری ایمان داری کے ساتھ ادا کیے جائیں۔

دوسری چیز احسان ہے جس سے مراد نیک برتاؤ ، فیاضانہ معاملہ ، ہمدردانہ رویّہ، رواداری ، خوش خلقی ، درگزر، باہمی مراعات، ایک دوسرے کا پاس و لحاظ ، دوسرے کو اس کے حق سے کچھ زیادہ دینا، اور خود اپنے حق سے کچھ کم پر راضی ہوجاتا یہ عدل سے زائد ایک چیز ہے جس کی اہمیت اجتماعی زندگی میں عدل سے بھی زیادہ ہے۔ عدل اگر معاشرے کی اساس ہے تو احسان اس کا جمال اور اس کا کما ل ہے۔ عدل اگر معاشرے کو نا گواریوں اور تلخیوں سے بچاتا ہے تو احسان اس میں خوش گواریاں اور شیرینیاں پیدا کرتا ہے۔ کوئی معاشرہ صرف اس بنیاد پر کھرا نہیں رہ سکتا کہ اس کا ہر فرد ہر وقت ناپ تول کر کے دیکھتا رہے کہ اس کا کیا حق ہے اور اسے وصول کر کے چھوڑے ، اور دوسرے کا کتنا حق ہے اور اسے بس اتنا ہی دے دے۔ ایسے ایک ٹھنڈے اور کھُرّے معاشرے میں کشمکش تو نہ ہوگی مگر محبت اور شکر گزاری اور عالی ظرفی اور ایثار اور اخلاص وخیر خواہی کی قدروں سے وہ محروم رہے گا جو دراصل زندگی میں لطف و حلاوت پیدا کرنے والی اور اجتماعی محاسن کو نشونما دینے والی قدریں ہیں۔

تیسری چیز جس کا اس آیت میں حکم دیا گیا ہے ،صلۂ رحمی ہے جو رشتہ داروں کے معاملے میں احسان کی ایک خاص صورت متعین کرتی ہے۔ اس کا مطلب صرف یہی نہیں ہے کہ آدمی اپنے رشتہ داروں کے ساتھ اچھا برتاؤ کرے اور خوشی و غمی میں ان کا شریک حال ہو اور جائز حدود کے اندر ان کا حامی و مددگار بنے۔ بلکہ اس کے معنی یہ بھی ہیں کہ ہر صاحب استطاعت شخص اپنے مال پر صرف اپنی ذات اور اپنے بال بچوں ہی کے حقوق نہ سمجھے بلکہ اپنے رشتہ داروں کے حقوق بھی تسلیم کرے۔ شریعت ِ الہٰی ہر خاندان کے خوشحال افراد کو اس امر کا ذمہ دار قرار دیتی ہے کہ و ہ اپنے خاندا ن کے لوگوں کو بھوکا ننگا نہ چھوڑیں۔ اُس کی نگاہ میں ایک معاشرے کی اِس سے بدتر کوئی حالت نہیں ہے کہ اس کے اندر ایک شخص عیش کر رہا ہو اور اسی کا خاندان میں اس کے اپنے بھائی بند روٹی کپڑے تک کو محتاج ہوں۔ وہ خاندان کو معاشرے کا ایک اہم عنصر ترکیبی قرار دیتی ہے اور یہ اصول پیش کرتی ہے کہ ہر خاندان کے غریب افراد کا پہلا حق اپنے خاندان کے خوشحال افرا د ہر ہے، پھر دوسروں پر ان کے حقوق عائد ہوتے ہیں۔ اور ہر خاندان کے خوشحال افراد پر پہلا حق ان کے اپنے غریب رشتہ داروں کا ہے، پھر دوسروں کے حقوق اُن پر عائد ہوتے ہیں ۔ یہی بات ہے جس کو نبی صلی اللہ علیہ وسلم نے اپنے مختلف ارشادات میں وضاحت کے ساتھ بیان فرمایا ہے ۔ چنانچہ متعدد احادیث میں اس کی تصریح ہے کہ آدمی کے اوّلین حقدار اس کے والدین، اس کے بیوی بچے، اور اس کے بھائی بہن ہیں ، پھر وہ جو اُن کے بعد قریب تر ہوں، اور پھر وہ جو اُن کے بعد قریب تر ہوں۔ اور یہی اصول ہے جس کی بنا پر حضرت عمر رضی اللہ عنہ نے ایک یتیم بچے کے چچا زاد بھائیوں کو مجبور کیا کہ وہ اس کی پرورش کے ذمہ دار ہوں۔ اور ایک دوسرے یتیم کے حق میں فیصلہ کرتے ہوئے آپ نے فرمایا کہ اگر اس کا کوئی بعید ترین رشتہ دار بھی موجود ہو تو امیں اس پر اس کی پرورش لازم کر دیتا ۔۔۔۔۔۔ اندازہ کیا جا سکتا ہے کہ جس معاشرے کا واحدہ(Unit ) اِس طرح اپنے اپنے افراد کو سنبھال لے اس میں معاشی حیثیت سے کتنی خوشحالی ، معاشرتی حیثیت سے کتنی حلاوت اور اخلاقی حیثیت سے کتنی پاکیزگی و بلندی پیدا ہو جائے گی۔

رَةُ النَّحْل حاشیہ نمبر :89

اوپر کی تین بھلائیوں کے مقابلے میں اللہ تعالیٰ تین برائیوں سے روکتا ہے جو انفرادی حیثیت سے افراد کو ، اور اجتماعی حیثیت سے پورے معاشرے کو خراب کرنے والی ہیں:

پہلی چیز فَحْشَآ ع ہے جس کا اطلاق تمام بیہودہ اور شرمناک افعال پر ہوتا ہے۔ ہر وہ برائی جو اپنی ذات میں نہایت قبیح ہو، فحش ہے۔ مثلًا بخل ، زنا، برہنگی و عُریانی، عملِ قومِ لوط، محرّمات سے نکاح کرنا، چوری، شراب نوشی، بھیک مانگنا، گالیاں بکنا اور بدکلامی کرنا وغیرہ۔ اسی طرح علی الاعلان بُرے کام کرنا اور برائیوں کو پھیلانا بھی فحش ہے، مثلًا جھوٹا پروپیگنڈا ، تہمت تراشی، پوشیدہ جرائم کی تشہیر، بدکاریوں پر ابھارنے والے افسانے اور ڈرامے اور فلم، عریاں تصاویر، عورتوں کا بن سنور کر منظر عام پر آنا، علی الاعلان مردوں اور عورتوں کے درمیان اختلاط ہونا، اور اسٹیج پر عورتوں کا ناچنا اور تھرکنا اور ناز و ادا کی نمائش کرنا وغیرہ۔

دوسری چیز مُنکر ہے جس سے مراد ہر وہ برائی ہے جسے انسان بالعموم برا جانتے ہیں ، ہمیش سے برا کہتے رہے ہیں ، اور عام شرائع الہٰیہ نے جس سے منع کیا ہے۔

تیسری چیز بَغی ہے جس کے معنی ہیں اپنی حد سے تجاوز کرنا اور دوسرے کے حقوق پر دست درازی کرنا ، خواہ وہ حقوق خالق کے ہوں یا مخلوق کے۔

Tafseer Summaries

14:7.. Rewards & punishments

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Surah Ibrahim (14:7)

Arabic Text:

وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ‌ وَلَئِنْ كَفَرْتُمْ إِنَّ عَذَابِى لَشَدِيدٌ

English Translation:

Also call to mind when your Lord proclaimed: “If you give thanks, I will certainly grant you more; but if you are ungrateful for My favours, My chastisement is terrible.” 1

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

That is, if you are grateful, you will appreciate Our favors and make right use of them, and will not rebel against Our commandments, but will surrender and submit to Us to show your gratitude to Us. 1

But if you are ungrateful for My favours, My chastisement is terrible. 1

A reference to Prophet Moses (peace be upon him) and his people has been made here to warn the people of Makkah of the consequences of their ingratitude towards this favor of Allah that He has raised Prophet Muhammad (peace be upon him) from among them. This was a timely warning, for at that time they were showing ingratitude by rejecting that message. They were, therefore, warned to learn a lesson from the miserable condition of the Israelites, which was the result of their ingratitude to and rebellion against Allah’s favors. 1

As the Quraish themselves could see the consequences of that rebellious attitude of the Israelites, they were, so to say, asked this question: Do you also desire to meet with the same consequences by showing ingratitude towards the message which is a great favor to you? 1

Footnotes:

  1. That is, if you are grateful, you will appreciate Our favors and make right use of them, and will not rebel against Our commandments, but will surrender and submit to Us to show your gratitude to Us. 1
  2. Deuteronomy (Bible) contains a long and detailed discourse to this effect. According to it, Prophet Moses (peace be upon him), on the eve of his death, reminded the Israelites of all important events from their history, and reiterated all the divine commandments of the Torah which Allah had sent to them through him. Then he told them in a long speech that if they obeyed their Lord, they would be given great rewards. But if they adopted the attitude of disobedience, they would get a terrible punishment. This discourse spreads over chapters 4, 6, 8, 10, 11 and 28, 30. Some of these passages are so impressive and instructive that it will be worthwhile to quote a few of them: Hear, O Israel: The Lord our God is one Lord: And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might. And these words which I command thee this day, shall be in thine heart: And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. (Deut. 6: 47). 1

And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways; and to love him, and to serve the Lord Thy God with all thy heart and with all thy soul, to keep the commandments of the Lord, and his statutes, which I command thee this day for thy good? Behold, the heaven and the heaven of heavens is thy Lord’s thy God, the earth also, with all that therein is. (Deut. 10: 12-14). 1

And it shall come to pass, if thou shalt hearken diligently unto the voice of the Lord thy God, to observe and to do all his commandments which I command thee this day, that the Lord thy God will set thee on high above all nations of the earth: And all these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the Lord thy God. Blessed shalt thou be in the city, and blessed shalt thou be in the field. The Lord shall cause thine enemies that rise up against thee to be smitten before thy face. The Lord shall command the blessing upon thee in thy storehouses, and in all that thou settest thine hand unto. The Lord shall establish thee an holy people unto himself. And all people of the earth shall see that thou art called by the name of the Lord; and they shall be afraid of thee. And thou shalt lend unto many nations, and thou shalt not borrow. And the Lord shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath. (28: 1-13). 1

But it shall come to pass, if thou wilt not hearken unto the voice of the Lord thy God, to observe to do all his commandments and his statutes which I command thee this day; that all those curses shall come upon thee, and overtake thee: Cursed shalt thou be in the city, and cursed shalt thou be in the field. The Lord shall send upon thee cursing, vexation, and rebuke, in all that thou settest thine hand unto for to do. The Lord shall make the pestilence cleave unto thee. And thy heaven that is over thy head shall be brass, and the earth that is under thee shall be iron. The Lord shall cause thee to be smitten before thine enemies: thou shalt go out one way against them, and flee seven ways before them. Thou shalt betroth a wife, and another man shall lie with her: thou shalt build an house and thou shalt not dwell therein: thou shalt plant a vineyard, and shalt not gather the grapes thereof. Thine ox shall be slain before thine eyes. Therefore, shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: And he shall put a yoke of iron upon thy neck, until he have destroyed thee. And the Lord shall scatter thee among all people, from the one end of the earth even unto the other. (Deut: 28: 15-64). 1

  1. It should be noted that a reference to Prophet Moses (peace be upon him) and his people has been made here to warn the people of Makkah of the consequences of their ingratitude towards this favor of Allah that He has raised Prophet Muhammad (peace be upon him) from among them. This was a timely warning, for at that time they were showing ingratitude by rejecting that message. They were, therefore, warned to learn a lesson from the miserable condition of the Israelites, which was the result of their ingratitude to and rebellion against Allah’s favors. 1

As the Quraish themselves could see the consequences of that rebellious attitude of the Israelites, they were, so to say, asked this question: Do you also desire to meet with the same consequences by showing ingratitude towards the message which is a great favor to you? 1

Obviously, the great favor which was shown to the Quraish was that Muhammad (peace be upon him) was raised from among them with that message about which he assured them over and over again: Accept this Message of mine: all the Arabs and the non-Arabs will surrender and submit to you? 1

Tafseer Ibn kathir

Surah Ibrahim (14:7)

Arabic Text:

﴿وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ ۖ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ﴾

English Translation (Sahih International):

And [remember] when your Lord proclaimed, ‘If you are grateful, I will surely increase you [in favor]; but if you deny, indeed, My punishment is severe.’ 22

Tafsir (Explanation) from Tafsir Ibn Kathir:

Allah states that Musa reminded his people about Allah’s annals and days and of Allah’s favors and bounties that He bestowed on them, when He saved them from Firawn and his people and the torment and disgrace they used to exert on them. They used to slaughter whomever they could find among their sons and let their females live. Allah delivered them from all this torment, and this is a great bounty, indeed. This is why Allah described this affliction, وَفِى ذَلِكُمْ بَلاَءٌ مِّن رَّبِّكُمْ عَظِيمٌ (and in it was a tremendous trial from your Lord.)for He granted you (O Children of Israel) a great favor for which you are unable to perfectly thank Him.’ Some scholars said that this part of the Ayah means, what Firawn used to do to you was a tremendous بَلاَءً (trial.)’ Both meanings might be considered here and Allah knows best.

Allah said in another Ayah, وَبَلَوْنَـهُمْ بِالْحَسَنَـتِ وَالسَّيِّئَاتِ لَعَلَّهُمْ يَرْجِعُونَ (And We tried them with good and evil in order that they might turn (to Allah).) 7:168

Allah’s statement next, وَإِذْ تَأَذَّنَ رَبُّكُمْ (And (remember) when your Lord proclaimed) means, proclaimed and made known His promise to you. It is possible that this Ayah means, your Lord has vowed and sworn by His might, grace and exaltness. Allah said in a similar Ayah, وَإِذْ تَأَذَّنَ رَبُّكَ لَيَبْعَثَنَّ عَلَيْهِمْ إِلَى يَوْمِ الْقِيَـمَةِ (And (remember) when your Lord declared that He would certainly keep on sending against them (i.e. the Jews), till the Day of Resurrection.) 7:167

Allah said, لَئِن شَكَرْتُمْ لأَزِيدَنَّكُمْ (If you give thanks, I will give you more;) meaning, `if you appreciate My favor on you, I will give you more of it, وَلَئِن كَفَرْتُمْ (but if you are thankless) if you are not thankful for My favors, covering and denying them, إِنَّ عَذَابِى لَشَدِيدٌ (verily, My punishment is indeed severe), by depriving you of the favor and punishing you for being unappreciative of it.’ A Hadith states that, «إِنَّ الْعَبْدَ لَيُحْرَمُ الرِّزْقَ بِالذَّنْبِ يُصِيبُه» (A servant might be deprived of a provision (that was written for him) because of a sin that he commits.)

In his Sahih, Muslim recorded that Abu Dharr said that the Messenger of Allah ﷺ said that his Lord the Exalted and Most Honored said, «يَا عِبَادِي لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ كَانُوا عَلَى أَتْقَى قَلْبِ رَجُلٍ وَاحِدٍ مِنْكُمْ، مَا زَادَ ذَلِكَ فِي مُلْكِي شَيْئًا، يَا عِبَادِي لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ كَانُوا عَلَى أَفْجَرِ قَلْبِ رَجُلٍ وَاحِدٍ مِنْكُمْ، مَا نَقَصَ ذَلِكَ فِي مُلْكِي شَيْئًا، يَا عِبَادِي لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ قَامُوا فِي صَعِيدٍ وَاحِدٍ، فَسَأَلُونِي،فَأَعْطَيْتُ كُلَّ إِنْسَانٍ مَسْأَلَتَهُ، مَا نَقَصَ ذَلِكَ مِنْ مُلْكِي شَيْئًا إِلَّا كَمَا يَنْقُصُ المِخْيَطُ إِذَا أُدْخِلَ الْبَحْر» (O My servants. If the first and the last among you, mankind and Jinns among you, had the heart of the most pious and righteous man among you, that will not increase my kingdom in the least. O My servants! If the first and the last among you, mankind and the Jinns among you, had the heart of the most wicked man among you, that will not decrease My kingdom in the least. O My servants! If the first and the last among you, the mankind and Jinns among you, stood in one flat area and each asked me (what they wish ), and I gave each one of them what they asked, that will not decrease My kingdom except by that which the needle carries ( of water ) when inserted in the ocean.) 22

Comparison Between Tafheem-ul-Quran (Maududi) and Tafsir Ibn Kathir

Both tafsirs emphasize the core message of the verse: gratitude to Allah leads to an increase in blessings, while ingratitude (kufr, often interpreted as denial or ungratefulness) results in severe punishment. They frame the verse within the context of Prophet Musa (Moses) addressing the Children of Israel (Bani Isra’il), reminding them of Allah’s favors, such as deliverance from Pharaoh’s oppression.

  • Similarities:
  • Historical Context: Both highlight the verse as part of Musa’s reminder to Bani Isra’il about their trials and Allah’s deliverance, underscoring the “tremendous trial” (bala’) as a favor from Allah.
  • Gratitude and Increase: Maududi explains gratitude as appreciating favors, using them rightly, and submitting without rebellion. Ibn Kathir similarly describes it as appreciating favors, leading to more blessings, and ties ingratitude to deprivation and punishment.
  • Warning Aspect: Both convey the severe consequences of ingratitude, with Ibn Kathir adding that punishment involves depriving favors and direct chastisement.
  • References to Bani Isra’il: They connect the verse to the Israelites’ history, using it as a lesson in divine favor and accountability.
  • Differences:
  • Application and Audience: Maududi applies the verse directly to the people of Makkah (Quraish), warning them against rejecting Prophet Muhammad (PBUH) as ingratitude for Allah raising a prophet among them. He draws a parallel between the Israelites’ rebellion and the potential fate of the Quraish. Ibn Kathir stays more focused on the Quranic narrative with Bani Isra’il, without extending it to the Meccans in this specific explanation.
  • Sources and References: Maududi incorporates extensive Biblical parallels from Deuteronomy, quoting passages about blessings for obedience and curses for disobedience to reinforce the promise of increase or punishment. Ibn Kathir relies on Quranic cross-references (e.g., 7:167, 7:168) and authentic hadiths, such as one about sins depriving provisions and another emphasizing Allah’s infinite richness and independence from human actions (narrated by Abu Dharr in Sahih Muslim).
  • Linguistic and Theological Depth: Ibn Kathir provides linguistic analysis, such as interpreting “proclaimed” (ta’adhdhana) as making a promise known or a vow by Allah’s might. He also explores the dual meaning of “trial” (bala’) as both affliction and favor. Maududi is more interpretive in a modern, contextual sense, focusing on moral lessons like submission as gratitude.
  • Length and Style: Maududi’s tafsir is concise and lesson-oriented, with footnotes for Biblical quotes and historical warnings. Ibn Kathir’s is more detailed, incorporating scholarly opinions (e.g., on “trial”) and hadiths for broader theological insight.

Overall, Maududi’s approach is more reformist and applicative to contemporary audiences (e.g., warning the Quraish), while Ibn Kathir’s is classical, rooted in hadith, linguistics, and Quranic intertextuality, providing a foundational exegesis.

Tafseer Summaries

14:46. Plots by disbelievers r destined to fail

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Monumental plots against GOD , Islam by disbelievers going to meet their fate of decimation at some point…history says so.

Surah Ibrahim (14:46)

Arabic Text

وَقَدْ مَكَرُوْا مَكْرَهُمْ وَعِنْدَ اللّٰهِ مَكْرُهُمْ ۖ وَاِنْ كَانَ مَكْرُهُمْ لِتَزُوْلَ مِنْهُ الْجِبَالُ 

English Translation (from Tafheem-ul-Quran by Syed Abul Ala Maududi)

Indeed the unbelievers contrived their plan, but it is in Allah’s power to nullify their plan, even though their plans were such that would move even mountains. 11

Tafseer (Explanation)

The nations of the past resorted to all sorts of contriving to evade the consequences of having denied God’s laws and to defeating the mission of God’s Messengers. But it is well known that just one move from God checkmated them. Despite this, the unbelievers have not ceased their contriving, fancying that their efforts will ultimately meet with success. 11

Tafseer al Tabari

Surah Ibrahim (14:46) – Al-Tabari’s Tafsir

Arabic Text

وَقَدْ مَكَرُوا مَكْرَهُمْ وَعِنْدَ اللَّهِ مَكْرُهُمْ وَإِن كَانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ

English Translation (Sahih International)

And they had planned their plan, but with Allah is [recorded] their plan, even if their plan had been [sufficient] to do away with the mountains.

Tafseer (Explanation)

Al-Tabari, in his comprehensive tafsir “Jami’ al-Bayan fi Ta’wil al-Qur’an,” collects various narrations from the Salaf (early generations) to explain this verse. He begins by noting that the verse addresses the disbelievers’ machinations against Allah’s messengers and the truth, emphasizing that all such plots are fully known and encompassed by Allah, rendering them futile.

Key interpretations from narrations:

  • From Qatadah: The disbelievers plotted extensively, but their schemes are with Allah—He knows them intimately. Even if their plots were so immense that they could shake or remove mountains, they would not escape Allah’s decree. Qatadah links this to the historical nations mentioned in the previous verse (14:45), like those of Noah, ‘Ad, and Thamud, whose dwellings the later generations inhabited without learning lessons.
  • From Mujahid: The phrase “even if their plan had been [sufficient] to do away with the mountains” is interpreted as hyperbolic, indicating the grandeur of their scheming. Mujahid recounts a story of a tyrant (often identified as Nimrod or Nebuchadnezzar) who attempted to ascend to the heavens using eagles tied to a box, carrying him and a companion aloft with a staff baited with meat. As they rose, the tyrant aimed arrows at the sky, deluding himself into challenging Allah. Upon descending, the rush caused the mountains to nearly tremble—illustrating that even such audacious plots fail and do not disrupt Allah’s creation.
  • From ‘Ali bin Abi Talib: Similar to Mujahid, ‘Ali describes the incident with the eagles, emphasizing that the plot was “not such as to remove the mountains,” meaning it was immense in ambition but ineffective against divine will. This narration underscores the futility of shirk (associating partners with Allah) and disbelief.
  • From Ibn ‘Abbas: The “plan” refers to their kufr (disbelief) and opposition to the prophets. Allah records all their schemes in the Preserved Tablet (al-Lawh al-Mahfuz), and no matter how powerful they seem—capable of metaphorically moving mountains—they cannot avert Allah’s punishment or alter His plan.
  • Linguistic analysis by Al-Tabari: He discusses variant readings and meanings of “makr” (plot), noting it implies cunning deception. The conditional “in kan makruhum li-tazula minhu al-jibal” can be read as “though their plot was such that mountains would depart from it” (indicating magnitude) or “was not such” (negating its impact). Al-Tabari prefers interpretations that highlight Allah’s omniscience and the inevitable failure of evil plots, cross-referencing verses like 27:50-51 (where Allah’s plan supersedes human schemes).

Al-Tabari concludes that the verse serves as a warning to the Quraysh disbelievers in Mecca, whose plots against Prophet Muhammad (peace be upon him) mirror those of past nations, and a consolation to believers that Allah controls all outcomes. 2 4

Comparison with Tafheem-ul-Quran (by Maududi) and Ibn Kathir’s Tafsir

Al-Tabari’s tafsir stands out as the most exhaustive and tradition-oriented among the three, being one of the earliest comprehensive commentaries (completed around 922 CE). It relies heavily on chains of narration (isnad) from companions like Ibn ‘Abbas and ‘Ali, and early scholars like Mujahid and Qatadah, providing a raw collection of opinions without much synthesis—allowing readers to see diverse views. This contrasts with Ibn Kathir’s approach, which summarizes and selects from Tabari’s material (often quoting him directly, e.g., the eagle story from Mujahid and ‘Ali), adding cross-references to other verses and hadiths for a more streamlined, student-friendly exegesis focused on the afterlife’s no-respite theme and warnings against shirk. Maududi’s Tafheem-ul-Quran is even more concise and modern, emphasizing thematic lessons for contemporary readers, such as historical nations’ failed attempts to evade divine laws through “contriving,” portrayed as a quick divine “checkmate” without delving into specific narrations or linguistic debates. While Tabari and Ibn Kathir share a classical, hadith-based depth (with Tabari being more voluminous and less filtered), Maududi prioritizes motivational and practical insights over detailed scholarly chains. All three agree on the core message: the futility of disbelievers’ plots against Allah’s unassailable plan, using the “mountains” metaphor to illustrate their perceived but illusory power.

Tafseer Summaries

14:26 GOOD WORD VS EVIL WORD

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Here is a detailed explanation of Surah Ibrahim (Chapter 14), Verse 26, as presented in the style and methodology of Tafheem-ul-Quran by Sayyid Abul Ala Maududi.

Quranic Verse (Arabic Text)

وَمَثَلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ اجْتُثَّتْ مِن فَوْقِ الْأَرْضِ مَا لَهَا مِن قَرَارٍ

Translation

“And the parable of an evil word is that of an evil tree: it is torn up by the root from the face of the earth; it has no stability.”

Tafseer (Explanation) from Tafheem-ul-Quran

This verse is the second part of a parable presented in verses 24-25. To fully understand verse 26, it is essential to see it in its immediate context.

The Context (Verses 14:24-25):

“Do you not see how Allah sets forth a parable of a good word? It is like a good tree, whose root is firm and whose branches are in the sky. It yields its fruit every season by the leave of its Lord.”

This “good word” is the fundamental creed of Islam: “La ilaha illallah” (There is no god but Allah). It represents the entire system of belief, thought, and life that emanates from this declaration.

Explanation of Verse 26:

1. The “Evil Word” (كَلِمَةٍ خَبِيثَةٍ – Kalimatin Khabeethah):

  • In direct contrast to the “good word” (the doctrine of Tawhid), the “evil word” refers to Shirk (associating partners with Allah) and Kufr (disbelief).
  • It represents any false creed, ideology, or system of life that is founded on the rejection of Allah’s sovereignty. This includes polytheism, atheism, materialism, and all man-made ideologies that place someone or something in the position that belongs to Allah alone.
  • The word Khabeeth means impure, foul, corrupt, and evil. It signifies something that is inherently bad in its essence and consequences.

2. The Parable of the “Evil Tree” (كَشَجَرَةٍ خَبِيثَةٍ – Kashajaratin Khabeethah):

  • Just as the “good word” was compared to a strong, fruitful, and stable tree, the “evil word” is compared to its exact opposite.
  • This “evil tree” is described as being “uprooted from the earth’s surface” (اجْتُثَّتْ مِن فَوْقِ الْأَرْضِ). This is a powerful image of something that has been completely torn out, leaving no trace behind. It has no connection to the soil, no source of nourishment, and no foundation.
  • The phrase “it has no stability” (مَا لَهَا مِن قَرَارٍ) is the core message of the parable. A tree that is uprooted cannot stand firm. It will be blown away by the wind, rot, and perish.

The Deeper Meaning and Wisdom (Hikmah):

Maududi, in Tafheem-ul-Quran, explains that this parable illustrates the fundamental nature of Truth and Falsehood in the world:

  • The Nature of Falsehood (Batil): Falsehood, no matter how widespread or powerful it may appear for a time, has no inherent stability or permanence. It is like a tree with shallow or rotten roots. When a storm comes (a test, a logical argument, a historical challenge, or the divine decree), it is easily uprooted and destroyed. It cannot withstand scrutiny or the tests of time.
  • Lack of Foundation: The ideologies of Kufr and Shirk are not rooted in the eternal truth of reality. They are based on human whims, desires, superstitions, or flawed logic. Therefore, they provide no real peace, security, or lasting benefit to humanity. They are inherently unstable and destined to collapse.
  • A Historical and Future Reality: The Quran points to this as a universal law. Look at the great empires and civilizations built on falsehood—they all crumbled. The Pharaohs, the ‘Ad and Thamud, and in modern times, ideologies like colonialism based on racial superiority or atheistic communism have all shown their inherent instability and collapsed or are in the process of decay.

Contrasting the Two Parables:

Feature Good Word (Tawhid)

Feature Good Word (Tawhid):State Firmly rooted, stable. Divine Revelation. Nourishment Constant (by Allah’s leave).Result Continuous good fruits. Endurance Eternal, withstands storms

Evil Word (Shirk/Kufr)

Uprooted, unstable, No fruit, only ruin,Source Human Fabrication,endurance : None Temporary, collapses easily

Conclusion:

This verse is not just a beautiful analogy but a profound declaration of a cosmic principle. It offers a powerful reminder to believers that they should build their lives, societies, and ideologies on the solid foundation of Tawhid, which alone provides true stability and everlasting fruit. Simultaneously, it serves as a warning and a consolation: the systems of falsehood that seem dominant are, in reality, like an uprooted tree—devoid of any lasting power and destined for annihilation.

This explanation captures the core insights from Maulana Maududi’s Tafheem-ul-Quran, emphasizing the ideological battle between truth and falsehood and the ultimate fate of both.

Compiled by grok

Surah Ibrahim (14:26)

Arabic Text:

وَمَثَلُ كَلِمَةٍ خَبِيثَةٖ كَشَجَرَةٍ خَبِيثَةٍ ٱجۡتُثَّتۡ مِن فَوۡقِ ٱلۡأَرۡضِ مَا لَهَا مِن قَرَارٖ

English Translation (by Syed Abul Ala Maududi):

And the example of an evil word is that of an evil tree, uprooted from the surface of the earth, wholly unable to endure. 14

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

(14:26) And the example of an evil word [37] is that of an evil tree, uprooted from the surface of the earth, wholly unable to endure. [38]

  1. Evil word is the opposite of pure word. It may be applied to everything that is unreal and wrong but here it stands for any false creed that one might adopt as a basis of his system of life, irrespective of whether it be atheism or heresy or disbelief or shirk or idol worship or any other ism that has not been brought by a Messenger.
  2. And evil word (false creed) has no stability because it is against the law of nature. Therefore, everything in the universe opposes it and refutes it, as if the earth hates it and is ready to spit out its seeds every time they are sown in it, and if some seed succeeds in growing an evil tree, heaven suppresses down its branches. In fact, false creed could never have been allowed to develop, if man had not been given the freedom of choice and respite for work for the sake of his trial. That is why when same foolish people exert to establish a system of life on it, it is allowed to grow to a certain extent, but it produces nothing but harmful results as long as it lasts. And no sooner does it encounter with adverse circumstances than it is thoroughly uprooted from the earth.

The distinction between the pure word and the evil word is so apparent that anyone who makes a critical study of the religious, moral, intellectual and cultural history of the world can perceive it easily. For the pure word has always been the one and the same during the whole history of mankind and has never been uprooted. On the contrary, there have been innumerable evil words but each and every one has been so uprooted that there has remained hardly anything of it except its name in the pages of history. Nay, some of these had proved to be so absurd that if these are mentioned today one wonders how one could have followed such nonsensical things.

There has been another noteworthy difference between the two words. Whenever and wherever the pure word has been adopted by an individual or a community, its blessings had not been confined to that individual and community but had benefited all around them. On the contrary, whenever and wherever an evil word has been adopted by an individual or a community, its evils had spread chaos and disorder all around them.

In this connection, it should also be noted that the parable of the pure word and the evil word explains the same theme that had been explained by the similitude of the mound of ashes that is blown away by the wind of the stormy day (Surah Ibrahim, Ayat 18) and of the foam of flood, and the scum of the melted metals. (Surah Ar-Raad, Ayat 17). 14

Ibn katheer and al Tabari

Surah Ibrahim (14:26)

Arabic Text:

وَمَثَلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ اجْتُثَّتْ مِنْ فَوْقِ الْأَرْضِ مَا لَهَا مِنْ قَرَارٍ

English Translation:

And the example of an evil word is like an evil tree, uprooted from the surface of the earth; it has no stability.

Tafseer from Ibn Kathir:

Allah said next, (And the parable of an evil word is that of an evil tree) describing the disbelief of the disbeliever, for it has no basis or stability. It is similar to the colocynth tree (a very bitter, unscented plant) which is also called, Ash-Shiryan’. Shubah narrated that Mu`awiyah bin Abi Qurrah narrated that Anas bin Malik said that it is the colocynth tree. Allah said, (uprooted), meaning, was cutoff from the root, (from the surface of earth, having no stability.) therefore, existing without basis or stability, just like Kufr (disbelief), for it does not have a basis or roots. Surely, the works of the disbelievers will never ascend nor will any of them be accepted. 43

This verse continues the parable from verses 24-25, contrasting the “goodly word” (faith) with the “evil word” (disbelief). The evil tree has no firmness, illustrating how disbelief lacks foundation and leads to ultimate failure, with no good deeds accepted by Allah.

Tafseer from al-Tabari (via Tafsir Ibn Abbas, as reported in traditional narrations):

The similitude of a bad saying (associating partners with Allah) is as a bad tree (this refers to the idolater; idolatry is blameworthy and no aspect of it is praiseworthy, just as the idolater is censored and there is nothing praiseworthy about him; it is also said that the bad tree refers to the colocynth which is bitter and useless, and so is the idolater: useless and censored), uprooted from upon the earth, possessing no stability (it has no firmness on the face of the earth; and so is the idolater: he does not have any proof to cling to, just as the colocynth does not have roots which keep it firmly grounded. Moreover, while a person is an idolater none of his works are accepted). 44

Al-Tabari’s comprehensive tafsir often includes chains of narration from early companions like Ibn Abbas, emphasizing the “evil tree” as representing shirk (polytheism) or the idolater, with no stability or beneficial outcome, mirroring the useless colocynth plant that is easily uprooted and bears no fruit.