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Quran, listen ,read translation, understand & act

Surah AlKawthar,108:1-3

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اِنَّاۤ اَعۡطَيۡنٰكَ الۡكَوۡثَرَؕ‏ ﴿108:1﴾ فَصَلِّ لِرَبِّكَ وَانۡحَرۡ ؕ‏ ﴿108:2﴾ اِنَّ شَانِئَكَ هُوَ الۡاَبۡتَرُ‏﴿108:3﴾

(108:1) (O Prophet), We have surely bestowed upon you good in abundance.1 (108:2) So offer Prayer and sacrifice2 to your Lord alone. (108:3) Verily your enemy3 alone has been cut off from the roots.4

Notes

1. The full meaning of the word kauthar, as used here, cannot perhaps be expressed in one word in any language of the world. This is an intensive form of the noun kathrat which literally means abundance, but the context in which it has been used does not give the meaning of mere abundance but abundance of good, of spiritual benefits and blessings, and of such abundance which is unbounded and limitless, and it does not imply any one good or benefit or blessing but abundance of countless benefits and blessings.

Have a look again at the background of this Surah given in the Introduction. The enemies thought that Muhammad (peace be upon him) had been completely ruined: he was cut off from the community and had become utterly helpless and powerless; his trade was ruined; his male children who could perpetuate his name were dead; the message that he presented was such that except for a handful of the people no one in entire Arabia, not to speak of Makkah, was prepared to listen to it. Therefore, failure and disappointment would be his lot as long as he lived and there would be no one in posterity to remember him when he died. Under such conditions when Allah said: We have granted you the Kauthar, this by itself gave the meaning: Your foolish opponents think that you are ruined and deprived of the good things that you enjoyed before Prophethood, but the fact is that We have favored you with unbounded good and countless blessings. This included the matchless moral qualities which the Prophet (peace be upon him) was blessed with; this included the great blessings of Prophethood and the Quran, the knowledge and wisdom that were granted to him; this included the blessing of Tauhid and also of such a system of life whose simple and intelligible, rational and natural, and comprehensive principles had the potential to spread throughout the world and of continuing to spread for ever afterwards. This also included the blessing of the exaltation of renown because of which the Prophet’s (peace be upon him) blessed name continues to be exalted throughout the world since 1400 years and will continue to be so exalted till Resurrection. 

This also included the blessing that by his preaching eventually such a world-wide community came into being, which became the standard-bearer of truth in the world forever, which can claim to have produced the greatest number of the pious, virtuous and noble character people in any one nation, and which even when corrupted and deprived has the highest good in it as against every other nation of the world. This also included the blessing that the Prophet (peace be upon him) during his very lifetime witnessed his invitation and message attaining to the highest success and the preparation of a community which had the power to dominate the world. This also included the blessing that although on his being deprived of the male offspring the enemies thought he would be lost to posterity, yet Allah not only blessed him with the spiritual offspring in the form of Muslims, who will continue to exalt his name in the world till Resurrection but also granted him from his one daughter, Fatimah, the natural progeny, who have spread throughout world and whose only mark of distinction and pride is that they trace their descent from him. 

These are the blessings which the people have seen and witnessed as to how abundantly Allah has blessed His Prophet (peace be upon him) within the world. In addition, Kauthar also implies two other great blessings which Allah will bestow on him in the Hereafter. We had no means of knowing these; therefore the Prophet (peace be upon him) himself gave us news of them, and told us that Kauthar also implied them. First, the Fountain of Kauthar, which he will be granted on the Resurrection Day in the Plain of Assembly; second, the River Kauthar, which he will be granted in Paradise. About both such a large number of the Ahadith have been reported from him through such a large number of the reporters that there remains no doubt about their authenticity. 

What the Prophet (peace be upon him) said about the Fountain of Kauthar is as follows: 

(1) This Fountain will be granted to him on the Resurrection Day when there will be the cry of al-atash, alatash (thirst, thirst!) on every side. The Prophet’s (peace be upon him) community will gather together before him at it and will be watered thereby. He himself will be the first to arrive at it and will be occupying the central position. 

He has said: This is a Fountain at which my Ummah will assemble on the Resurrection Day. (Muslim: Kitab as-Salat Abu Daud: Kitab as-Sunnah). I shall have arrived at the Fountain before you. (Bukhari: Kitab ar-Riqaq and Kitab al- Fitan; Muslim: Kitab al-Fidail and Kitab at-Taharah; lbn Majah: Kitab al Manasik and Kitab az-Zuhd. Musnad Ahmad: Marwiyyat Abdullah bin Masud, Abdullah bin Abbas, Abu Hurairah). 

I shall be there before you and shall bear witness on you, and by God, I am seeing my Fountain even at this time. (Bukhari: Kitab al-jana-iz Kitab al- Maghazi, Kitab ar-Riqaq).

Addressing an assembly of the Ansar, the Prophet (peace be upon him) once said: After me you will meet with selfishness and nepotism, endure it patiently until you meet me at the Fountain. (Bukhari: Kitab Manaqib al-Ansar and Kitab al-Maghazi; Muslim: Kitab al-Iman; Tirmidhi: Kitab al-Fitan). 

I shall be near the middle of the Fountain on the Resurrection Day. (Muslim: Kitab al-Fadail). 

Abu Barzah Aslami was asked: Have you heard something about the Fountain from the Prophet (peace be upon him). He replied: Not once, or twice, or thrice, or four or five times, but over and over again. May Allah deprive of its water the one who belies it. (Abu Daud: Kitab as-Sunnah). 

Ubaidullah bin Ziyad thought that the traditions about the Fountain were false; so much so that he belied all the traditions reported by Abu Barzah Aslami, Bara bin Aazib and Aaidh bin Amr. At last, Abu Sabrah brought out a writing which he had written down after hearing it from Abdullah bin Amr bin alAas, and it contained this saying of the Prophet (peace be upon him): Beware! Your place of meeting me will be my Fountain. (Musnad Ahmad: Marwiyyat Abdullah bin Amr bin alAas). 

(2) Different dimensions of the Fountain have been given in different traditions, but according to a large number of the traditions it will extend from Aylah (the present Israeli seaport of Ilat) to Sana’a of Yaman, or from Aylah to Adan, or from Amman to Adan in length, and from Aylah to Juhfah (a place between Jeddah and Rabigh) in breadth. (Bukhari: Kitab ar-Riqaq; Abu Daud at Tayalisi: Hadith No. 995; Musnad Ahmad: Marwiyyat Abu Bakr Siddiq and Abdullah bin Umar; Muslim: Kitab at-Taharah and Kitab al-Fadail; Tirmidhi Abwab Sifat al-Qiyamah; Ibn Majah: Kitab az-Zuhd). From this it appears that on the Resurrection Day the present Red Sea itself will be turned into the Fountain of Kauthar. And the correct knowledge is only with Allah. 

(3) About this Fountain the Prophet (peace be upon him) has told us that water will be supplied to it from the River Kauthar of Paradise (which is being mentioned below). Two channels from Paradise will flow into it and supply water to it. (Muslim: Kitab al-Fadail). According to another tradition: A canal from the River Kauthar of Paradise will be opened towards this Fountain. (Musnad Ahmad; Marwiyyat Abdullah bin Masud). 

(4) According to the description of it given by the Prophet (peace be upon him) its water will be whiter than milk (according to other traditions whiter than silver, and according to still others, whiter than snow), cooler than snow, sweeter than honey; the earth of its bed will be more fragrant than musk; the water jugs set at it will be as numerous as the stars in the sky; the one who drinks from it would never thirst; and the one who is deprived of it will never have his thirst satisfied. These things with a little variation in wording have been reported in numerous Ahadith (Bukhari: Kitab ar-Riqaq; Muslim: Kitab at- Taharah and Kitab al-Fadail; Musnad Ahmad: Marwiyyat Ibn Masud, Ibn Umar, Abdullah bin Amr bin alAas; Tirmidhi: Abwab Sifat al-Qiyanmah: Ibn Majah: Kitab az- Zuhd; Abu Daud: Tayalisi, Ahadith No. 995, 2135). 

(5) Concerning it the Prophet (peace be upon him) warned the people of his time again and again, saying: After me those from among you who would effect changes in my way, will be removed from the Fountain and will be disallowed to approach it. I shall say: they are my companions, but it will be said: Don’t you know what they did after you? Then I too shall discard them and tell them to keep away. This subject has been expressed in many traditions. (Bukhari: Kitab ar-Rigaq, Kitab al-Fitan; Muslim: Kitab at-Tahara and Kitab al-Fadail Musnad Ahmad: Marwiyyat Ibn Masud, Abu Hurairah; Ibn Majah: Kitab al-Manasik. The Hadith which Ibn Majah has related in this connection contains very pathetic words. The Prophet (peace be upon him) said: Beware! I shall have arrived at the Fountain before you and shall pride myself by your means upon the greater numbers of my Ummah as against other ummahas. Do not at that time cause my face to be blackened. Beware! I shall have some people released, and some people shall be separated from me. I shall say: O my Lord, they are my companions. He will reply: Don’t you know what innovations they introduced after you? According to Ibn Majah, these words were said by the Prophet (peace be upon him) in his Sermon at Arafat. 

(6) Likewise, the Prophet (peace be upon him) has also warned the Muslims coming after him till Resurrection, saying: Whoever from among you will swerve from my way and effect changes in it, will be removed from the Fountain. I shall say: O Lord, they belong to me, they are the people of my Ummah. In response it will be said: Don’t you know what changes they effected after you and then turned back on their heels? Then I shall also turn them away and shall not allow them to approach the Fountain. Many traditions on this subject are found in the Hadith. (Bukhari: Kitab al- Musaqat, Kitab ar-Riqaq, Kitab al-Fitan; Muslim: Kitab at- Taharah. Katab as-Salat, Kitab al-Fadail; Ibn Majah: Kitab az-Zuhd; Musnad Ahmad: Marwiyyat Ibn Abbas). 

Traditions about this Fountain have been related by more than 50 companions, and the earlier scholars generally have taken it to mean the Fountain of Kauthar. Imam Bukhari has named the last chapter of his Kitab ar-Riqaq as Babun fil hawd wa qual-Allahu inna a tainak al-Kauthar, and in a tradition from Anas there is the explanation that the Prophet (peace be upon him) said about Kauthar: It is a Fountain at which my Ummah shall alight. 

The River Kauthar which the Prophet (peace be upon him) shall be granted in Paradise, also has been mentioned in a large number of the traditions of Hadith. Many traditions have been related on the authority of Anas in which he says, and in some he explains that he is reporting the exact words of the Prophet (peace be upon him) himself, that on the occasion of miraj; the Prophet (peace be upon him) was taken round Paradise and shown a river on the banks of which there were vaults of pearls or precious stones carved from within; the earth of its bed was of the strong-scented musk. He asked Gabriel, or the angel who took him round, what it was? He replied that it was the River Kauthar, which Allah had granted him. (Musnad Ahmad, Bukhari, Muslim, Abu Daud, Tirmidhi, Abu Daud Tayalisi, Ibn Jarir) Again, according to Anas, the Prophet (peace be upon him) was asked (or a person asked him): What is the Kauthar? He replied; It is a River which Allah has granted me in Paradise. Its earth is musk: its water is whiter than milk and sweeter than honey. (Musnad Ahmad, Tirmidhi, lbn Jarir; according to another tradition of Musnad Ahmad, describing the merits of the River Kauthar the Prophet said that at its bottom there are pearls instead of pebbles. Ibn Umar says that the Prophet (peace be upon him) said: The Kauthar is a river in Paradise the banks of which are golden; it flows on pearls and diamonds (i.e. its bed has diamonds instead of pebbles); its earth smells sweeter than musk; its water is whiter than milk (or snow), cooler than snow and sweeter than honey.” (Musnad Ahmad, Tirmidhi, Ibn Majah, Ibn Abi Hatim, Darimi, Abu Daud Tayalisi, Ibn al-Mundhir, Ibn Marduyah, Ibn Abi Shaibah). Usamah bin Zaid says that the Prophet (peace be upon him) once went to visit Usamah; he was not at home; his wife entertained him and during the conversation said My husband has told me that you have been granted a river in Paradise, which is called the Kauthar. The Prophet (peace be upon him) replied: Yes, and its bed is of rubies and corals and emeralds and pearls. (Ibn Jarir, Ibn Marduyah. Though the sanad of this tradition is weak, the presence of a large number of traditions dealing with this subject strengthens it). Besides these marfu traditions, a great many sayings of the companions and their successors have been related in the Hadith to the effect that the Kauthar implies a river in Paradise. These traditions describe its qualities as have been mentioned above. For instance, the sayings of Abdullah bin Umar, Abdullah bin Abbas, Anas bin Malik, Aishah, Mujahid and Abul Aliyah are found in Musnad Ahmad, Bukhari, Tirmidhi, Nasai; and the books of Ibn Marduyah, Ibn Jarir, Ibn Abi Shaibah and other traditionists.

2. Different commentaries of it have been reported from different scholars. Some of them take the Prayer to mean the five times obligatory Prayer (salat); some take it to imply the Prayer of Id al-Adha, and some say that it implies the Prayer itself. Likewise, the meaning of wanhar and sacrifice according to some illustrious scholars, is to place the right hand over the left hand and to fold them on the chest in the Prayer; some say that it implies raising both hands with Allahu Akbar at the commencement of the Prayer; some say that it implies raising both hands at the commencement of the Prayer, at bowing for Ruku and after rising from Ruku; and some say that it means performing the Id al-Adha Prayer and then offering the animal sacrifice. But if the context in which this command has been enjoined, is considered, its meaning clearly seems to be: O Prophet, when your Lord has granted you so many and so splendid blessings, then you should perform the Prayer only for His sake and offer sacrifice only for His sake. This command was given in the environment when not only the pagans of Quraish but the pagans of entire Arabia and the world worshipped their self-made gods and offered sacrifices at their shrines. Therefore, the intention of the command is: Contrary to the polytheistic practice, you should remain steadfast to your creed: your Prayer is only for Allah and your sacrifice is also for Him alone, as it has been said at another place: Declare, O Prophet, my salat and my sacrifice and my life and my death are all for Allah, Lord of the universe, Who has no partner with Him. This is what I have been enjoined, and I am the first to surrender to Him. (Surah Al-Anaam, Ayats 162-163). This same meaning has been explained of it by Ibn Abbas. Ata, Mujahid, Ikrimah, Hasan Basri, Qatadah, Muhammad bin Kaab al-Qurzi, Dahhak, Rabi bin Anas, Ata al-Khurasani and many other major commentators. (Ibn Jarir). However, this by itself is correct that when the Prophet (peace be upon him) enforced by Allah’s command the practice of the Id al-Adha Prayer and the offering of animal sacrifice at Al-Madinah, he himself gave the first place to the Prayer (salat and the second to the sacrifice, as commanded in the verses: Inna salati wa nusuki and fa-salli li-Rabbika wanhar, and also enjoined on the Muslims to do the same, i.e. they should first perform the Prayer and then offer the sacrifice. This is neither the explanation of this verse nor the occasion of its revelation but a deduction made by the Prophet (peace be upon him) from these verses and his deduction of injunctions is also a kind of divine inspiration. 

3. The word shani as used, in the original is derived from shaan, which means the hatred and spite because of which a person may start ill-treating another. At another place in the Quran it has been said: (And O Muslims,) the enmity of any people should not so provoke you as to turn you away from justice. (Surah Al-Maidah, Ayat 8). Thus, shani aka implies every such person who blinded by his enmity of the Prophet (peace be upon him) should bring false accusations against him, slander and defame him and vent his personal spite against him by taunting and scoffing at him in every possible way. 

4. Huwal abtar: He himself is abtar, i.e. though he calls you abtar, he in fact himself is abtar. Some explanations of abtar have already been given in the Introduction to the Surah. It is derived from batar which means to cut off, but idiomatically it is used in a comprehensive meaning. In the Hadith, the rakah of the Prayer which is not coupled with another rakah is called butaira, i.e. the lonely rakah. According to another Hadith, every piece of work, which is in any way important, is abtar if it is started without the glorification and praise of Allah implying that it is cut off from the root; it has no stability; and it is doomed to failure. A man who fails to achieve his object is abtar as also the one who is deprived of all means and resources. A person who is left with no hope of any good and success in life is also abtar. A person who has been cut off from his family, brotherhood, associates and helpers is also abtar. The word abtar is also used for the man who has no male child, or whose male child or children have died, for after him there remains no one to remember him and he is lost to posterity after death. In almost all these meanings the disbelieving Quraish called the Prophet (peace be upon him) abtar. At this, Allah said: O Prophet, not you but your enemies are abtar. This was not merely a reprisal, but a prophecy out of the most important prophecies of the Quran, which literally proved true. When it was made, the people regarded the Prophet (peace be upon him) as abtar, and no one could imagine how the big chiefs of the Quraish would become abtar, who were famous not only in Makkah but throughout Arabia, who were successful in life, rich in worldly wealth and children, who had their associates and helpers everywhere in the country, who enjoyed intimate relations with all the Arabian tribes, being monopolists in trade and managers of Hajj. But not long afterwards the conditions altogether changed. There was a time when on the occasion of the Battle of the Trench (A.H. 5) the Quraish had invaded Al-Madinah with the help of many Arabian and Jewish tribes, and the Prophet (peace be upon him) being besieged had to resist the enemy by digging a trench around the city. After only three years, in A.H. 8, when he attacked Makkah, the Quraish had no helper and they had to surrender helplessly. After this within a year or so the whole Arabia came under his control, deputations of tribes from all over the country began to visit him to take the oaths of allegiance and his enemies were left utterly helpless and resource-less. Then they were so lost to posterity that even if their children survived, none of them today knows that he is a descendent of Abu Jahl, Abu Lahab, Aas bin Wail, or Uqbah bin Abi Muait, the enemies of Islam, and even if he knows it, he is not prepared to claim that his ancestors were those people. On the contrary, blessings are being invoked on the children of the Prophet (peace be upon him) throughout the world; millions and millions of Muslims take pride in bearing relationship to him; hundreds of thousands of people regard it as a mark of honor and prestige to have descended not only from him but from his family and even the families of his companions. Thus, some one is a Sayyid, another an Alavi, and Abbasi, a Hashmi, a Siddiqi, a Faruqi, an Uthmani, a Zubairi, or an Ansari, but no one is an Abu Jahli or Abu Lahabi. History has proved that not the Prophet Muhammad (peace be upon him) but his enemies were, and are, abtar.

Quran, listen ,read translation, understand & act

Surah Al-Ma’un,107: 1-7

Audio discussion of the summary:

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اَرَءَيۡتَ الَّذِىۡ يُكَذِّبُ بِالدِّيۡنِؕ‏ ﴿107:1﴾فَذٰلِكَ الَّذِىۡ يَدُعُّ الۡيَتِيۡمَۙ‏ ﴿107:2﴾ وَ لَا يَحُضُّ عَلٰى طَعَامِ الۡمِسۡكِيۡنِؕ‏ ﴿107:3﴾فَوَيۡلٌ لِّلۡمُصَلِّيۡنَۙ‏ ﴿107:4﴾ الَّذِيۡنَ هُمۡ عَنۡ صَلَاتِهِمۡ سَاهُوۡنَۙ‏ ﴿107:5﴾ الَّذِيۡنَ هُمۡ يُرَآءُوۡنَۙ‏ ﴿107:6﴾ وَيَمۡنَعُوۡنَ الۡمَاعُوۡنَ‏﴿107:7﴾

(107:1) Did you see him1 who gives the lie to the Reward and Punishment2 of the Hereafter?3(107:2) Such is4 the one who repulses the orphans away,5 (107:3) and urges6 not the feeding of the needy.7 (107:4) Woe, then, to those who pray,8 (107:5) but are heedless in their Prayers,9 (107:6) those who do good (in order) to be seen,10 (107:7) and deny people the articles of common necessity.11

Notes

1. The words “have you seen”, apparently, are directed to the Prophet (peace be upon him), but the Quranic style is that on such occasions it generally addresses every intelligent and thinking person. And seeing means seeing with the eyes, for what has been described in the succeeding verses can be seen by every seer with his eyes, as well as knowing, understanding and considering something deeply. If the word araaita is taken in the second meaning, the verse would mean: Do you know the kind of man who belies the rewards and punishments. Or: Have you considered the state of the person who belies the Judgment? 

2. The word ad-din as Quranic term is used for the rewards and punishments of the Hereafter as well as for the religion of Islam. But the theme that follows is more relevant to the first meaning, although the second meaning is also not out of the context. Ibn Abbas has preferred the second meaning, while a majority of the commentators have preferred the first. In case the first meaning is taken, the theme of the Surah would mean that denial of the Hereafter produces such and such a character in man. In case the second meaning is taken, the object of the Surah would be to highlight the moral importance of Islam, to stress that Islam aims at producing an altogether different character in its adherents from that found in its deniers. 

3. The style shows that the object of asking this question at the outset is not to ask whether he has seen the person or not, but to invite the listener to consider as to what kind of character is produced in man when he denies the judgment of the Hereafter, and to urge him to know the kind of the people who belie this creed so that he tries to understand the moral significance of belief in the Hereafter. 

4. The letter fa in the sentence fa-dhalika-alladhi expresses the meaning of a whole sentence, which is to this effect: If you do not know, then know that it is indeed he who drives away the orphan. Or, it gives the meaning: Because of his this very denial of the Hereafter he is the kind of man who drives away the orphan. 

5. The sentence yadu ul yatim as used in the original, has several meanings:

(1) That he deprives the orphan of his rights and evicting him from his father’s heritage thrusts him away. 

(2) That if an orphan comes to ask him for help, he repulses him instead of showing him any compassion, and if he still persists in his entreaties in the hope for mercy, he drives him away and out of sight. 

(3) That he ill-treats the orphan. 

For example, if in his own house there is a closely related orphan, it is the orphans lot to serve the whole house, to receive rebuffs and suffer humiliation for trivial things. Besides, this sentence also contains the meaning that the person does not behave unjustly and tyrannically only occasionally but this is his habit and settled practice. He does not have the feeling that it is an evil which he must give up, but he persists in it with full satisfaction, thinking that the orphan is a helpless, powerless creature; therefore, there is no harm if his rights are taken away wrongfully, or he is made the target of tyranny and injustice, or he is repulsed and driven away whenever he asks for help.

In this connection, Qadi Abul Hasan al-Mawardi has related a strange incident in his Aalam an-Nubuwwat. Abu Jahl was the testator of an orphan. The child one day came to him in the condition that he had no shred of a garment on his body and he implored him to be given something out of his father’s heritage. But the cruel man paid no attention to him and the poor child had to go back disappointed. The Quraish chiefs said to him out of fun: Go to Muhammad (peace be upon him) and put your complaint before him. He will recommend your case before Abu Jahl and get you your property. The child not knowing any background of the nature of relationship between Abu Jahl and the Prophet (peace be upon him) and not understanding the motive of the mischief-mongers, went straight to the Prophet (peace be upon him) and apprised him of his misfortune. The Prophet (peace be upon him) immediately arose and accompanied the child to the house of Abu Jahl, his bitterest enemy. Abu Jahl received him well and when the latter told him to restore to the child his right, he yielded and brought out whatever he owed to him. The Quraish chiefs were watching all this earnestly in the hope that an interesting altercation would take place between them. But when they saw what actually happened they were astounded and went to Abu Jahl and taunted him saying that he too perhaps had abandoned his religion. He said: By God, I have not abandoned my religion, but I so felt that on the right and left of Muhammad (peace be upon him) there was a spear which would enter my body if I acted against what he desired. This incident not only shows what was the attitude and conduct of the principal chiefs of the most civilized and noble tribe of Arabia towards the orphans and other helpless people in those days but it also shows what sublime character the Prophet (peace be upon him) possessed and what impact it had even on his bitterest enemies. A similar incident we have already related in(E.N. 5 of Surah Al-Anbiya), which points to the great moral superiority of the Prophet (peace be upon him) because of which the disbelieving Quraish branded him as a sorcerer. 

6. La yahuddu means that the person neither persuades his own self, nor tells the people of his household, to provide the poor man with his food, nor does he urge others to recognize the rights of the poor and needy people of society who are starving and do something to satisfy their hunger. 

Here, by giving only two conspicuous examples, Allah has pointed out what kind of evils are produced in the people who deny the Hereafter. The real object is not to point out only these two evils that the people drive away the orphans and do not urge giving away the food of the poor as a result of the denial of the Hereafter. But of the countless evils which are thus produced, two evils have been presented as an example, which every noble and sound-natured person will regard as hateful. Besides, another thing meant to be impressed is that if this very man had believed that he would have to go before God to render an account of his deeds, he would not have committed such evils as to deprive the orphan of his rights, tyrannize him, repulse him, neither feed the poor man himself nor urge others to give him his food. The characteristics of the believers in the Hereafter which have been described in Surah Al-Asr and Surah Al-Balad are that they exhort one another to mercy, and they exhort one another to the truth and to render the rights of others. 

7. The words used are to taam-il-miskin and not itam-ilmiskin. If itam-il-miskin were the words, the meaning would be that he does not urge (others) to feed the poor. But taam -il-miskin means that he does not urge (others) to give away the food of the poor. In other words, the food that is given to the poor man is not the food of the giver but of the poor man himself; it is his right which is enjoined on the giver, and the giver is not doing him any favor but rendering him his right. This same thing had been said in Surah Adh-Dhariyat: And in their possessions is a due share of him who asks and of him who is needy. (verse 19).

8. The fa in fa-wail-ul -lil-musallin signifies that such was the condition of the open deniers of the Hereafter. One may then consider the condition of the hypocrites who are included among the praying ones (i.e. Muslims). Since, despite being Muslims they regard the Hereafter as a falsehood, one may note what path of ruin they are following. 

Though musallin means the praying ones, in view of the context in which this word has been used and the characteristics of these people that follow, this word, in fact, does not have the meaning of the praying ones but of the people of salat, i.e. of those included among Muslims. 

9. The words used are an-salat-i him sahun and not fi salati- him ahun. In case the words fi salat-i him had been used, the meaning would be that they forget in the course of their Prayer. But forgetting in the course of the Prayer is no sin in the eyes of the Shariah, nothing to say of its being hypocrisy, nor is it a fault or anything blameworthy. The Prophet (peace be upon him) himself sometimes forgot in the Prayer and to compensate for it he prescribed the method of sajdah sahv. On the contrary, an salat-i-him sahun means that they are neglectful of their Prayer. Whether they perform the Prayer, or do not perform it, it is of little importance to them. They are not regular at the Prayers. When they perform it, they do not observe the prescribed times, but offer it carelessly at the eleventh hour. Or, when they rise up for the Prayer, they rise up and perform it with an unwilling heart, as if it were a calamity imposed on them. They play with their garments, yawn and betray absence of every trace of Allah’s remembrance in their hearts. Throughout the Prayer they show no feeling at all that they are performing the Prayer, nor of what they are reciting; their minds wander and they perform articles of the Prayer without due attention; they somehow perform a semblance of the Prayer and try to be rid of it as soon as possible. And there are many people who would perform the Prayer only when they must, otherwise the Prayer has no place in their lives. The Prayer time comes but they show no concern that it is the Prayer time; they hear the call to the Prayer but do not understand what the caller is calling to, whom he is calling and for what purpose. These in fact are the signs of absence of faith in the Hereafter. The claimants to Islam believe thus only because they do not believe that they would be rewarded for performing the Prayer, nor have the faith that they would be punished for not performing it. On this very basis, Anas bin Malik and Ata bin Dinar say: Thanks to God that he said an salat-ihim and not fi salat-i-him. That is, we do forget in the course of the Prayer but we are not forgetful and neglectful of it; therefore, we shall not be counted among the hypocrites.

The Quran at another place has described this state of the hypocrites, thus: They come to offer their Prayer but reluctantly, and they spend in the way of Allah with unwilling hearts. (Surah At-Taubah, Ayat 54). The Messenger (peace be upon him) of Allah has said: This is the Prayer of the hypocrite; this is the Prayer of the hypocrite; this is the Prayer of the hypocrite! He watches the sun at the Asr time until when it reaches between the two horns of Satan (i.e. when the time of sunset approaches), he gets up and performs the Prayer carelessly, in which he remembers Allah but little. (Bukhari, Muslim, Musnad Ahmad). Musab bin Saad has related from his father, Saad bin Abi Waqqas: When I asked the Prophet (peace be upon him) about the people who are neglectful of their Prayer, he said: These are the people who perform their Prayers when the prescribed time for it has passed. (Ibn Jarir, Abu Yala, Ibn al-Mundhir, Ibn abi Hatim, Tabarani in Ausat; Ibn Marduyah, Baihaqi in As-Sunan). This tradition has been related as a statement of Saad himself also as a mauquf hadith and its sanad is stronger. Its being a marfu narration of the saying of the Prophet (peace be upon him) has been regarded as weak by Baihaqi and Hakim). Another tradition from Musab is that he asked his father: Have you considered this verse? Does it mean giving up the Prayer, or wandering of one’s attention in the course of the Prayer, who among us has not his attention divided. He replied: No, it implies wasting the prescribed time of the Prayer and performing it when its time has elapsed. (Ibn Jarir, Ibn Abi Shaibah, Abu Yala, Ibn al-Mundhir, Ibn Marduyah, Baihaqi in As-Sunan). 

Here, one should understand that coming of other thoughts in the mind in the course of the Prayer is one thing and being unmindful of the Prayer and thinking other things during it quite another. The first state is a natural human weakness. Thoughts do interfere without intention, and as soon as a believer feels that his attention is wandering from the Prayer, he gathers it and brings it back to the Prayer. The other state is of being neglectful of the Prayer, for in it man only goes through an exercise of the Prayer mechanically, he has no intention of the remembrance of God in his heart. From the commencement of the Prayer till its completion his heart is not turned towards God even for a moment, and he remains engrossed in the thoughts with which he entered the Prayer. 

10. This can be an independent sentence as well as one relating to the preceding sentence. In the first case, it would mean that they do not perform any act of goodness with a pure intention for the sake of God, but whatever they do, they do to be seen of others so that they are praised, are considered righteous, their good act is publicized and its advantage and benefit accrues to them here in the world. In the second case, the meaning would be that they pray to be seen. The commentators generally have preferred the second meaning, for at first sight it appears that it relates to the preceding sentence. Ibn Abbas says: It implies the hypocrites who prayed to be seen. They performed the Prayer if there was somebody to see them, but did not perform it if there was nobody to see them. In another tradition his words are to the effect: If they were alone they did not pray; but if there were others, they prayed. (Ibn Jarir, Ibn al-Mundhir, Ibn Abi Hatim , Ibn Marduyah, Baihaqi , in Ash-Shuab). In the Quran the hypocrites have been described thus: When they rise up for the salat, they go reluctantly to it, merely to be seen of people and they remember Allah but little. (Surah An-Nisa, Ayat 142). 

11. The word used is maun. The view held by Ali, Ibn Umar, Saeed bin Jubair, Qatadah, Hasan Basri, Muhammad bin Hanafiyyah, Dahhak, Ibn Zaid, Ikrimah, Mujahid, Ata and Zuhri is that it implies the zakat while Ibn Abbas, Ibn Masud, Ibrahim Nakhai, Abu Malik and many other scholars have expressed the opinion that it implies items of common use; for example, cooking-pot, bucket, hatchet, balance, salt, water, fire, flint (now its successor, the match-stick), etc. which the people generally borrow from each other. A statement of Saeed bin Jubair and Mujahid also supports it. Another view of Ali also is that it implies the zakat as well as the little courtesies and kindnesses of daily life. Ibn Abi Hatim has related from Ikrimah that maun of the highest form is zakat and of the lowest lending of a sieve, bucket, or needle to a borrower. Abdullah bin Masud says: We, the companions of Muhammad (peace be upon him), used to say, and according to other traditions, in the time of the Prophet (peace be upon him), used to say that maun implies lending of the cooking pot, hatchet, bucket, balance, and such other things. (Ibn Jarir, Ibn Abi Shaibah, Abu Daud, Nasai, Bazzar, Ibn al-Mundhir, Ibn Abi Hatim, Tabarani in Al- Ausat, Ibn Marduyah, Baihaqi in As-Sunan). Saad bin Iyad without specifying any names has related almost the same view from the companions of the Prophet (peace be upon him), which shows that he had heard this from several companions. (Ibn Jarir, Ibn Abi Shaibah). Dailami, Ibn Asakir, and Abu Nuaim have related a tradition from Abu Hurairah in which he says that the Prophet (peace be upon him) explained this verse saying that it implies the hatchet, bucket and other such things. If this tradition is genuine, it probably did not come to the notice of other scholars; otherwise it was not possible that other people should have given any other commentary of this verse. 

Maun in fact is a small, little thing useful to the people. Accordingly, zakat also is maun, for it is a little amount out of much wealth, which one has to give away in order to help the poor, and the other small items of common use are also maun as mentioned by Abdullah Ibn Masud and the scholars who share his viewpoint. The majority of the commentators say that maun applies to all those small things which the neighbors usually ask each other for, and asking for these is not in any way blameworthy, for the rich and the poor, all stand in need of these at one time or another. However, to show stinginess in lending these is regarded as mean behavior morally. Generally these things by themselves last and the neighbor returns them in the original form after he has used them. It would also be maun if a neighbor asks the other for a bed or bedding items on the arrival of guests, or asks the neighbor’s permission to have loaves baked in his oven, or wants to leave some valuables in the neighbor’s custody when going out of his house for some days. Thus, the verse means to impress that denial of the Hereafter renders a man so narrow-minded and niggardly that he is not even prepared to make a most minor sacrifice for the sake of others.

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Surah Quraysh, 106: 1-4

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لِاِيۡلٰفِ قُرَيۡشٍۙ‏ ﴿106:1﴾ اٖلٰفِهِمۡ رِحۡلَةَ الشِّتَآءِ وَالصَّيۡفِ​ۚ‏ ﴿106:2﴾ فَلۡيَـعۡبُدُوۡا رَبَّ هٰذَا الۡبَيۡتِۙ‏ ﴿106:3﴾ الَّذِىۡۤ اَطۡعَمَهُمۡ مِّنۡ جُوۡعٍ   ۙ وَّاٰمَنَهُمۡ مِّنۡ خَوۡفٍ‏ ﴿106:4﴾

(106:1) Since the Quraysh became accustomed,1 (106:2) accustomed to the journey of winter and summer,2 (106:3) therefore, let them worship the Lord of this House;3 (106:4) Who fed them against hunger,4 and secured them against fear.5

Notes

1. The word ilaf, as used in the original is from alf which means to be habituated and accustomed to be reunited after breaking up, and to adopt something as a habit. About the lam that is prefixed to ilaf, some Arabists have expressed the opinion that it is to express surprise and wonder. Thus, Li-ilaf-i Quraish-in means: How surprising is the conduct of Quraish! It is only by virtue of Allah’s bounty that they are reunited after their dispersion and have become accustomed to the trade journeys which have brought them their prosperity, and yet from Allah’s worship and service they are turning away. This is the opinion of Akhfash, Kisai and Farra, and holding this opinion as preferable Ibn Jarir writes: When the Arabs mention something after this lam, the same thing itself is regarded as sufficient to show that the attitude and conduct a person has adopted in spite of it, is surprising and amazing. On the contrary, Khalil bin Ahmad, Sibawaih and Zamakhshari say that this is the lam of talil and it relates to the following sentence: Fa-ya budu Rabba hadh al-Bait, which means: Allah’s blessings on the Quraish are countless. But if for no other blessing, they should worship Allah at least for this blessing that by His bounty they became accustomed to the trade journeys, for this by itself is indeed a great favor of Allah to them.

2. That is, the trade journeys. In summer the Quraish travelled northward to Syria and Palestine, for they are cool lands, and in winter southward to Yaman, etc. for they are warm. 

3. This House: the Holy Kabah. The sentence means that the Quraish have attained to this blessing only by virtue of the House of Allah. They themselves acknowledge that the 360 idols, which they worship, are not its lord, but Allah alone is its Lord. He alone saved them from the invasion of the army of elephants. Him alone they had invoked for help against Abrahah’s army. It was His House the keeping of which enhanced their rank and position in Arabia, for before that they were dispersed and commanded no position whatever. Like the common Arab tribes, they too were scattered factions of a race. But when they rallied round this House in Makkah and began to serve it, they became, honorable throughout Arabia, and their trade caravans began to visit every part of the country fearlessly. Therefore, whatever they have achieved, it has been possible only by the help of the Lord of this House; therefore, they should worship Him alone. 

4. The allusion implies that before the Quraish came to Makkah, they were a scattered people in Arabia and living miserable lives. After their gathering together in Makkah they began to prosper, and the Prophet Abraham’s (peace be upon him) prayer for them was literally fulfilled when he had prayed: Lord, I have settled some of my descendents in a barren valley near Thy sacred House. Lord, I have done this in the hope that they will establish salat there. So turn the hearts of the people towards them, and provide fruits for their food. (Surah Ibrahim, Ayat 37). 

5. Secure against fear: Secure from the fear from which no one anywhere in Arabia was safe. There was no settlement anywhere in the country the people of which could sleep peacefully at night, for they feared an attack any time from any quarter by some unknown enemy. No one could step out of the bounds of his tribe for fear of life or of being taken prisoner and made a slave. No caravan could travel safely from fear of attack, or without bribing influential chiefs of the tribes on the way for safe conduct. But the Quraish were immune from every danger; they had no fear of an attack from an enemy. Their caravans, small or big, freely passed on the trade routes everywhere in the country. As soon as it became known about a certain caravan that it belonged to the keepers of the Kabah, no one could dare touch it with an evil intention, so much so that even if a single Quraishite was passing on the way, he was allowed to pass unharmed and untouched as soon as the word hara-mi or ana min hara-millah” was heard from him.

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Surah Al-Fil, 105: 1-5

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اَلَمۡ تَرَ كَيۡفَ فَعَلَ رَبُّكَ بِاَصۡحٰبِ الۡفِيۡلِؕ‏ ﴿105:1﴾ اَلَمۡ يَجۡعَلۡ كَيۡدَهُمۡ فِىۡ تَضۡلِيۡلٍۙ‏ ﴿105:2﴾ وَّاَرۡسَلَ عَلَيۡهِمۡ طَيۡرًا اَبَابِيۡلَۙ‏ ﴿105:3﴾ تَرۡمِيۡهِمۡ بِحِجَارَةٍ مِّنۡ سِجِّيۡلٍۙ‏ ﴿105:4﴾ فَجَعَلَهُمۡ كَعَصۡفٍ مَّاۡكُوۡلٍ‏ ﴿105:5﴾

(105:1) Have you not seen1 how your Lord dealt with the people of the elephants?2 (105:2) Did He not bring their plan3 to naught?4 (105:3) And He sent against them swarms of birds5(105:4) which smote them with stones of baked clay,6 (105:5) and made them like straw eaten up (by cattle).7

Notes

1. Though the address apparently is directed to the Prophet (peace be on him), its real addressees are not only the Quraish but all the people of Arabia, who were well aware of the event. At many places in the Quran the words alam tara (have you not seen) have been used, and they are meant not to address the Prophet (peace be on him) but the people in general. (For example, see (Surah Ibrahim, Ayat 19); ( Surah Al-Hajj, Ayats 18, 65); (Surah An-Noor, Ayat 43); (Surah Luqman, Ayats 29, 31); (Surah Fatir, Ayat 27); (Surah Az-Zumar, Ayat 21). Then, the word seeing has been used here to signify that in and around Makkah and in the vast country of Arabia, from Makkah to Yaman, there were many such people still living, who had witnessed with their own eyes the event of the destruction of the people of the elephant, for it had occurred only about forty to forty-five years earlier, and the people of Arabia had continually heard it described by the eye-witnesses themselves so that they had become so certain of it as though they had seen it with their own eyes. 

2. Here, Allah has not given any detail as to who were the people of the elephant, wherefrom they had come and what was the object of their march, for all these things were well known among the people. 

3. The word kayd is used for a secret plan meant to harm somebody. The question is what was secret in this case? Sixty thousand troops together with several elephants had openly come from Yaman to Makkah, and they had kept no secret that they had come to destroy the Kabah. Therefore, there was nothing secret about this plan. However, what was secret was the motive of the Abyssinians. They by destroying the Kabah, crushing down the Quraish and intimidating the Arabians, wanted to take control of the trade route that led from south Arabia to Syria and Egypt. This motive they kept hidden, and instead proclaimed their intent that they wanted to destroy the Kaabah, the principal House of Arab worship, in retaliation for the pollution of their cathedral by the Arabs. 

4. Literally, fi-tadlil means: led their plan astray, but idiomatically leading a plan astray means bringing it to nought and rendering it fruitless. At one place in the Quran, it has been said: But the disbelievers’ plot (kayd) ended in vain. (Surah Al-Momin, Ayat 25), At another: And that Allah does not lead to success the plan (kayd) of deceivers. (Surah Yousuf, Ayat 52). The Arabians described Imra ul-Qais by the epithet of al-malik ad-dalil (the king who lost and wasted), for he had lost the kingdom left by his father. 

5. Ababil means many separate and scattered groups whether of men or other creatures, which come from different sides successively. Ikrimah and Qatadah say that these swarms of birds had come from the Red Sea side. Saeed bin Jubair and Ikrimah say that such birds had neither been seen before nor ever after; these were neither birds of Najd, nor of Hijaz, nor of Timamah (the land between Hijaz and the Red Sea). lbn Abbas says that their beaks were like those of birds and claws like the dog’s paw. Ikrimah has stated that their heads were like the heads of the birds of prey, and almost all the reporters agree that each bird carried a stone in its beak and two stones in its claws. Some people of Makkah had these stones preserved with them for a long time. Thus, Abu Nuaim has related a statement of Naufal bin Abi Muawiyah, saying that he had seen the stones which had been thrown on the people of the elephant; they equaled a small pea seed in size and were dark red in color. According to Ibn Abbas’s tradition that Abu Nuaim has related, they were equal to a pine kernel, and according to Ibn Marduyah, equal to a goat’s dropping. Obviously, all the stones might not be equal but differing in size to some extent. 

6. Literally, bi hijarat-im-min sijjil means stones of sijjil type. Ibn Abbas says that sijjil is the Arabic version of the Persian sang and gil, and it implies the stones made from clay and become hard when baked. The Quran also confirms the same. In (Surah Houd, Ayat 82) and ( Surah Al- Hijr, Ayat 74), it has been said that stones of baked clay (sijjin were rained on the people of Lot, and about the same stones in (Surah Adh-Dhariyat, Ayat 33), it has been said that they were the stones made from clay (hijarat-im min tin). 

Hamid-ad-Din Farahi, who in the present age has done valuable work on the research and determination of the meaning and content of the Quran regards the people of Makkah and other Arabians as the subject of tarmihim in this verse, who are the addressees of alam tara. About the birds he says that they were not casting stones but had come to eat the dead bodies of the people of the elephant. A resume of the arguments he has given for this interpretation is that it is not credible that Abdul Muttalib should have gone before Abrahah and demanded his camels instead of pleading for the Kabah, and this also is not credible that the people of Quraish and the other Arabs who had come for Hajj, did not resist the invaders and leaving the Kaabah at their mercy had gone off to the mountains. Therefore, what actually happened was that the Arabs pelted the army of Abrahah with stones, and Allah by sending a stormy wind charged with stones, destroyed it completely; then the birds were sent to eat the dead bodies of the soldiers. But, as we have already explained in the Introduction, the tradition does not only say that Abdul Muttalib had gone to demand his camels but it says that he did not demand the camels at all but tried to dissuade Abrahah from attacking the Kabah. We have already explained that according to all reliable traditions, Abrahah’s army had come in Muharram when the pilgrims had gone back and also it was beyond the power of Quraish and other Arab tribes living in the surrounding areas to resist and fight an army 60,000 strong. They had hardly been able to muster a force ten to twelve thousand strong on the occasion of the Battle of the Trench (Ahzab) with the help of the Arab pagans and Jewish tribes then how could they have mustered courage to encounter an army, 60,000 strong? However, even if all these arguments are rejected and the sequence of the verses of Surah Al-Feel only is kept in view, this interpretation is seen to go against it. If it were so that the stones were cast by the Arabs and the people of the elephant were rendered as chaff, and then the birds came to eat their dead bodies, the order would be this: You were pelting them with stones of baked clay, then Allah rendered them as chaff eaten up, and then Allah sent upon them swarms of birds. But here we see that first Allah has made mention of sending swarms of birds; this is immediately followed by tarmihim bi-hijarat-im min-sijjil (which were pelting them with stones of baked clay); and then at the end it is said that Allah made them as straw eaten up. 

7. The word asf as used in the original has already occurred in verse 12 of Surah Ar-Rahman: dhul-asf warraihan: and corn with husk as well as grain. This shows that asf means the outer covering of seeds, which the farmer throws away after the grain has been separated from it. Then the animals eat it, and some of it falls down in the chewing and some is trampled under the hoofs.

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Surah Al-Humazah, 104:1-9

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وَيۡلٌ لِّـكُلِّ هُمَزَةٍ لُّمَزَةِ ۙ‏ ﴿104:1﴾ اۨلَّذِىۡ جَمَعَ مَالًا وَّعَدَّدَهٗ ۙ‏ ﴿104:2﴾ يَحۡسَبُ اَنَّ مَالَهٗۤ اَخۡلَدَهٗ​ ۚ‏ ﴿104:3﴾ كَلَّا​ لَيُنۡۢبَذَنَّ فِى الۡحُطَمَةِ  ۖ‏ ﴿104:4﴾ وَمَاۤ اَدۡرٰٮكَ مَا الۡحُطَمَةُ ؕ‏ ﴿104:5﴾ نَارُ اللّٰهِ الۡمُوۡقَدَةُ ۙ‏﴿104:6﴾ الَّتِىۡ تَطَّلِعُ عَلَى الۡاَفۡـئِدَةِ ؕ‏ ﴿104:7﴾اِنَّهَا عَلَيۡهِمۡ مُّؤۡصَدَةٌ ۙ‏ ﴿104:8﴾ فِىۡ عَمَدٍ مُّمَدَّدَةٍ‏ ﴿104:9﴾

(104:1) Woe to every fault-finding backbiter;1(104:2) who amasses wealth and counts it over and again.2 (104:3) He thinks that his wealth will immortalise him forever.3 (104:4) Nay, he shall be thrown4 into the Crusher.5 (104:5) And what do you know what the Crusher is? (104:6) It is the Fire6 kindled by Allah, (104:7) the Fire that shall rise to the hearts (of criminals).7(104:8) Verily it will close in upon them,8(104:9) in outstretched columns.9

Notes

1. The words used in the original are humazat il-lumazah. In Arabic hamz and lamz are so close in meaning that they are sometimes used as synonyms and sometimes with a little difference in the shade of meaning. But this difference is not definite and clear, for the meaning given to hamz by some Arabic speaking people themselves is given to lamz by other Arabic speaking peoples. On the contrary, the meaning given to lamz by some people is given to hamz by others. Here, since both the words appear together and the words humazat il-lumazat have been used, they give the meaning that it has become a practice with the slanderer that he insults and holds others in contempt habitually. He raises his finger and winks at one man, finds fault with the lineage and person of another, taunts one in the face and backbites another; creates differences between friends and stirs up divisions between brothers; calls the people names and satirizes and defames them.

2. This second sentence after the first sentence by itself gives the meaning that he slanders others because of his pride of wealth. The words jama a malan for collecting money suggest the abundance of wealth; then the words counting it over and over again depict the person’s miserliness and his selfish hoarding of wealth. 

3. Another meaning also can be: He thinks that his wealth will make him immortal. That is, he is so engrossed in amassing wealth and counting it over and over again that he has forgotten death and he never bothers to consider that a time will come when he will have to depart from the world empty-handed, leaving everything behind. 

4. The word in the original is la yunbadhanna. Nabdh in Arabic is used for throwing away a thing regarding it as worthless and mean. This by itself indicates that because of his wealth he thinks that he is a great man but on the Day Of Resurrection he will be hurled into Hell as a mean and contemptible object.

5. The word hutamah in the original is from hatm, which means to smash, crush and break into pieces. Hell has been described by this epithet because it will crush and break to pieces whatever is thrown into it because of its depth and its fire. 

6. Nowhere else in the Quran has the fire of Hell been called the fire of Allah. Here, its ascription to Allah not only expresses its dreadfulness but it also shows how the wrath and contempt of Allah envelops those who become proud and arrogant with the worldly wealth. That is why Allah has described that fire as His own Fire into which they will be hurled. 

7. Tattaliu is from ittalaa, which means to climb and mount to the top, and also to be aware and informed. Afidah is plural of fuwad, which means the heart. But this word is not used for the organ which throbs in the breast, but for the seat of man’s understanding and consciousness, his feelings and desires, beliefs and thoughts, motives and intentions, Thus, one meaning of the rising of the fire to the hearts is that this fire will reach the place which is the centre of man’s evil thoughts, false beliefs, impure desires and feelings, and wicked motives and intentions. The second meaning is that the Fire of Allah will not be blind like the fire of the world, which burns up the deserving and the non-deserving alike, but it will reach the heart of every culprit and discover the nature of his crime and then punish him according to his guilt. 

8. That is, after the culprits have been thrown into it, Hell will be closed in upon them without leaving any slit or opening anywhere, in order to choke and suffocate them. 

9. Fi amad-im-mumaddahah can have several meanings:

(1) That the gates of Hell will be closed and tall columns will be erected on them.

(2) That the culprits will be tied to the tall columns.

(3) According to Ibn Abbas, the flames of the fire shall be rising high like tall columns.

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Surah Al-‘Asr, 103: 1-3

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وَالۡعَصۡرِۙ‏ ﴿103:1﴾ اِنَّ الۡاِنۡسَانَ لَفِىۡ خُسۡرٍۙ‏﴿103:2﴾ اِلَّا الَّذِيۡنَ اٰمَنُوۡا وَ عَمِلُوا الصّٰلِحٰتِ وَتَوَاصَوۡا بِالۡحَقِّ   ۙ وَتَوَاصَوۡا بِالصَّبۡرِ‏ ﴿103:3﴾

(103:1) By the time! (103:2) Lo! Man is in a state of loss; (103:3) save those who have faith and do righteous deeds, and counsel each other to hold on to truth and counsel each other to be steadfast.1

Notes

1. In this Surah an oath has been sworn by the Time to impress the point that man is in sheer loss and only those people are an exception from the loss who are characterized by four qualities: 

(1) Faith. 

(2) Righteous deeds. 

(3) Exhorting one another to truth. 

(4) Exhorting one another to patience. 

Let us consider each of these parts separately in order to fully understand the meanings. 

As for the oath, we have explained several times above that Allah has not sworn an oath by any of the created objects on account of its glory or its excellence and wonderful qualities but for the reason that it testifies to the truth which is meant to be established. Therefore, the oath by Time signifies that Time is witness to the truth that man is in sheer loss except for the people who possess the four qualities. 

The word time is used for the past as well as for the passing time in which the present, in fact, does not signify any long stretch of time. Every moment, when it has passed, becomes past, and every moment of the future, when it is passing, becomes present, and when it has passed, becomes past. Here, since the oath has been sworn by time absolute, both kinds of time are included in its meaning. The oath by the past time means that human history testifies that the people who were without these qualities, eventually incurred loss, and in order to understand the significance of the oath by the passing time, one should understand that the time which is now passing is, in fact, the time which has been given to every single individual and every single nation to work in the world. Its example is of the time which is allotted to a candidate for answering his question-paper in the examination hall. The speed with which this time is passing can be estimated from the movement of the secondhand in the watch. Even a second is a considerable amount of time, for during this very second light travels 186,000 miles, and in the Kingdom of God there may as well be many things which move even faster than light, but are not yet known to man. However, if the speed of the passing time be regarded the same as of the movement of the second-hand, and we consider that whatever act, good or bad, we perform and whatever occupation we pursue, takes place in the limited span of age that we have been given for work in the world, we feel that our real wealth is this very time, which is passing so quickly. Imam Razi has cited a scholar as saying: I understood the meaning of Surah Al- Asr from an ice-seller, who was calling aloud for the attention of the people repeatedly in the bazar: Have mercy on the one whose wealth is melting away! Hearing what he was crying I said to myself: this then is the meaning of Walasri innal-insana lafi khusrin. The age-limit that man has been allotted is passing quickly like the melting away of ice. If it is wasted, or spent in wrong pursuits, it will be sheer loss to man. Thus, swearing an oath by the Time what has been said in this Surah, means that the fast passing Time is witness that devoid of these four qualities in whatever occupation and work man is spending his limited span of life, he is engaged in bad bargains. Only such people are engaged in good bargains, who work in the world, characterized by the four qualities. It would be just like calling attention of the candidate, who was spending the time allotted for solving the question-paper in some other pursuit, to the wall clock in the examination hall, to tell him that the passing time bore witness that he was causing loss to himself; the candidate benefiting by the Time was he who was using every moment of the allotted time in solving the paper. 

Though the word man has been used in the singular, in the following sentences those people have been made an exception from it, who are characterized by the four qualities. Therefore, one will have to admit that here the word man has been used as a collective noun, denoting a class, and it applies equally to individuals, groups, nations, and entire mankind. Thus, the general statement that whoever is devoid of the above four qualities is in loss, would be proved in any case whether it is a person who is devoid of these, or a nation, or all men of the world. It will be just like giving the verdict that poison is fatal for man; it will mean that poison is fatal in any case whether it is taken by an individual, or a nation, or all the people of the world. Poison’s being fatal is an unchangeable truth; it does not make any difference whether one man has taken it, or a nation has decided to take it, or all the people of the world collectively have agreed to take poison. Precisely in the same way this truth by itself is unchangeable that man’s being devoid of the above four qualities brings him loss. The general rule is not at all affected even if one man is devoid of these, or a nation, or all the people of the world agree that they would exhort one another to disbelief, immorality, falsehood and servitude to the self. 

Now, let us see in what sense has the Quran used the word khusr (loss). Lexically, khusr is an antonym of nafa (profit); in trade this word is used in the case when loss results from one bargain as well as in the case when the whole business is running in loss, and also in the case when man loses all his capital and becomes bankrupt. The Quran has made this word a special term of its own and uses it as an antonym of falah (true success). And just as its concept of falah is not merely synonymous with worldly prosperity but comprehends man’s true success from the world till the Hereafter, so its concept of khusr (loss) is also not merely synonymous with worldly failure or distress but comprehends man’s real failure and disappointment from the world till the Hereafter. We have explained the Quranic concept of both falah and khusran at several places before which need not be repeated here. (For this please see (E.N. 9 of Surah Al-Aaraf); (E.N. 30 of Surah Al-Anfal); (E.N. 23 of Surah Younus); (E.N. 102 of Surah Bani Israil); (E.N. 17 of Surah Al-Hajj); (E Ns 1, 2, (11, (50 of Surah Al-Muminoon); (E.N. 4 of Surah Luqman); (E.N. 34 of Surah Az-Zumar). Besides, one should also understand that although according to the Quran true success is man’s success in the Hereafter and real loss his failure there, yet in this world too what the people describe as success is not, in fact, real success but its end in this world itself is failure, and what they regard as loss is not, in fact, loss but a means of true success even in this world. This truth has been stated by the Quran at several places and we have explained it everywhere accordingly. (Please see (E.N. 99 of Surah An- Nahl); (E.N. 53 of Surah Maryam); (E.N. 105 of Surah TaHa); (E.Ns 3-5 of Surah Al-Lail). Thus, when the Quran states conclusively and absolutely that man is certainly in loss, it implies loss both in this world and in the Hereafter. And when it says that only such people are secure from this loss, who are characterized by the four qualities, it implies their being secure from loss and attaining true success both here and in the Hereafter.

Now, let us consider the four qualities on the existence of which depends man’s being secure from loss and failure. 

Of these the first quality is Iman (Faith). Although this word at some places in the Quran has been used in the meaning of only verbal affirmation of Faith (e.g. in (Surah An-Nisa, Ayat 137); (Surah Al-Maidah, Ayat 54); (Surah Al- Anfal, Ayats 20, 27); (Surah At-Taubah, Ayat 38); ( Surah As- Saff, Ayat 2), it has primarily been used in the meaning of believing sincerely and faithfully, and in the Arabic language this word has this very meaning. Lexically, amanu lahu means saddaqa-hu wa tamada alai-hi: affirmed him and put faith in him, and amana bi-hi means aiqana bi-hi: had full faith in him. The Faith which the Quran regards as true Faith has been explained in the following verses: 

In fact, true believers are those who believed in Allah and His Messenger, then entertained no doubt. (Surah Al- Hujurat, Ayat 15). 

Those who said: Allah is our Lord, and then stood steadfast by it. (Surah HaMim As-Sajdah, Ayat 30). 

True believers are those whose hearts tremble with awe, whenever Allah is mentioned to them. (Surah Al-Anfaal, Ayat 2). 

Those who have believed adore Allah most ardently. (Surah Al-Baqarah, Ayat 165). 

Nay, (O Prophet), by your Lord, they can never become believers until they accept you as judge for the decision of the disputes between them, and then surrender to your decision with entire submission without the least resentment in their hearts. (Surah An-Nisa, Ayat 65). 

The following verse is even more explicit as regards the distinction between verbal affirmation of Faith and true Faith; it says that what is actually desirable is true Faith and not mere verbal affirmation of the Faith: 

O you who profess to have believed, believe sincerely in Allah and His Messenger. (Surah An-Nisa, Ayat 136). 

As for the question, what has one to believe in, in order to have true faith? This has also been answered and explained in the Quran most explicitly. First, it implies that one has to believe in Allah, not merely in His Being but in the sense that He alone is God; no one else is an associate in His Godhead. He alone is worthy that man should worship, serve and obey Him. He alone can make or mar destinies; man should invoke Him alone and have trust in Him alone. He alone can enjoin things and forbid things; man is under obligation to obey Him and refrain from what he forbids. He sees everything and hears everything; not to speak of any act of man, even his motives and intentions with which he has done an act, are not hidden from Him. Secondly, one has to believe in the Messenger, in the sense that he is a guide and leader appointed by Allah: whatever he has taught, is from Allah, is based upon the truth and has to be acknowledged and accepted. This belief in Apostleship also includes faith in the angels, the Prophets, the divine Books and in the Quran itself, for this forms part of the teachings which the Messenger of Allah has given. Thirdly, one has to believe in the Hereafter, in the sense that man’s present life is not his first and last life, but after death man has to be resurrected, to render an account to God of the deeds done in the present life, and has to be rewarded for the good deeds and punished for the evil deeds accordingly. This Faith provides a firm basis for morality and character, upon which can be built the edifice of a pure life, whereas the truth is that without such Faith, the life of man, however beautiful and pleasing outwardly, is like a ship without an anchor, which is at the mercy of the waves wherever they may take it. 

After Faith the second quality required to save man from loss is to perform righteous deeds (salihalt). Salihat comprehends all kinds of virtuous and good deeds. However, according to the Quran, no act can be a good act unless it is based on Faith and it is performed in obedience to the guidance given by Allah and His Messenger (peace be upon him). That is why in the Quran exhortation to perform good deeds is preceded everywhere by Faith, and in this Surah too it has been mentioned after the Faith. Nowhere in the Quran has a deed without Faith been called a good deed, nor any reward promised for a deed performed without Faith. On the contrary, this also is a fact that only that Faith is reliable and beneficial, the sincerity of which is proved by man’s own act and deed, otherwise Faith without righteous deeds would be a false claim refuted by the man himself when in spite of this claim he follows a way opposed to the way taught by Allah and His Messenger (peace be upon him). The relationship between Faith and righteous deed is of the seed and the tree. Unless the seed is sown in the soil no tree can grow out of it. But if the seed is in the soil and no tree is growing out of it, it would mean that the seed is lost in the soil. On this very basis whatever good news has been given in the Quran, has been given to the people who believe and do good deeds, and the same has been reiterated in this Surah. What man requires to do after the Faith in order to remain secure from loss is to perform righteous deeds. In other words, mere Faith without righteous deeds cannot save man from loss. 

The above two qualities are such as must be possessed by every single individual. Then, the Surah mentions two further qualities, which a man must have in order to be saved from loss. They are that the people who believe and do good deeds must exhort one another to truth and to patience. This means that in the first place, a believing and righteous people should not live as individuals but should create a believing and righteous society by their combination. Second, that every individual of this society must feel his responsibility not to let the society become degenerate. Thus, all its members are duty bound to exhort one another to truth and to patience. 

Truth is the antonym of falsehood, and generally it is used in , two meanings:

(1) A correct and right thing which is in accordance with justice and truth, whether it relates to belief and faith or to mundane affairs. 

(2) The right which is obligatory on man to render, whether it is the right of God, the right of man, or the right of one’s own self. Thus, to exhort one another to truth means that the society of the believers should not be so insensitive that falsehood may thrive and things against justice and truth be done in it, and the people be watching everything indifferently. On the contrary, it should be a living, sensitive society so that whenever and wherever falsehood appears, the upholders of the Truth should rise up against it, and no member of the society rest content with only himself adhering to truth, righteousness, justice and rendering the rights of others, but should exhort others also to adopt the same way of life. This is the spirit that can ensure security of a society against moral degeneration and decay. If a society becomes devoid of this spirit, it cannot remain secure from loss, and eventually even those people are also affected by the loss who might in their own way be adhering to the truth, but were insensitive to violation of the truth in their society. 

The same has been stated in Surah Al-Maidah, thus: Those who adopted the way of disbelief among the children of Israel were cursed by the tongue of David and of Jesus, son of Mary, because they had grown rebellious and become transgressors: they would not forbid one another to do the wrong deeds they committed. (verses 78-79). Then the same idea has been expressed in Surah Al-Aaraf, thus: When the children of Israel totally forgot the teachings (of observing the Sabbath), We seized with a severe scourge all those who were transgressors, and We saved those who used to forbid evil (verse 165); and in Surah Al-Anfal, thus: And guard against that mischief which will not bring punishment in particular to the mischief-makers alone from among you. (verse 25). That is why to enjoin what is good and to forbid what is evil, has been enjoined on the Muslim community as a duty (Surah Aal-Imran, Ayat 104) and the community which performs this duty has been declared to be the best community (Surah Aal-Imran, Ayat 110).

Besides exhorting to the truth, the other thing which has been declared as a necessary condition for keeping the believers and their society secure from loss is that the members of the society should enjoin patience upon one another. That is, they should enjoin upon one another to bear with fortitude and steadfastness the difficulties, hardships, trials, losses and deprivations which befall the one who adheres to the truth and supports it. Each one of them should encourage the other to bear up against adversity steadfastly. (For further explanation, see (E.N. 16 of Surah Ad-Dahr); (E.N. 14 of Surah Al-Balad).

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Surah At-Takathur,102: 1-8

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اَلۡهٰٮكُمُ التَّكَاثُرُۙ‏ ﴿102:1﴾ حَتّٰى زُرۡتُمُ الۡمَقَابِرَؕ‏ ﴿102:2﴾ كَلَّا سَوۡفَ تَعۡلَمُوۡنَۙ‏ ﴿102:3﴾ثُمَّ كَلَّا سَوۡفَ تَعۡلَمُوۡنَؕ‏ ﴿102:4﴾ كَلَّا لَوۡ تَعۡلَمُوۡنَ عِلۡمَ الۡيَقِيۡنِؕ‏ ﴿102:5﴾ لَتَرَوُنَّ الۡجَحِيۡمَۙ‏ ﴿102:6﴾ ثُمَّ لَتَرَوُنَّهَا عَيۡنَ الۡيَقِيۡنِۙ‏﴿102:7﴾ ثُمَّ لَـتُسۡـئَـلُنَّ يَوۡمَـئِذٍ عَنِ النَّعِيۡمِ‏﴿102:8﴾

(102:1) The craving for ever-greater worldly gains and to excel others in that regard keeps you occupied1 (102:2) until you reach your graves.2 (102:3) Nay, you will soon come to know;3 (102:4) nay, again, you shall soon come to know. (102:5) Nay, would that you knew with certainty of knowledge (what your attitude will lead to, you would never have acted the way you do). (102:6) You will surely end up seeing Hell; (102:7) again, you shall most certainly end up seeing it with absolute certainty. (102:8) Then, on that Day, you will be called to account for all the bounties you enjoyed.4

Notes

1. The words alhakum at-takathur of the original are too vast in meaning to be fully explained in a passage. Alhakum is from lahv which originally means heedlessness, but in Arabic this word is used for every occupation which engrosses man so completely that he becomes heedless of the more important things in life.

When the word alhakum is made from this root, it will mean that man has become so obsessed with some occupation that he has lost sight of everything more important than it. He is preoccupied with it, is wholly lost in pursuit of it and this obsession has rendered him heedless of everything else in life. Takathur is from kathrat, which has three meanings:

(1) That man should strive to gain more and more of everything. 

(2) That the people should vie with one another for gaining more and more. 

(3) That they should brag and boast of possessing greater abundance of things than others. 

Therefore, alhakum at-takathur would mean: Takathur (greed for more and more) has so occupied you that its pursuit has made you heedless of every higher thing in life. In this sentence it has not been indicated as to abundance of what is meant in takathur, heedlessness of what is implied in alhakum, and who are the addressees of alhakum. In the absence of such an explanation, the words become applicable in their most general and extensive meaning. Thus, takathur does not remain restricted in meaning and application but applies to all the gains and benefits, pleasures and comforts, the passion for acquiring more and more means of power and authority, vying with others in pursuit of these and bragging and boasting of their abundance. Likewise, the addressees of alhakum also do not remain limited but the people of all ages, in their individual as well as collective capacity, become its addressees. It gives the meaning that the passion for acquiring more and more of the worldly wealth, vying with others in pursuit of it and bragging and boasting of its possession has affected individuals as well as societies. Likewise, since in alhakum at-takathur it has not been pointed out as to which people are engrossed in acquisitiveness and of what they are rendered heedless, it has also become very extensive in meaning. It means that the passion for piling up more and more has made the people heedless of everything more important than it. They have become heedless of God, of the Hereafter, of the moral bounds and moral responsibilities, of the rights of others and of their own obligations to render those rights. They are only after raising the standard of living and do not bother even if the standard of humanity be falling. They want to acquire more and more of wealth no matter how and by what means it is acquired. They desire to have more and more means of comfort and physical enjoyment and, overwhelmed by this greed, they have become wholly insensitive as to the ultimate end of this way of living. They are engaged in a race with others to acquire more and more of power, more and more of forces, more and more of weapons, and they have no idea that all this is a means of filling God’s earth with tyranny and wickedness and of destroying humanity itself. In short, takathur has many forms, which have engrossed individuals as well as societies so completely that they have become heedless of everything beyond the world, its benefits and pleasures.

2. That is, you spend your whole life in the same craze and endeavor, until the time comes when you must die and leave the world. 

3. That is, you are under the delusion that the abundance of the worldly goods and surpassing others in it is real progress and success, whereas the opposite is the case. Soon you will know its evil end and you will realize that it was a stupendous error in which you remained involved throughout your life. Soon may mean the Hereafter. That is, for the Being Whose sight comprehends all ages, from eternity to eternity, a few thousand years or a few hundred thousand years can only be a short span of the eternal time. Soon it can also mean death, for death is not very far away from any man, and soon after death man will come to know whether the occupations which engaged him throughout life were a means of good fortune and success for him, or of misfortune and failure. 

4. “Then” in this sentence does not mean that accountability will be held after the culprits have been cast into Hell, but it means: Then We give you the news that you will be questioned about these comforts of life, and obviously this questioning will be held at the time of accountability in the divine court. Its main argument is that in several Ahadith it has been reported from the Prophet (peace be upon him) that the believers and the disbelievers, both will have to account for the blessings granted by Allah. However, the people who did not show ingratitude but spent their lives as grateful servants of Allah, will come out successful from the accountability, and those who proved thankless to Allah for His blessings and committed ingratitude by word or by deed, or by both; will emerge as failures. 

Jabir bin Abdullah says: The Prophet (peace be upon him) once visited us and we served him with fresh dates and gave him cool water to drink. Thereupon he said: These are of the blessings about which you will be questioned. (Musnad Ahmad, Nasai, Ibn Jarir, Ibn al-Mundhir, Ibn Marduyah, Abd bin Humaid, Baihaqi in Ash-Shuab). 

Abu Hurairah has reported that the Prophet (peace be upon him) once asked Abu Bakr and Umar to accompany him to the place of Abul-Haitham bin at-Taihan Ansari. Thus, he took them to the oasis of Ibn at-Taihan. The latter brought a bunch of dates and placed it before them. The Prophet (peace be upon him) said: Why didn’t you pluck the dates yourself? He said: I thought you would yourselves select and eat dates of your choice. So, they ate the dates and drank cool water. At the end, the Prophet (peace be upon him) said: By Him in Whose hand is my life: this is of the blessings about which you will be questioned on the Resurrection Day, the cool shade, the cool dates, the cool water. (This tradition has been narrated in different ways by Muslim, Ibn Majah, Abu Daud, Tirmidhi, Nasai, Ibn Jarir, Abu Yala and others, on the authority of Abu Hurairah. In some of which the name of the Ansari companion has been mentioned and in some he has been referred to as a person from among the Ansar. This incident has been related with several details by Ibn Abi Hatim from Umar and by Imam Ahmad from Abu Asib, the Prophet’s (peace be upon him) freed slave. Ibn Hibban and Ibn Marduyah have related a tradition from Abdullah bin Abbas, which shows that an almost similar thing had happened in the house of Abu Ayyub Ansari. 

These Ahadith make it explicit that not only the disbelievers but the righteous believers too will be questioned. As for the blessings which Allah has bestowed on man, they are unlimited and countless. There are many blessings of which man is not even conscious. The Quran says: If you try to count the blessings of Allah, you will not be able to calculate them. (Surah Ibrahim, Ayat 34). Countless of them are the blessings which Allah has granted directly to man, and a large number of these are the blessings which man is granted through his own skill and endeavor. About the blessings that accrue to man in consequence of his own labor and skill, he will have to render an account as to how he acquired them and in what ways he spent them. In respect of the blessings directly bestowed by Allah, he will have to give an account as to how he used them. And in respect of all the blessings, on the whole, he will have to tell whether he had acknowledged that those blessings had been granted by Allah and whether he had expressed gratitude for them to Allah with his heart, and by word and deed, or whether he thought he had received all that accidentally, or as a gift from many gods, or whether he held the belief that although those were the blessings of One God, in their bestowal many other beings also had a part, and for that very reason he had taken them as his gods and worshipped and thanked them as such.

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Surah Al-Qari’ah, 101: 1-11

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اَلۡقَارِعَةُ ۙ‏ ﴿101:1﴾ مَا الۡقَارِعَةُ​ ۚ‏ ﴿101:2﴾ وَمَاۤ اَدۡرٰٮكَ مَا الۡقَارِعَةُ ؕ‏ ﴿101:3﴾ يَوۡمَ يَكُوۡنُ النَّاسُ كَالۡفَرَاشِ الۡمَبۡثُوۡثِۙ‏ ﴿101:4﴾وَتَكُوۡنُ الۡجِبَالُ كَالۡعِهۡنِ الۡمَنۡفُوۡشِؕ‏ ﴿101:5﴾فَاَمَّا مَنۡ ثَقُلَتۡ مَوَازِيۡنُهٗ ۙ‏ ﴿101:6﴾ فَهُوَ فِىۡ عِيۡشَةٍ رَّاضِيَةٍ ؕ‏ ﴿101:7﴾ وَاَمَّا مَنۡ خَفَّتۡ مَوَازِيۡنُهٗ ۙ‏ ﴿101:8﴾ فَاُمُّهٗ هَاوِيَةٌ ؕ‏ ﴿101:9﴾ وَمَاۤ اَدۡرٰٮكَ مَا هِيَهۡ ؕ‏ ﴿101:10﴾ نَارٌ حَامِيَةٌ‏﴿101:11﴾

(101:1) The Calamity!1 (101:2) What is the Calamity? (101:3) And what do you know what the Calamity is? (101:4) On that Day human beings shall be like scattered moths, (101:5) and the mountains shall be like fluffs of carded wool in varying colours.2 (101:6) Then3 he whose scales weigh heavier (101:7) shall have a blissful life; (101:8) but he whose scales weigh lighter,4 (101:9) his shall be the deep pit for a dwelling.5 (101:10) And what do you know what that is? (101:11) A Blazing Fire!6

Notes

1. Qariah literally means the striking one. Qar is to strike one thing upon another so severely as to produce a noise. In view of this literal meaning, the word qariah is used for a dreadful disaster and a great calamity. At another place in the Quran this word has been used for a great affliction befalling a nation. In (Surah Ar-Raad, Ayat 31), it has been said: As for the disbelievers, because of their misdeeds, one affliction or the other does not cease to visit them every now and then. 

But, here the word al-Qariah has been for the Resurrection and in Surah Al-Haaqqah too the Resurrection has been described by this very epithet (verse 4). One should remember that here the whole Hereafter, from the first stage of Resurrection to the last stage of judgment and meting out of rewards and punishments is being depicted together. 

2. This will be the first stage of Resurrection, when in consequence of the great disaster the whole of the present order of the world will be overthrown; the people will then be running about in confusion and bewilderment like so many scattered moths around a light; and the mountains will be flying about like carded wool of different colors. The mountains have been compared to wool of different colors because of the existence of a variety of colors in them

3. From here begins description of the second stage of Resurrection when after having been resurrected men will appear in the court of God. 

4. The word mawazin in the original can be plural of mauzun as well as, of mizan. In the first case, mawazin would imply the deeds which might have some weight in the sight of Allah and be, thus, worthy of appreciation. In the second case, mawazin would imply scales of a balance. In the first case, the meaning of the mawazin’s being heavier or lighter is that the good deeds will be heavy or light as against the evil deeds, for in the sight of Allah only good deeds have any weight and worth. In the second case. the meaning of the mawazin’s being heavy is that the scale of the good deeds will be heavier than the scale of evil deeds, in Allah Almighty’s Balance of Justice, and their being light means that the scale of good deeds will be lighter than the scale of evil deeds. Besides, in Arabic idiom the word mizan is also used for weight (wazan); accordingly, the weight’s being heavy or light implies the good deeds being heavy or light. In any case, whether mawazin is taken in the meaning of mauzun or of mizan, or of wazan, the intention remains the same, which is that the basis of judgment in the divine court will be whether the provision of the deeds that a man has brought is weighty or weightless, or whether his good deeds are heavier than his evil deeds or lighter. This theme has occurred at several places in the Quran which explains the full meaning. 

In Surah Al-Aaraf it has been said: On that Day the weight will be identical with the truth: accordingly, those whose scales, will be heavy will alone come out successful; and those whose scales are light will be the ones who will have incurred loss upon themselves. (verses 8-9). 

In Surah Al-Kahf, it was said: O Prophet, say to them: Should we tell you who are the most un-successful people and miserable failures in regard to their deeds? They are those whose all endeavors in the worldly life had gone astray from the right way, but they were under the delusion that everything they were doing, was rightly directed. These are the people who rejected the revelations of their Lord and did not believe that they would ever go before Him. Therefore, all their deeds were lost, for We will assign no weight to them on the Day of Resurrection. (verses 103-105). 

In Surah Al-Anbiya: On the Day of Resurrection, We will set up just and accurate balances so that no one will be wronged in the least in any way; even if it be an act equal in weight to a grain of mustard seed, We will bring it forth (to be weighed) and We suffice for reckoning. (verse 47). These verses show that kufr and denial of the truth is in itself such a stupendous evil that it will certainly lower the scale of evils, and there will be no good act of the disbelievers, which may have any weight in the scale of good deeds so that its scale of goodness may become heavy. However, in the scales of the believer there will be the weight of faith as well as the weight of the good deeds which he performed in the world. On the other hand, every evil done by him will be placed in the scale of evil deeds and then it will be seen whether his scale of the good deeds is heavier or his scale of the evil deeds. 

5. The words in the original are: ummu hu hawiyah: his mother will be hawiyah. Hawiyah is from hawa, which means to fall from a height to a depth, and hawiyah is the deep pit into which something falls. Hell has been called Hawiyah because it will be very deep and the culprits will be thrown into it from the height. As for the words, his mother will be Hawiyah, they mean: Just as the mother’s lap is the child’s abode, so Hell will be the culprits’ only abode in the Hereafter.

6. That is, it will not merely be a deep pit but will also be full of raging fire.

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Surah 100 Al-‘Adiyat, 100: 1-11

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وَالۡعٰدِيٰتِ ضَبۡحًا ۙ‏ ﴿100:1﴾ فَالۡمُوۡرِيٰتِ قَدۡحًا ۙ‏ ﴿100:2﴾ فَالۡمُغِيۡرٰتِ صُبۡحًا ۙ‏ ﴿100:3﴾فَاَثَرۡنَ بِهٖ نَقۡعًا ۙ‏ ﴿100:4﴾ فَوَسَطۡنَ بِهٖ جَمۡعًا ۙ‏﴿100:5﴾ اِنَّ الۡاِنۡسَانَ لِرَبِّهٖ لَـكَنُوۡدٌ ۚ‏ ﴿100:6﴾وَاِنَّهٗ عَلٰى ذٰلِكَ لَشَهِيۡدٌ ۚ‏ ﴿100:7﴾ وَاِنَّهٗ لِحُبِّ الۡخَيۡرِ لَشَدِيۡدٌ ؕ‏ ﴿100:8﴾ اَفَلَا يَعۡلَمُ اِذَا بُعۡثِرَ مَا فِى الۡقُبُوۡرِۙ‏ ﴿100:9﴾ وَحُصِّلَ مَا فِى الصُّدُوۡرِۙ‏ ﴿100:10﴾ اِنَّ رَبَّهُمۡ بِهِمۡ يَوۡمَـئِذٍ لَّخَبِيۡرٌ‏ ﴿100:11﴾

(100:1) By (the horses) that charge snorting,1(100:2) then raise sparks of fire (by their hoofs),2 (100:3) then raid by the dawn,3 (100:4) and blaze a trail of dust, (100:5) and penetrate deep into a host. (100:6) Verily man is most ungrateful to his Lord;4 (100:7) and he himself is a witness to that,5 (100:8) and surely he loves riches with a passionate loving.6 (100:9) Is he not aware that when whatever lies (buried) in the graves is overthrown;7 (100:10) and the secrets of the hearts are laid bare (and examined)?8 (100:11) Surely on that Day will their Lord be fully informed about them.9

Notes

1. There is no indication in the words of the verse to show whether those who run imply the horses; only the word wal-adiyat (by, those who run) has been used. That is why the commentators have disputed as to what is implied by those who run. One section of the companions and their immediate successors has been to think that it implies the horses; another section says that it implies the camels. But since the peculiar sound called dabh is produced only by the panting, snorting horses, and the following verses also in which mention has been made of striking sparks and raiding a settlement early at dawn and raising clouds of dust, apply only to the horses, most scholars are of the opinion that horses are meant. Ibn Jarir says: Of the two views this view is preferable that by “those who run” horses are implied, for the camel does not breathe hard in running, it is the horse which does so, and Allah has said: By those runners which pant and breathe hard in running. Imam Razi says: The words of these verses proclaim that horses are meant, for the sound of dabh (panting breath) is only produced by the horses, and the act of striking sparks of fire with the hoofs too is associated with the horses, and, likewise, mounting of a raid early at dawn is easier by means of the horses than by other animals. 

2. Strike sparks: indicates that the horses run in the dead of night, for the sparks struck by their hoofs become conspicuous only at night. 

3. The practice among the Arabs was that when they had to mount a raid on a settlement, they marched out in the night so as to take the enemy by surprise; then they would launch a sudden attack early in the morning so that everything became visible in the light of day, and at the same time it did not become so bright that the victim could notice their movement from a distance and be ready to meet the offensive. 

4. This is for which an oath has been sworn by the horses, which run with panting breath and dash off sparks at night, then raising dust rush to assault a settlement at dawn and penetrate into the enemy host. It is astonishing to note that a large number of the commentators have taken these horses to imply the horses of the Muslim fighters and the enemy host to imply the host of disbelievers, whereas the oath has been sworn to impress the point that man is highly ungrateful to his Lord. Now, obviously, in the course of Jihad for the sake of Allah, the rushing forth of the fighters’ horses and their assaulting a host of disbelievers all of a sudden, does not at all support the point that man is ungrateful to his Lord, nor the following sentences, viz. man himself is a witness to it, and he loves the worldly wealth with all his heart, apply to the people who go out to fight in the cause of Allah. Therefore, one will have to admit that the oaths sworn in the first five verses of this Surah, refer, in fact, to the general bloodshed, looting and plunder prevalent in Arabia at that time. In the pre-Islamic days of ignorance the night was a very dreadful thing: in it the people of every tribe and settlement apprehended the danger of a sudden attack by some unknown enemy, and when the light of day appeared they would heave a sigh of relief that the night had passed in peace. The tribes did not fight only retaliatory wars but different tribes also raided others in order to deprive them of their worldly goods and herds and to capture their women and children to be made slaves. This kind of tyranny and plunder was carried out mostly by means of the horses, which Allah is presenting here as an argument for the fact that man is ungrateful to his Lord. That is the powers which man is employing for fighting, shedding blood and plundering had not been given him by God for this purpose. Therefore this indeed is sheer ingratitude that the resources granted by Allah and the power given by Him should be used for causing chaos and corruption to spread in the earth, which Allah abhors. 

5. That is his own conscience and his own deeds are a witness to it; then there are many disbelievers also who by their own tongue express their ingratitude openly, for they do not even believe that God exists to say nothing of acknowledging His blessings for which they may have to render gratitude to Him. 

6. Literally He is most ardent in the love of khair. But the word khair is not only used for goodness and virtue in Arabic but also for worldly wealth. In ( Surah Al-Baqarah, Ayat 180), khair has been used in the meaning of worldly wealth. The context itself shows where khair has been used in the sense of goodness and where in that of worldly goods. The context of this verse clearly shows that here khair means worldly wealth and not virtue and goodness. For about the man who is ungrateful to his Lord and who by his conduct is himself testifying to his ingratitude it cannot be said that he is very ardent in the love of goodness and virtue. 

7. That is, the dead men will be raised back as living men from whatever state and wherever they would be lying buried in the earth. 

8. That is all the intentions, aims and objects, ideas and thoughts and the motives behind acts and deeds that lie hidden in the hearts will be exposed and examined in order to sort out the good from the evil. In other words judgment will not be passed only on the apparent and superficial as to what a man practically did but the secrets hidden in the hearts will also be brought out to see what were the intentions and motives under which a man did what he did. If man only considers this, he cannot help admitting that real and complete justice cannot be done anywhere except in the court of God. Secular laws of the world also admit in principle that a person should not be punished merely on the basis of his apparent act but his motive for so acting also should be seen and examined. But no court of the world has the means by which it may accurately ascertain the motive and intention. This can be done only by God: He alone can examine the underlying motives behind every apparent act of man as well as take the decision as to what reward or punishment he deserves. Then, as is evident from the words of the verse, this judgment will not be passed merely on the basis of the knowledge which Allah already has about the intentions and motives of the hearts, but on Resurrection Day these secrets will be exposed and brought out openly before the people and after a thorough scrutiny in the court it will be shown what was the good in it and what was the evil. That is why the words hussila ma fissudur have been used. Tahsil means to bring out something in the open, and to sort out different things from one another. Thus, the use of tahsil concerning hidden secrets of the hearts contains both the meanings: to expose them and to sort out the good from the evil. This same theme has been expressed in Surah At-Tariq, thus: The Day the hidden secrets are held to scrutiny. (verse 9). 

9. That is, He will be knowing well who is who, and what punishment or reward he deserves.

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Surah Az-Zalzalah, 99: 1-8

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اِذَا زُلۡزِلَتِ الۡاَرۡضُ زِلۡزَالَهَا ۙ‏ ﴿99:1﴾وَاَخۡرَجَتِ الۡاَرۡضُ اَثۡقَالَهَا ۙ‏ ﴿99:2﴾ وَقَالَ الۡاِنۡسَانُ مَا لَهَا​ ۚ‏ ﴿99:3﴾ يَوۡمَـئِذٍ تُحَدِّثُ اَخۡبَارَهَا ۙ‏ ﴿99:4﴾ بِاَنَّ رَبَّكَ اَوۡحٰى لَهَا ؕ‏ ﴿99:5﴾يَوۡمَـئِذٍ يَّصۡدُرُ النَّاسُ اَشۡتَاتًا  ۙ لِّيُرَوۡا اَعۡمَالَهُمۡؕ‏  ﴿99:6﴾ فَمَنۡ يَّعۡمَلۡ مِثۡقَالَ ذَرَّةٍ خَيۡرًا يَّرَهٗ ؕ‏ ﴿99:7﴾ وَمَنۡ يَّعۡمَلۡ مِثۡقَالَ ذَرَّةٍ شَرًّا يَّرَهٗ‏ ﴿99:8﴾

(99:1) When the earth will be shaken with a mighty shaking,1 (99:2) and the earth will throw up all her burdens,2 (99:3) and man will cry out: “What is the matter with her?”3 (99:4) On that Day it will relate all her news,4 (99:5) for your Lord will have commanded her (to do so). (99:6) On that Day people will go forth in varying states5 so that they be shown their deeds.6 (99:7) So, whoever does an atom’s weight of good shall see it; (99:8) and whoever does an atom’s weight of evil shall see it.7

Notes

1. Zalzalah means to shake violently over and over again. Thus, zulzilat-il ardu means that the earth will be shaken violently by convulsion after convulsion, and since shaking of the earth has been mentioned, it automatically gives the meaning that the entire earth will be shaken and not a limited territory of it. Then, in order to express the great intensity of the earthquake the word zilzalaha has been added, which literally means: its being shaken. It means: It will be so shaken as a huge sphere like it ought to be shaken, or shaken to its utmost intensity. Some commentators have taken it to imply the first earthquake with which the first stage of Resurrection will begin, i.e. when all living beings will perish and the present order of the world will be upset. But, according to a large section of them, it implies the earthquake with which the second stage of Resurrection will begin, i.e. when all the former and the latter generations of mankind will rise back to life. This second commentary seems to be more correct, for the whole subsequent theme supports it. 

2. This same has been expressed in Surah Al-Inshiqaq, Ayat 4, thus: And throws out whatever is within it, and becomes empty. It has several meanings: 

(1) It will cast out bodies of the dead in whatever form and state and wherever they may be lying in the earth; and the following sentence indicates that at that time all the scattered parts of the bodies will reassemble and be resurrected once again in the same form and shape as they had been in their first life, for if it were not so, how will they say: What has happened to the earth? It will not only cast out the dead bodies of men but also all traces and evidences of the words, deeds and activities of their former life lying buried in it; the following sentence points out that the earth will narrate all that had happened on its back. 

(2) A third meaning has also been given by some commentators, saying that it will cast out the treasures of gold, silver, jewels and every kind of wealth lying hidden in the earth’s belly and man will see it and realize how he thirsted for these things in the world, how he committed murders, thefts, robberies and piracies in the land and sea, usurped the rights of others, waged wars and devastated vast populations. On that Day all that will lie heaped up before him, yet of no avail, but will rather become a means of punishment for him. 

3. Man here may as well imply every man, for after resurrection and coming to senses the first impression of every man will be as to what was happening around him; afterwards he will realize that it was the Resurrection Day. Man may also imply the man who denies the Hereafter, for what he regarded as impossible would be happening in front of him and causing him confusion and bewilderment. As for the believers, they will not be bewildered and confused, for everything would be taking place according to their belief and conviction. To an extent, this second meaning is supported by verse 52 of Surah YaSeen, in which it has been said that the deniers of the Hereafter at that time will exclaim: Ah, who has roused us from our sleeping place? And the reply given would be: This is the same which the Merciful God had promised and the Messengers sent by God had spoken the truth. This verse does not expressly say that this answer to the disbelievers would actually be given by the believers, for there is no indication of it in the verse. The probability, however, is that the believers will give them this answer. 

4. According to Abu Hurairah, the Prophet (peace be upon him) recited this verse and asked: Do you know what annals it will relate? The people said: Allah and His Messenger have the best knowledge. Thereupon the Prophet (peace be upon him) said: The annals are that the earth will testify to the deeds which every man and woman has done on its back. It will say: He or she had done such and such a thing on such and such a day. These will be the annals the earth will narrate. (Musnad Ahmad, Tirmidhi, Nasai, Ibn Jarir, Abd bin Humaid, Ibn al-Mundhir, Hakim, Ibn Marduyah, Baihaqi in Ash-Shuab). According to Rabiah Kharashi, the Prophet (peace be upon him) said: Beware of the earth, for it is your root and basis, and there is nothing which a person does on it, and it will not report, whether it is good or bad. (Mujam at-Tabarani). Anas reports that the Prophet (peace be upon him) said: The earth on the Day of Resurrection will bring out every act that would have been done on its back. Then he recited these verses. (Ibn Marduyah, Baihaqi). About Ali it is related that when he distributed the money of the Bait al- Mal (public treasury) among the needy ones and thus emptied it, he would perform two rakahs of the Prayer in it and say: You will have to bear witness that I filled you with justice and emptied you with justice.

It might have been difficult for a man of ancient times to understand how the earth will speak and narrate the annals and events happening on it on the Resurrection Day, but in the present age of scientific discoveries and the inventions of cinema, loudspeaker, radio, television, tape-recorder, electronic equipment, etc., it is no longer difficult to understand how the earth will narrate its annals. The impression of whatever man speaks is preserved in the air, in the radio waves, on the particles of the walls and floors and ceilings of the houses, and on the environments of the road, plain or field if he spoke outside the house. If Allah so wills He can make these things repeat all these voices precisely in the way these were uttered in the first instance by man. Man at that time will hear with his ears and know that it was his own voice, and all his acquaintances will also testify that whatever they were hearing was the person’s own voice and his own accent. Then whatever man has done anywhere on the earth, and in whatever state, has had its impression on everything of the environment and its image inscribed on it. Even if he did something in pitch dark, there are such rays in the Kingdom of God for which darkness and light make no difference; they can preserve his image in any case. All these images will pass before man on the Resurrection Day like a motion picture, and will show him when and where he had done something during his life on the earth. 

The fact is that although Allah directly knows whatever a man does, yet in the Hereafter when He will establish His court, He will punish every culprit only after fulfilling all the demands of justice. Any case which is brought before His court against a criminal will be proved with such perfect evidence that no room will be left to doubt his being a criminal. The first and foremost evidence against him is the record in which the two recording angels are recording his each word and deed. (Surah Qaaf, Ayats 17-18; Surah Al-Infitar, Ayats 10-12). This record will be handed over to him and he will be asked to read it, for “you yourself suffice as reckoner against yourself.” (Surah Bani Israil, Ayat 14). Reading it man will be bewildered, for “it has left nothing un-recorded of our deeds, small or great.” (Surah Al-Kahf, Ayat 49). Then there is man’s own body which he had used in the world. In Allah’s court his own tongue will bear witness as to what he had been speaking through it in the world, his own hands and feet will bear witness as to what deeds he had committed through them (Surah An-Noor, Ayat 24). His eyes and his ears will bear witness as to what he saw and heard by their means. Even the skin of his body will bear witness to his deeds. Bewildered, he will ask his limbs: Why have you borne witness against me? They will reply: The same God Who has given speech to everything has given us speech. (Surah HaMim As-Sajdah, Ayats 20- 22). On top of these, there will be the witnesses which will be presented from the earth and all its environments, in which man will hear his own voice by his own ears and see the exact pictures of his own deeds by his eyes. Furthermore, the ideas, motives and aims hidden in the heart of man and the intentions with which he had performed every deed will be brought out and placed before him as is stated in Surah Al-Adiyat. That is why with the production of such absolute, clear and undeniable proofs, man will be confounded and he will be left with no chance to say anything in self-defense to excuse himself. (Surah Al-Mursalat, Ayats 35-36). 

5. This can have two meanings: 

(1) That each man will present himself in his own individual capacity. Families, groups, parties, nations, all will scatter away. This thing has also been said at other places in the Quran, for e.g. according to Surah Al-Anaam, Ayat 94, Allah on that Day will say to the people: So, you have come before Us all alone, as We created you the first time, and in Surah Maryam: He will appear before Us all alone (verse 80); and Everyone of them will be presented before Him individually on the Resurrection Day. (verse 95). 

(2) That the people who during thousands and thousands of years had died at different places; will be rising from different corners of the earth and proceeding in groups, as has been said in Surah An-Naba: The day the Trumpet is blown, you will come out in crowds. (verse 18). 

Apart from these, there is no room in the word ashtatan for the meanings, which different commentators have given, and are, therefore, outside the literal bounds of this word, although they are correct by themselves and in accordance with the conditions depicted of the Resurrection Day in Quran and the Hadith.

6. This can have two meanings: 

(1) That they are shown their deeds, i.e. each one will be told what he did in the world. 

(2) That they are shown the rewards of their deeds. 

Although this second meaning can also be taken of the words li yurau jazaa a malahum (so as to be shown the rewards of their deeds) but li yurau a malahum (so as to be shown their deeds). Therefore, the first meaning is preferable, especially when at several places in the Quran it has been stated clearly that the disbeliever and the believer, the righteous and the wicked, the obedient and the disobedient, all will be given their records. (see Surah Al- Haqqah, Ayats 19, 25; Surah Al-Inshiqaq, Ayats 7, 10). Evidently, there is no difference between showing somebody his deeds and handing over to him his record. Furthermore, when the earth will narrate whatever had happened on it, the whole picture of the conflict between the truth and the falsehood that has been raging since the beginning of time and will continue to rage till the end, will also appear before the people and they will see what part the truth loving people played in it and what vile deeds did the supporters of falsehood commit against them. It may well be that the people will hear with their own ears all the speeches and dialogues of the callers to right guidance and of the publicists of error and evil; the whole record of the writings and literature produced by the two sides will be placed intact before them, and the people gathered together in the Plain of Assembly will see with their own eyes the persecution of the lovers of truth by the worshippers of falsehood and all the scenes of the bitter conflict that raged between the two parties. 

7. A simple and straightforward meaning of this statement, and it is right and correct, is that not an atom’s weight of good or evil done by a person, will have been left unrecorded in his conduct book, and he will see it in any case. But if seeing is taken to imply seeing its reward and punishment, it will be wrong to take it in the meaning that in the Hereafter every person will be rewarded for his most minor offence, and no one will be left un-rewarded for a good and unpunished for an evil done by him. For in the first place, it would mean that each evil act will be punished and each good act rewarded separately; secondly, it also means that no believer, however righteous and virtuous, will remain safe from being punished for a most ordinary error, and no disbeliever, however wicked and iniquitous, will be left unrewarded for a most ordinary good act. Both these meanings are opposed not only to the explanations given in the Quran and the Hadith, but also to reason. From the point of view of reason, it is not understandable that a master would refuse to pardon a most loyal and dutiful servant for a minor error, and along with rewarding for each act of service and obedience, would also punish him for each and every error. Likewise, this also is not understandable from the viewpoint of reason that a person brought up and favored by you should prove disloyal and treacherous and ungrateful in spite of your favors, and you, over-looking his collective attitude, should punish him for each act of treachery separately and reward him for each, even if most insignificant, act of service separately. As for the Quran and the Hadith, they have laid down a detailed law of rewards and punishments for the different categories of the people, be they believers, hypocrites, disbelievers, righteous believers, erring believers, wicked and sinful believers, common disbelievers, or wicked and mischievous disbelievers, and these rewards and punishments pervade the entire life of man, from here to the Hereafter. 

In this connection, the Quran has stated, in principle, certain things explicitly:

First, that the deeds of the disbelievers, idolaters and hypocrites (i.e. the deeds regarded as virtuous) have been rendered vain; they will receive no reward for them in the Hereafter. If at all they deserve a reward for them, they will receive it here in the world. For this, see Surah Al-Aaraf, Ayat 147; Surah At-Taubah, Ayat 17, 67-69; Surah Houd, Ayats 15-16; Surah Ibrahim, Ayat 18; Surah Al-Kahf, Ayat 104, 105; Surah An-Noor, Ayat 39; Surah Al-Furqan, Ayat 23; Surah Al-Ahzab, Ayat 19; Surah Az-Zumar, Ayat 65; Surah Al-Ahqaf, Ayat 20.

Second, that evil will be punished to the extent that evil has been committed, but the good deeds will be rewarded much more generously than what they will actually deserve. At some places it has been explicitly stated that a good act will have a ten-fold reward for it, and at others that Allah will increase the reward of the good act as much as He will please. For this, see Surah Al-Baqarah, Ayat 261; Surah Al- Anaam, Ayat 160; Surah Younus, Ayats 26-27; Surah An- Noor, Ayat 38, Surah Al-Qasas, Ayat 84; Surah Saba, Ayat 37, Surah Al-Mumin, Ayat 40. 

Third, that if the believers abstained from major sins, their ordinary offences will be forgiven. (Surah An-Nisa, Ayat 31; Surah Ash-Shura, Ayat 37; Surah An-Najm, Ayat 32). 

Fourth, that the righteous believer shall have an easy reckoning, his evils will be overlooked and he will be rewarded according to his best deeds. (Surah Al-Ankabut, Ayat 7; Surah Az-Zumar, Ayat 35; Surah Al-Ahqaf, Ayat 16; Surah Al-Inshiqaq, Ayat 8). 

The Hadith is also very explicit in this regard. In the commentary of Surah Al-Inshiqaq above, we have cited the Ahadith which have been reported from the Prophet (peace be upon him) in connection with the explanation of easy reckoning and severe accountability. (See E.N. 6 of Surah Al-lnshiqaq). Anas says that once Abu Bakr Siddiq was having his meals with the Prophet (peace be upon him). In the meantime this verse was revealed. Abu Bakr withdrew his hand from food and said: O Messenger (peace be upon him) of Allah, shall I see the result of every little evil that I have happened to commit? The Prophet (peace be upon him) replied: O Abu Bakr, whatever unpleasant and troublesome things you experience in the world, will compensate for the little evils that you happened to commit, and Allah is reserving every little good that you do for your Hereafter, (Ibn Jarir, Ibn Abi Hatim, Tabarani in Al-Ausat, Baihaqi in Ash-Shuab. Ibn al-Mundhir, Hakim, Ibn Marduyah, Abd bin Humaid). The Messenger (peace be upon him) of Allah had also explained this verse to Abu Ayyub Ansari, saying: Whoever from among you does good will have his reward in the Hereafter, and whoever commits an evil will suffer punishment for it in this very world in the form of misery and disease. (Ibn Marduyah). Qatadah has related this saying of the Prophet (peace be upon him) on the authority of Anas: Allah does not wrong a believer in the world. He provides him sustenance in lieu of his good deeds, in the Hereafter He will reward him for these. As for the disbeliever, he is recompensed for his good deeds in the world itself; then when Resurrection takes place, he, will have no good work left to his credit. (lbn Jarir). Masruq has related from Aishah that she asked the Prophet (peace be upon him): In the pre-Islamic days of ignorance Abdullah bin Judan treated his kindred kindly, fed the poor, received his guests well, earned freedom for the captives. Will this be of any use to him in the Hereafter? The Prophet (peace be upon him) replied: No, he never said until death: Rabbighfir-li khatiati yaum ad-din. My Lord, forgive me my errors on the Judgement Day. (lbn Jarir). The Prophet (peace be upon him) also gave similar replies in respect of the other people, who did good deeds in the pre-Islamic days, but died as pagans. But there are certain other sayings of the Prophet (peace be upon him), which show that although the good done by a disbeliever cannot save him from the fire of Hell, yet in Hell he will not be subjected to the severe punishment which will be the lot of the wicked, sinful and villainous disbelievers, e.g. according to a Hadith, Hatim Tai in view of his generosity will be subjected to a light punishment in Hell (Ruh al-Maani).

However, this verse warns man of a truth of vital importance which is this: Even a most ordinary good has its own weight and its own value, and the same is also true of evil: even a most ordinary evil will also be considered and taken into account; it will not just be overlooked. Therefore, no good act, however small and insignificant, should be left, undone, for many such good acts can collect and be regarded as a major good act in the reckoning with Allah. Likewise, even a most ordinary evil also should not be committed, for a large number of such ordinary errors can become serious sins. The same thing has been described by the Prophet (peace be upon him) in several Ahadith. According to a tradition related in Bukhari and Muslim, on the authority of Adi bin Hatim, the Prophet (peace be upon him) said: Save yourselves from the fire of Hell even if it be by giving away a pit of a date, or by uttering a good word. Again from Adi, in an authentic tradition, the Prophet’s (peace be upon him) saying has been reported: Do not look upon any good work as insignificant, even if it be emptying a bucket into the vessel of one asking for water, or receiving a brother of yours with a pleasant face. According to a tradition reported in Bukhari from Abu Hurairah, the Prophet (peace be upon him), addressing the women, said: O Muslim women, no woman should look upon sending a gift to her neighbor as mean, even if it be the hoof of a goat. A tradition has been related in Musnad Ahmad, Nasai and Ibn Majah from Hadrat Aishah, saying that the Prophet (peace be upon him) said: O Aishah, abstain from the sins which are looked upon as trivial, for they too will be enquired about by Allah. Musnad Ahmad contains a tradition from Abdullah bin Masud, saying that the Prophet (peace be upon him) said: Beware of minor sins, for they will gather together on man so much so that they will kill him. (For the distinction between the grave and the trivial offences, see E.N. 53 of Surah An-Nisa and E.N. 32 of Surah An-Najm).