Surah Al-Mu’min, Footnote No. 6

This was said to console the companions of the Prophet (peace be upon him). At that time they were deeply disheartened, seeing the abusive taunts and high-handedness of the disbelievers of Makkah and their own helplessness in the face of it. In response, it was said: why do you grieve over the words of these base and contemptible people, when your standing is such that even the angels who bear the Divine Throne, and those who attend around it, are your supporters, interceding on your behalf before Allah? The mention of the bearers of the Throne and those around it, rather than angels in general, is meant to convey the idea that not only the ordinary functionaries of God’s dominion, but even those angels closest to Him — the pillars of that dominion, who hold a position of nearness to the Ruler of the universe — hold deep concern and sympathy for you. Further, the statement that these angels believe in Allah and seek forgiveness for the believers shows that the bond of faith is the very bond that unites the dwellers of the Throne with the dwellers of the earth, and it is because of this connection that the angels near the Throne have come to take interest in those earthly, dust-born humans who, like themselves, believe in Allah. The angels’ “belief in Allah” does not mean that they were capable of disbelief but chose belief instead; rather, it means that they acknowledge the sole sovereignty of Allah alone, with no other being to whom they owe obedience or before whom they bow in submission. When believing humans adopted this very same conviction, then despite the vast difference in nature and the vast distance in station, a strong bond of shared faith was established between them and the angels.

Surah Al-Mu’min, Footnote No. 7

That is: the weaknesses, slips, and faults of Your servants are not hidden from You — indeed, You know everything — but just as Your knowledge is vast, so too is Your mercy vast; therefore, despite knowing their faults, forgive these poor creatures. Another possible meaning is: out of mercy, forgive those whom, out of knowledge, You know to have repented sincerely and to have truly taken to Your path.

Surah Al-Mu’min, Footnote No. 8

Although forgiving and saving from the punishment of Hell are so clearly interconnected that, once one is mentioned, there would seem to be no need to state the other, this manner of expression actually reveals the depth of the angels’ concern for the believers. It is a natural rule that when someone whose heart is deeply invested in a matter gets the chance to petition someone in authority, he presents the same request repeatedly, in various forms, with earnest insistence — mentioning it just once does not satisfy him.

Surah Al-Mu’min, Footnote No. 9

That is, they have abandoned disobedience, desisted from rebellion, and taken up obedience, walking upon that path of life which You Yourself have shown.

Surah Al-Mu’min, Footnote No. 10

Here too we find the same quality of earnest insistence referred to above in Footnote 8. It is obvious that forgiveness and salvation from Hell automatically imply admission into Paradise, and further, since Allah Himself has already promised this Paradise to the believers, praying for it on their behalf might seem, on the face of it, unnecessary. But the angels’ feeling of goodwill toward the believers is so intense that they keep offering good words on their behalf, even though they know that Allah is Himself going to bestow all these kindnesses upon them.

Surah Al-Mu’min, Footnote No. 11

That is, gather their parents, spouses, and children together with them as well, so as to bring coolness to their eyes. This is the same point Allah Himself has stated elsewhere regarding the blessings that will be given to the believers in Paradise — see Surah Ar-Ra’d, verse 23, and Surah At-Tur, verse 21. The verse in Surah At-Tur further specifies that if a person deserves a higher rank in Paradise while his parents and children do not deserve that same rank, Allah will not bring him down to join them, but will instead raise them up to join him at his rank.

Surah Al-Mu’min, Footnote No. 12

The word “sayyi’at” (evils) is used in three different senses, and all three are meant here. First, false beliefs, corrupted character, and evil deeds. Second, misguidance and the evil consequences of bad deeds. Third, afflictions, calamities, and torments — whether of this world, of the intermediate realm (barzakh), or of the Day of Resurrection. The purpose of the angels’ prayer is that the believers be protected from everything that would be harmful to them.

Surah Al-Mu’min, Footnote No. 13

The “evils of the Day of Resurrection” refer to the terror of the field of Gathering, deprivation of shade and every kind of comfort, the severity of the reckoning, the disgrace of having the secrets of one’s life exposed before all creation, and all the other humiliations and hardships that the guilty will face there.

Surah Al-Mu’min, Footnote No. 14

That is, when the disbelievers see on the Day of Resurrection what a great folly they committed by building their entire life’s record on polytheism, atheism, denial of the Hereafter, and opposition to the messengers, and to what a terrible fate this folly has now brought them, they will bite their fingers in remorse and, in sheer frustration, curse themselves. At that point the angels will call out to them: today you feel great anger at yourselves, but on the day when Allah’s prophets and other righteous people invited you to the right path in order to save you from this fate, and you rejected their call, Allah’s wrath against you was blazing even more fiercely than this.

Surah Al-Mu’min, Footnote No. 15

“Death twice and life twice” refers to the same matter mentioned in Surah Al-Baqarah, verse 28: how can you disbelieve in Allah, when you were lifeless and He gave you life; then He will cause you to die, and then bring you back to life again. The disbelievers do not deny the first three of these states, since they are matters of observation and hence undeniable; but they deny the fourth state, since it has not yet come within their observation, and only the prophets have informed them of it. On the Day of Resurrection, when this fourth state too actually comes within their observation, they will admit that indeed what they had been told did come to pass.

Surah Al-Mu’min, Footnote No. 16

That is: we acknowledge that we made a grave mistake in denying this second life, and that by acting upon this false belief, our lives became filled with sin.

Surah Al-Mu’min, Footnote No. 17

That is: is there now any possibility that, our confession of sin being accepted, we might be brought out of this state of punishment in which we now find ourselves?

Surah Al-Mu’min, Footnote No. 18

That is: the judgment now rests solely in the hands of that one God whose sole godhood you were unwilling to accept, and those others whom you so insistently regarded as sharing in the powers of godhood have no part in the judgment at all. (To understand this point, Surah Az-Zumar, verse 45, and its footnote 64 should also be kept in view.) This phrase also carries within it the implication that there is now no way out of this state of punishment for you, because you had not merely denied the Hereafter — you were averse to your own Creator and Sustainer Himself, and found no peace unless you associated others with Him.

Surah Al-Mu’min, Footnote No. 19

“Signs” here refers to those signs which indicate that the Maker and Governor of this universe is one God, and one God alone.

Surah Al-Mu’min, Footnote No. 20

“Provision” here refers to rain, since all the various kinds of sustenance that man receives in this world ultimately depend upon rain. Out of His countless signs, Allah singles out this one alone to draw people’s attention to it, so that if they merely reflect upon the workings of this single thing, they will realize that the picture of the universe’s order being given to them in the Qur’an is indeed the truth. This system could only be established if the earth and its creatures, and water, and air, and the sun, and heat and cold, were all the creation of one and the same God. And this system could only continue running with unbroken regularity for millions upon millions of years if the One who created man, animals, and plants on earth also created water in exact proportion to their needs, and then set up these astonishing arrangements to regularly carry and distribute this water across the face of the earth. Now who could be more unjust than a person who, seeing all this, still denies God, or sets up other beings to share in His godhood?

Surah Al-Mu’min, Footnote No. 21

That is, a person who has turned away from God, whose reason is veiled by heedlessness or prejudice, cannot draw any lesson from what he observes, however much he sees. His animal eyes will indeed perceive that winds blew, clouds gathered, thunder and lightning occurred, and rain fell — but his human mind will never stop to think why all this is happening, who is causing it, and what claims it has upon him.

Surah Al-Mu’min, Footnote No. 22

The meaning of making one’s faith sincerely devoted to Allah has already been explained in Surah Az-Zumar, Footnote No. 3.

Surah Al-Mu’min, Footnote No. 23

That is, His station is immeasurably higher than all created beings. No being existing in this universe — whether angel, prophet, saint, or any other creature — however exalted and noble its station may be compared to other creatures, can even be conceived of as being close to Allah’s highest station, let alone being imagined as sharing in His divine attributes and powers.

Surah Al-Mu’min, Footnote No. 24

That is, He is the King and Ruler of the entire universe, the Owner of the throne of sovereignty over the universe. (For further explanation, see Volume 2, pages 36, 262, 441; Volume 3, page 87.)

Surah Al-Mu’min, Footnote No. 25

“The Spirit” here refers to revelation and prophethood (for explanation, see Volume 2, pages 524, 639), and the statement that Allah sends down this Spirit upon whichever of His servants He wills means that no one has a monopoly on Allah’s grace. Just as no one has the right to object as to why a certain person was given beauty and another was given an extraordinary memory or intelligence, likewise no one has the right to object as to why a particular person was chosen for the office of prophethood, and why someone else, whom they themselves would have preferred, was not made a prophet.

Surah Al-Mu’min, Footnote No. 26

That is, the day when all humans, jinn, and devils will be gathered together before their Lord at one and the same time, and all the witnesses to their deeds will also be present.

Surah Al-Mu’min, Footnote No. 27

That is: in the world, many self-deluded people kept beating the drum of their own kingship and tyranny, and many fools kept acknowledging their sovereignty and greatness — now tell, to whom does sovereignty truly belong? Who is the real owner of authority? And whose command actually runs? This is a theme which, if a person listens to it attentively, would make his blood run cold and drain every trace of tyranny from his mind, however great a king or absolute ruler he may have made himself. In this connection, a historical incident is worth mentioning: when Nasr ibn Ahmad, ruler of the Samanid dynasty (301–331 AH), entered Nishapur, he held a court, and upon taking his seat on the throne, requested that the proceedings begin with a recitation of the Qur’an. Hearing this, an elderly man came forward and recited this very passage. When he reached this verse, Nasr was overcome with awe — trembling, he descended from the throne, removed his crown, fell in prostration, and said, “O Lord, sovereignty is Yours, not mine.”

Surah Al-Mu’min, Footnote No. 28

That is, no injustice of any kind will occur. It should be understood that in matters of recompense, injustice can take several forms: first, that a person deserves reward and is not given it; second, that he is given less reward than he deserves; third, that he does not deserve punishment but is punished anyway; fourth, that one who deserves punishment is not punished; fifth, that one who deserves punishment is given more punishment than he deserves; sixth, that the wronged party is left watching while the wrongdoer is clearly exonerated before his very eyes; seventh, that one person is seized for another’s sin. The purport of Allah’s statement is that not one of all these forms of injustice will be allowed to occur in His court.

Surah Al-Mu’min, Footnote No. 29

The meaning is that Allah will take no time at all in settling the reckoning. Just as He provides sustenance to every creature in the universe simultaneously, without being so occupied with providing for one that He has no time left to provide for others; just as He watches everything in the universe at one and the same time, hears all voices simultaneously, and manages all matters, however small or great, all at once, with nothing so absorbing His attention that He cannot attend to other things at the same time — in the same way, He will call every single individual to account simultaneously, and hearing one case will not so occupy Him that He cannot hear countless other cases at the same time. Nor will there be any delay in His court due to difficulty in investigating the facts of a case or in producing evidence for it — the Judge of that court will Himself be directly aware of all the facts; every party to the case will stand completely exposed before Him; and clear, undeniable evidence of events, down to the smallest details, will be presented without delay. Hence every case will be decided instantly.

Surah Al-Mu’min, Footnote No. 30

In the Qur’an, people are repeatedly made to feel that the Hour of Resurrection is not far off from them at all — rather, it stands close by and could come at any moment. In one place it is said, “The command of Allah has come, so do not seek to hasten it” (An-Nahl 16:1). In another, “The reckoning of mankind has drawn near, while they turn away in heedlessness” (Al-Anbiya 21:1). Elsewhere it is warned, “The Hour has drawn near, and the moon has split” (Al-Qamar 54:1). And again, “The imminent event has drawn near; none besides Allah can remove it” (An-Najm 53:57). The purpose of all these statements is to warn people not to feel secure by supposing the Hour to be far off, and to prepare themselves without wasting a single moment, if they intend to prepare at all.

Surah Al-Mu’min, Footnote No. 31

The original word used is “hamim,” referring to a friend of such closeness that, seeing him being beaten, he would be roused and rush to save him.

Surah Al-Mu’min, Footnote No. 32

This statement is made hypothetically, in refutation of the disbelievers’ belief in intercession. In reality, the wrongdoers will have no intercessor there at all, since if permission for intercession can be granted to anyone, it can only be granted to Allah’s righteous servants — and Allah’s righteous servants can never be friends of disbelievers, polytheists, and the wicked and sinful, such that they would even think of interceding to save them. But since it has generally been the belief of disbelievers, polytheists, and misguided people — both then and now — that the saints whose skirts they cling to will never let them go to Hell, but will stand firm and insist on securing their forgiveness, it is stated here that there will be no intercessor there whose word would be accepted, and whose intercession Allah would be bound to accept.

Surah Al-Mu’min, Footnote No. 33

That is, unlike your deities, He is not some blind, deaf god who has no idea what the deeds of the person whose case He is judging actually were.

Surah Al-Mu’min, Footnote No. 34

“Clear signs” (bayyinat) refers to three things: first, striking signs and proofs that testified to their being commissioned by Allah; second, luminous arguments that proved the truth of the teaching they presented; third, clear guidance regarding the problems and affairs of life, seeing which any reasonable person could recognize that no lying, self-seeking man could present such a pure teaching.

Surah Al-Mu’min, Footnote No. 35

For further details of the story of Moses, see Volume 1, pages 75–79, 425, 459; Volume 2, pages 64–88, 301–310, 330, 365–366, 370, 382–383, 471–474, 642–649; Volume 3, pages 34–40, 71–72, 85, 88–121, 279–280, 480–498, 557–560, 610, 613–639; Volume 4, Surah Al-Ahzab verse 69, Surah As-Saffat verses 114–122.

Surah Al-Mu’min, Footnote No. 36

The answer to opponents’ objections regarding Haman has already been given earlier in the footnotes to Surah Al-Qasas (Volume 3, page 615).

Surah Al-Mu’min, Footnote No. 37

That is, with such unmistakable signs that it left no room for doubt that they were sent from Allah, and that behind them stood the power of Allah, Lord of all the worlds. A careful look at the details of Moses’ story as related in the Qur’an makes it quite clear what these signs were, being presented here as open proof of his being commissioned by Allah. First, it was remarkable that a man who, a few years earlier, had fled the country after killing one of Pharaoh’s people, and against whom warrants had been issued, suddenly walked boldly, staff in hand, straight into Pharaoh’s full court, and with complete confidence addressed the king and his nobles, inviting them to acknowledge him as the representative of Allah, Lord of all the worlds, and to act upon his guidance — and no one dared lay a hand on him. Yet the people to whom Moses belonged were so thoroughly crushed under the heel of slavery that, had he simply been arrested at once on the charge of murder, there was no fear that his people could so much as raise their voices in protest, let alone rebel. This clearly shows that even before witnessing the miracles of the staff and the shining hand, Pharaoh and his courtiers had already been overawed simply by Moses’ arrival, and had sensed at first sight that this man had come backed by some extraordinary power. Then the series of tremendous miracles that followed at his hands were each sufficient in themselves to convince anyone that this was no sorcery, but a manifestation of divine power. By what sorcery, after all, could a staff actually turn into a serpent? Or could a whole country be struck by famine? Or could various calamities descend upon an area of hundreds of thousands of square miles at a single notice, and end at a single notice? This is why, according to the Qur’an’s account, Pharaoh and all the responsible people of his kingdom, whatever they may have denied with their tongues, knew full well in their hearts that Moses had indeed been commissioned by Allah. (For details, see Tafhim al-Qur’an, Volume 2, pages 65–68; Volume 3, pages 100–108, 486–494, 560.)

Surah Al-Mu’min, Footnote No. 38

That is, when, by showing miracle after miracle and sign after sign, Moses had fully established before them that he was a messenger sent by Allah, and had made his being upon the truth completely clear through strong arguments.

Surah Al-Mu’min, Footnote No. 39

It has already been mentioned in Surah Al-A’raf, verse 128, that Pharaoh’s courtiers said to him, how long will Moses be given free rein, and he had replied that he was about to order the killing of the sons of the Children of Israel while sparing their daughters (Tafhim al-Qur’an, Volume 2, pp. 71–72). This verse now tells us that this order was finally issued by Pharaoh. Its purpose was to so terrify the supporters and followers of Moses that they would abandon him out of fear.

Surah Al-Mu’min, Footnote No. 40

The original words are wa ma kaydu’l-kafirina illa fi dalal. This phrase could also mean: whatever scheming these disbelievers engaged in was itself only misguidance, oppression, and hostility to the truth — that is, despite the truth having become clear and their hearts being convinced of it, they only grew more stubborn, and did not hesitate to resort to the basest of stratagems to try to defeat the truth.

Surah Al-Mu’min, Footnote No. 41

The event whose account begins here is a highly significant episode in the history of the Children of Israel, one which the Israelites themselves have entirely forgotten. Both the Bible and the Talmud are silent about it, nor is any trace of it found in other Israelite traditions. Anyone who reads this story, provided he is not blinded by prejudice against Islam and the Qur’an, cannot help but feel that from the standpoint of the call to truth, this story carries great value, and it is by no means implausible in itself that, moved by the personality of Moses, his preaching, and the astonishing miracles manifested through him, some individual among Pharaoh’s own nobles may secretly have come to believe, and, seeing Pharaoh determined to kill him, could not restrain himself. But despite their sweeping claims of scholarship and research, Western orientalists, blinded by prejudice, try in various ways to cast doubt on the Qur’an’s truths — as can be judged from the fact that the author of the article “Musa” in the Encyclopaedia of Islam writes regarding this story that the Qur’an’s account of a believer in Pharaoh’s court attempting to save Moses is not entirely clear (Surah 40, verse 28), and asks whether it should be compared with the story related in the Haggadah, whose gist is that Jethro advised clemency in Pharaoh’s court.

In other words, for these claimants of scholarship, it is a settled matter that fault must be found with everything in the Qur’an. Now if no real basis is found for objecting to a particular statement, then at the very least this much of an insinuation is thrown out — that the story is “not entirely clear” — and, in passing, the suspicion is also planted in readers’ minds that Muhammad (peace be upon him) may somehow have heard the Haggadah’s story of Jethro, set before the birth of Moses, and brought it in here in this form. This is the manner of “scholarly research” that these people have adopted with regard to Islam, the Qur’an, and Muhammad (peace be upon him).

Surah Al-Mu’min, Footnote No. 42

In this statement Pharaoh tries to give the impression that certain people are somehow holding him back, and that this is the only reason he is not killing Moses — that were it not for them, he would have destroyed him long ago. In reality, however, no outside force was restraining him at all; it was the fear in his own heart that kept him from laying hands on Allah’s messenger.

Surah Al-Mu’min, Footnote No. 43

That is: I fear a revolution from him, and even if he does not bring about a revolution, there is at least the danger that his activities will stir up disorder in the country — therefore, even without his having committed any offense warranting the death penalty, he ought to be killed purely for the sake of maintaining public order. As for whether this man actually poses a threat to public order or not, His Majesty’s own satisfaction on the matter is sufficient. If the sovereign is satisfied that this is a dangerous man, then it must be accepted that he is indeed dangerous and deserving of execution.

Here it is also worth properly understanding what “changing the religion” means, the fear of which made Pharaoh want to kill Moses. “Religion” here refers to the system of government, and Pharaoh’s statement means, “I fear he will overturn your authority” (Ruh al-Ma’ani, vol. 24, p. 56). In other words, the system of religion, politics, culture, and economy running in Egypt, founded upon the supreme authority of Pharaoh and his dynasty, was itself the “religion” of the land, and Pharaoh feared that Moses’ call would overturn this very religion. But like every era’s crafty rulers, he did not say, “I fear losing power from my own hands, so I want to kill Moses.” Instead, he presented the matter as though the danger were not to himself but to the people: if Moses’ movement succeeded, your religion would change. I am not worried for myself — I am consumed with worry for you, over what will become of you once you are deprived of the shelter of my authority. Therefore, the oppressor at whose hands this shelter is threatened to be lifted from your heads ought to be killed, since he is an enemy of the country and the nation.

Surah Al-Mu’min, Footnote No. 44

Here there are two equally plausible possibilities, with no indication favoring one over the other. One possibility is that Moses himself was present in the court at that time, and Pharaoh expressed his intention to kill him in his very presence, and Moses, addressing him and his courtiers, gave this reply openly on the spot. The other possibility is that Pharaoh expressed this thought in the absence of Moses, in some assembly of his government officials, and news of this conversation was brought to Moses by some of the believers, upon hearing which he made this statement in an assembly of his followers. Whichever of these two it may be, Moses’ words clearly show that Pharaoh’s threat could not instill the slightest fear in his heart, and that, trusting in Allah, he threw the threat right back in Pharaoh’s face. Given the context in which this incident is related in the Qur’an, it naturally follows that this is also the very same response given, on behalf of Muhammad (peace be upon him), to all those oppressors who, having no fear of the Day of Reckoning, were plotting to kill him.

Surah Al-Mu’min, Footnote No. 45

That is, he has shown you such clear signs by which it has become plain as daylight that he is a messenger sent by your Lord. The believer from Pharaoh’s household was referring to those signs whose details have already been given earlier (Tafhim al-Qur’an, Volume 2, pp. 65–68, 69, 72–73, 647–648; Volume 3, pp. 100–107, 487–493, 560).

Surah Al-Mu’min, Footnote No. 46

That is, even if, despite such clear signs, you consider him a liar, it is still more fitting for you to leave him be, since the other — and quite strong — possibility is that he is telling the truth, and by laying hands on him you would bring Allah’s punishment upon yourselves. So even if you think him a liar, do not interfere with him: if he is lying in Allah’s name, Allah Himself will deal with him. Moses himself had earlier said something quite similar to Pharaoh: “And if you do not believe me, then leave me alone” (Ad-Dukhan 44:21) — “if you will not accept what I say, then leave me to my own affair.”

It should be kept in mind here that the believer from Pharaoh’s household did not openly reveal at the start of his speech that he had come to believe in Moses; rather, he initially spoke as though he too were one of Pharaoh’s own party, pleading purely for the good of his people. But when Pharaoh and his courtiers showed no sign of coming to the right path, he finally disclosed the secret of his faith, as becomes evident from his speech in the fifth section.

Surah Al-Mu’min, Footnote No. 47

Two meanings are possible for this phrase, and the believer from Pharaoh’s household probably deliberately chose this ambiguous wording because he did not yet wish to openly reveal his own views. One meaning is: uprightness of character and a vice like lying and fabrication cannot coexist in one and the same person. You can see plainly for yourselves that Moses is a man of the purest character and the highest moral standing. How, then, can it fit into your minds that, on one hand, he could be so great a liar as to make a baseless claim of prophethood in Allah’s name, while, on the other hand, Allah has granted him such elevated moral qualities? The second meaning is: if you go to excess in seeking to take Moses’ life, and act upon your impure schemes by leveling false accusations against him, then know that Allah will never show you a path to success.

Surah Al-Mu’min, Footnote No. 48

That is: why do you invite Allah’s wrath upon yourselves by being ungrateful for this blessing of dominance and power that He has given you?

Surah Al-Mu’min, Footnote No. 49

This reply of Pharaoh’s suggests that he had not yet discovered the secret that this nobleman of his court had come to believe in his heart; this is why he did not express any displeasure at the man’s words, though he made clear that, even after hearing his views, he was not prepared to change his mind.

Surah Al-Mu’min, Footnote No. 50

That is, Allah bears no enmity toward His servants that He should destroy them without reason; rather, He sends punishment upon them only when they exceed all limits, and at that point sending punishment upon them is precisely what justice demands.

Surah Al-Mu’min, Footnote No. 51

That is: the state of your misguidance, compounded by obstinacy, is such that before Moses, Joseph came to your land — a man whom you yourselves acknowledge to have possessed the highest moral character, and whom you also admit correctly interpreted the king’s dream and thereby saved you from the devastation of the terrible seven-year famine that struck in his time; and your whole nation likewise acknowledges that the land of Egypt has never seen an era of greater justice and blessing than his reign. Yet, knowing and acknowledging all his virtues, you did not believe in him during his lifetime, and once he died, you said, “Now where could such a man ever be born again?” In other words, even while acknowledging his virtues, you turned that very acknowledgment into a standing excuse for denying every prophet who came after him. This means that, in any case, you are simply not willing to accept guidance.

Surah Al-Mu’min, Footnote No. 52

It appears that these next few phrases have been added by Allah Himself as an elaboration and explanation of the statement of the believer from Pharaoh’s household.

Surah Al-Mu’min, Footnote No. 53

That is, Allah casts into misguidance only those in whom these three qualities are found. First, that they exceed all bounds in their evil deeds, and become so addicted to sin and wickedness that they are not prepared to accept any call to moral reform. Second, that their permanent attitude toward the prophets is one of doubt — however clear the signs a prophet of Allah may bring them, they doubt his very prophethood, and always view with suspicion the truths he presents concerning the Oneness of God and the Hereafter. Third, that instead of reflecting reasonably upon the verses of Allah’s Book, they try to counter them with crooked argumentation, arguments founded neither on any rational proof nor on the authority of any revealed scripture, but from beginning to end resting solely on stubbornness and obstinacy. When these three faults arise in a group, Allah casts it into the pit of misguidance, from which no power on earth can extract it.

Surah Al-Mu’min, Footnote No. 54

That is, no heart is sealed without reason. This seal of damnation is placed only upon the heart in which the spirit of arrogance and tyranny has become fully entrenched. Arrogance means a person’s false sense of self-importance, on the basis of which he considers bowing his head before the truth to be beneath his dignity. Tyranny means oppression of Allah’s creatures, in order to secure free rein for which a person flees from accepting the restrictions of the Divine Law.

Surah Al-Mu’min, Footnote No. 55

While the believer from Pharaoh’s household was still speaking, Pharaoh, turning to address his minister Haman, speaks in such a manner as to suggest that he considers the believer’s words unworthy of any attention — so, with an arrogant air, turning away from him, he says to Haman: build me a lofty structure, so that I may see for myself where this God is that Moses keeps talking about. (For explanation, see Tafhim al-Qur’an, Volume 3, pp. 636–638.)

Surah Al-Mu’min, Footnote No. 56

That is, it is sheer foolishness on your part that, puffed up over this world’s temporary wealth and prosperity, you are forgetting Allah.

Surah Al-Mu’min, Footnote No. 57

That is, I have no rational proof that they share in Godhood — how then could I, with my eyes closed, accept so momentous a claim as that they too share in divinity and that I must worship them alongside Allah?

Surah Al-Mu’min, Footnote No. 58

This phrase can carry several meanings. One is that they have no right, either in this world or in the Hereafter, to have Allah’s creatures invited to acknowledge their godhood. Another is that people have forcibly made them into gods, whereas they themselves neither claim godhood in this world, nor will they rise up in the Hereafter claiming, “We too were gods — why did you not believe in us?” A third is that calling upon them is of no benefit whatsoever, either in this world or the Hereafter, since they are utterly powerless, and invoking them is entirely futile.

Surah Al-Mu’min, Footnote No. 59

“Exceeding limits” means transgressing beyond the truth. Every person who acknowledges the godhood of others besides Allah, or sets himself up as a god, or rebels against Allah and adopts an attitude of self-rule in the world, and then commits all manner of excesses against his own self, against Allah’s creatures, and against everything else he deals with in the world — such a person has, in reality, leapt beyond every bound of reason and justice.

Surah Al-Mu’min, Footnote No. 60

This phrase clearly shows that, when saying these things, this believer was fully certain that, as the price of speaking this truth, the wrath of Pharaoh’s entire kingdom would fall upon him, and that he would have to forfeit not only his honors and interests but his very life. Yet, knowing all this, relying solely on Allah, he carried out the duty which, at this critical moment, his conscience told him was his to fulfill.

Surah Al-Mu’min, Footnote No. 61

This shows that this man held such an important position in Pharaoh’s kingdom that, despite speaking this truth openly in the full court, right in front of Pharaoh, no one dared punish him publicly. This is why Pharaoh and his supporters had to resort to secret schemes to destroy him — but Allah did not allow even these schemes to succeed.

Surah Al-Mu’min, Footnote No. 62

This manner of narration suggests that this incident of the believer from Pharaoh’s household speaking the truth occurred right at the very end of the struggle between Moses and Pharaoh. It is likely that, worn down by this prolonged conflict, Pharaoh finally resolved to kill Moses. But the outspokenness of this influential figure in his own court must have alerted him to the danger that Moses’ influence had reached even the upper ranks of government. He must therefore have decided that, before taking this final drastic step against Moses, he should first identify those elements among the nobles and high officials of the kingdom who had been influenced by this movement, suppress them, and only then lay hands on Moses. But while he was still engaged in these schemes, Allah commanded Moses and his companions to migrate, and Pharaoh, pursuing them along with his armies, was drowned.

Surah Al-Mu’min, Footnote No. 63

This verse is clear proof of that punishment of the intermediate realm (barzakh) which is repeatedly mentioned in the hadith under the heading of the punishment of the grave. Allah here plainly mentions two stages of punishment: one, a lesser punishment which Pharaoh and his people are being given even now, before the coming of the Hour — namely, that they are presented before the fire of Hell morning and evening, the sight of which keeps them in constant dread, knowing that this is the very Hell into which they must eventually be cast. Then, when the Hour comes, they will be given the real and greater punishment ordained for them — that is, they will be thrust into that very Hell which they have been made to witness from the moment they were drowned until now, and will continue to be made to witness until the Hour arrives. And this matter is not confined to Pharaoh and his people alone. Every guilty person, from the moment of death until the Hour, continues to be shown the evil fate that awaits him, while every righteous person continues to be shown a beautiful picture of the good fate Allah has prepared for him. It is related by Abdullah ibn Umar in Bukhari, Muslim, and Musnad Ahmad that the Prophet said: whenever any of you dies, his final abode is shown to him morning and evening — if he is among the people of Paradise, then among the people of Paradise; if he is among the people of Hell, then among the people of Hell — and it is said to him, “This is your place, until Allah raises you up to it on the Day of Resurrection.” (For further details, see Tafhim al-Qur’an, Volume 1, page 386; Volume 2, pp. 150, 535–538; Volume 3, pp. 299–300; Volume 4, Surah Ya-Sin, footnotes 22–23.)

Surah Al-Mu’min, Footnote No. 64

They will not say this in the hope that their former leaders, rulers, or guides could actually save them from punishment or have it reduced. By that time, the reality will already have become clear to them that these people can be of no use to them there at all. Rather, they will say this to humiliate them: in the world you lorded your authority over us with such great pomp — now save us here too from this calamity which has befallen us because of you.

Surah Al-Mu’min, Footnote No. 65

That is: both we and you have been punished alike, and each has already received from Allah’s court whatever punishment was due. It is no longer in anyone’s power to alter that judgment or to increase or decrease the punishment given.

Surah Al-Mu’min, Footnote No. 66

That is: given that messengers had indeed come to you with clear signs, and you have arrived here as punishment for having refused to accept what they said (disbelief), it is not possible for us in any way to pray to Allah on your behalf, since such a prayer requires some valid excuse, and you have already exhausted every possibility of excuse on your own part. In this situation, if you wish to pray yourselves, then go ahead and try. But we tell you beforehand: the prayer of those who arrive here through disbelief, as you did, is completely futile.

Surah Al-Mu’min, Footnote No. 85

This verse contains two important themes. First, night and day are presented here as an argument for the Oneness of God, since their regular succession means that one and the same God governs both the earth and the sun, and the fact that their alternation benefits man and other earthly creatures is clear proof that this same one God is also the Creator of all these things, having designed this system with the utmost wisdom so that it benefits the creatures He created. Second, it makes those who deny God and associate partners with Him realize what a great blessing He has granted them in the form of night and day, and how deeply ungrateful they are that, even while benefiting from this blessing, they continue, day and night, to be disloyal and unfaithful to Him. (For further explanation, see Volume 2, pp. 296–298; Volume 3, pp. 461, 606, 659, 747; Volume 4, Surah Luqman verse 29, footnote 50; Surah Ya-Sin verse 37, footnote 32.)

Surah Al-Mu’min, Footnote No. 86

That is, the alternation of night and day proves that He alone is the Creator of you and of everything else, and the great benefits and advantages this alternation holds for your life prove that He is your most merciful Sustainer. From this it inevitably follows that He alone is also your true God. It is utterly contrary to reason and justice that Allah should be the Creator and Sustainer, while others should become your gods.

Surah Al-Mu’min, Footnote No. 87

That is, who is misleading you into this topsy-turvy notion that those who are neither creators nor sustainers deserve your worship?

Surah Al-Mu’min, Footnote No. 88

That is, in every age, common people have fallen into the trap of these deceivers for this very reason: that they did not accept the signs Allah sent down through His messengers to explain the truth to them. The result was that they became entangled in the net of these self-serving deceivers who had set up shrines to fake gods to further their own trade.

Surah Al-Mu’min, Footnote No. 89

For explanation, see Volume 3, pages 590–592.

Surah Al-Mu’min, Footnote No. 90

That is, you have not been left out in the open sky, such that calamities from the world above could rain down and utterly destroy you; rather, a highly stable celestial system (which appears to the eye as a dome) has been constructed above the earth, through which nothing destructive can reach you — not even the lethal radiation of outer space — and it is because of this that you live on earth in peace and security.

Surah Al-Mu’min, Footnote No. 91

That is, before creating you, He prepared for you such a secure and peaceful dwelling place. Then He created you, granting you an excellent body, perfectly suited limbs, and the highest degree of physical and mental faculties. This upright stature, these hands and feet, these eyes, nose, and ears, this speaking tongue, and this mind, a storehouse of the finest capacities — you did not bring these into being yourself, nor did your mother or father make them, nor did any prophet, saint, or deity have the power to make them. Their Maker was that Wise, Merciful, All-Powerful One who, when He decided to bring man into existence, created him with such an unparalleled body to work with in this world. Then, from the very moment of your birth, by His grace you found spread before you a vast banquet of pure sustenance — food and drink that is pure, not poisonous but wholesome, not bitter and unpleasant but delicious, not rotten and foul-smelling but fragrant, not lifeless husk but rich in the vitamins and beneficial nutrients most suited to nourishing and growing your body. This water, these grains, these vegetables, these fruits, this milk, this honey, this meat, this salt, pepper, and spices, so perfectly suited to your nourishment and so fitting not merely to give you the strength of life but also the enjoyment of life — who, after all, has provided these upon this earth in such abundance, and who has arranged for these boundless treasures of sustenance to keep emerging from the earth one after another, without the chain of their supply ever breaking? Had this arrangement of sustenance not existed, and you had simply been created, think what your life would have looked like. Is this not clear proof that your Creator is not merely a Creator, but a Wise Creator and a Merciful Lord? (For further explanation, see Volume 2, pp. 323–324; Volume 3, pp. 589–598.)

Surah Al-Mu’min, Footnote No. 92

That is, true and real life belongs to Him alone. He alone is self-existing, living by His own power. Eternal, everlasting life belongs to none but Him. The life of everything else is granted, temporary, familiar with death, and destined for extinction.

Surah Al-Mu’min, Footnote No. 93

For explanation, see Tafhim al-Qur’an, Volume 4, Surah Az-Zumar, footnotes 3–4.

Surah Al-Mu’min, Footnote No. 94

That is, there is no one else whose praise should be sung and whose thanks should be rendered.

Surah Al-Mu’min, Footnote No. 95

Here again, worship and prayer are used as synonymous terms.

Surah Al-Mu’min, Footnote No. 96

That is, some die before birth, some before reaching youth, and some before reaching old age.

Surah Al-Mu’min, Footnote No. 97

“The appointed time” refers either to the time of death, or to the time when all humans must rise again and stand before their God. In the first sense, the meaning is that Allah carries every human being through the different stages of life to that particular hour which He has fixed for each one’s return — before which time, even if the whole world combined wished to kill someone, it could not, and after which time, even if all the powers of the world combined tried to keep someone alive, they could not succeed. In the second sense, the meaning is that this whole spectacle of existence has not been set up merely so that you should die, turn to dust, and be annihilated — rather, Allah carries you through these various stages of life so that all of you may be brought before Him at the time He has appointed.

Surah Al-Mu’min, Footnote No. 98

That is, you are not carried through these various stages of life merely to live like animals and die like them; rather, you are carried through them so that you may use the reason Allah has granted you, and understand the system through which these events occur even within your own being. The emergence of something as extraordinary as life from the lifeless matter of the earth; then the coming into being of a creature as astonishing as man from a microscopic organism in a drop of sperm; then, from the moment of conception in the mother’s womb until birth, its being nurtured inside in such a way that its sex, its appearance, the structure of its body, the characteristics of its mind, and its faculties and capacities are all determined right there, with no power on earth able to influence their formation; then the fact that whoever is destined to be miscarried is indeed miscarried, whoever is destined to die in childhood dies in childhood, whether he be the child of a king or anyone else, and whoever is destined to reach a certain age of youth or old age reaches that age even after passing through the most dangerous circumstances in which death would seem all but certain, while whoever is destined to die at a particular stage of life dies at that stage even under the care of the best doctors in the finest hospital in the world — do not all these facts point to the reality that the reins of our own life and death lie in the hands of some Absolute Power? And given that this is indeed the fact — that an Absolute Power governs our life and death — how, then, could any prophet, saint, angel, star, or planet ever become deserving of our worship and servitude? Since when has any servant attained such a station that we should pray to him and regard him as having authority over the making and unmaking of our fortune? And how did any human power come to hold the office that we should unquestioningly obey its law, its commands and prohibitions, and its self-invented categories of lawful and unlawful? (For further explanation, see Volume 3, pp. 203–204.)

Surah Al-Mu’min, Footnote No. 67

For explanation, see Tafhim al-Qur’an, Surah As-Saffat, footnote 93.

Surah Al-Mu’min, Footnote No. 68

That is, when Allah’s court is established and witnesses are brought before Him.

Surah Al-Mu’min, Footnote No. 69

That is, having sent Moses against Pharaoh, We did not simply leave him to his own devices — rather, We guided him at every step until We brought him to the destination of success. This statement carries a subtle allusion to the theme: O Muhammad, We will deal with you in exactly the same way. Having raised you up for prophethood in the city of Makkah and among the tribe of Quraysh, We have not left you to your fate, such that these oppressors may do with you as they please; rather, We Ourselves stand behind you and are guiding you.

Surah Al-Mu’min, Footnote No. 70

That is, just as those who denied Moses were deprived of this blessing and grace, while the Children of Israel who believed in him were made heirs to the Book, so too, those who now deny you will be deprived, while it is those who believe in you who will have the good fortune of becoming heirs to the Qur’an and rising as bearers of guidance in the world.

Surah Al-Mu’min, Footnote No. 71

That is, bear with a calm heart whatever circumstances befall you.

Surah Al-Mu’min, Footnote No. 72

This refers to the promise just made in the phrase above: “We surely help Our messengers and those who believe, both in the life of this world…”

Surah Al-Mu’min, Footnote No. 73

Considering the context in which this is stated, it becomes clear that “shortcoming” here refers to that state of impatience which was arising within the Prophet (peace be upon him), particularly from witnessing the suffering of his companions amid this environment of intense opposition. He wished that some miracle might quickly be shown that would convince the disbelievers, or that something might swiftly come from Allah to calm this storm of opposition. This desire was not in itself a sin requiring repentance and seeking forgiveness, but given the lofty station to which Allah had raised the Prophet, and the tremendous steadfastness that station demanded, even this slight impatience appeared, in Allah’s sight, beneath his rank. Hence it was said: seek forgiveness from your Lord for this weakness, and stand firm in your position with the steadfastness of a rock, as befits a person of your exalted station.

Surah Al-Mu’min, Footnote No. 74

That is, this praise and glorification is itself the means by which those working for Allah’s cause draw the strength to face the difficulties encountered on His path. Glorifying morning and evening can carry two meanings: one, that you should remember Allah constantly; the other, that you should perform prayer at these specified times. If this second meaning is taken, it refers to the five prayer times which were made obligatory upon all believers some time after the revelation of this surah — since in Arabic the word ’ashiyy is used for the period from the sun’s decline until the early part of the night, which encompasses the four prayers from Zuhr to Isha, while ibkar refers to the time from dawn’s first light until sunrise, which is the time of the Fajr prayer. (For further detail, see Tafhim al-Qur’an, Volume 1, pp. 50, 73–74, 182; Volume 2, pp. 371, 519, 587–588, 634–637; Volume 3, pp. 138, 420–421, 703–708, 740–742, 754–755.)

Surah Al-Mu’min, Footnote No. 75

That is, the real reason for these people’s baseless opposition and their unreasonable crooked argumentation is not that the truths and matters of goodness presented to them in Allah’s signs are beyond their comprehension, such that they argue in good faith merely to understand them — rather, the real reason for this attitude is that their self-conceit cannot bear the thought of Muhammad’s leadership and guidance being acknowledged in Arabia while they themselves still stand, and that they should eventually have to accept the leadership of a man whom they consider themselves more entitled to lead than. This is why they are exerting every effort to prevent Muhammad’s message from gaining any ground whatsoever, and for this purpose they hesitate at no tactic, however base.

Surah Al-Mu’min, Footnote No. 76

In other words, the meaning is: whoever Allah has made great will remain great, and all the efforts these small men are making to preserve their own greatness will ultimately fail.

Surah Al-Mu’min, Footnote No. 77

That is, just as Moses became free of all worry by seeking refuge in Allah, the One, the Overpowering, against Pharaoh’s threats, so too should you seek refuge in Him against the threats and schemes of the Quraysh chiefs, and then go about raising His word without any anxiety.

Surah Al-Mu’min, Footnote No. 78

Having commented in the preceding three and a half sections on the schemes of the Quraysh chiefs, the address now turns here to the common people, explaining to them that the truths Muhammad (peace be upon him) is calling you to accept are entirely reasonable — accepting them is for your own good, while rejecting them is ruinous for you. In this connection, arguments are first given for the belief in the Hereafter, since it was this belief that the disbelievers found most astonishing and considered beyond comprehension.

Surah Al-Mu’min, Footnote No. 79

This is an argument for the possibility of the Hereafter. The disbelievers held that it was impossible for man to be brought back to life after death. In response, it is stated that those who say such things are, in truth, ignorant. If they used their reason, it would not be at all difficult for them to understand that for the God who created this magnificent universe, recreating human beings again could not possibly be a difficult task.

Surah Al-Mu’min, Footnote No. 80

This is an argument for the necessity of the Hereafter. The previous phrase established that the Hereafter is possible, that its occurrence is not impossible. This phrase now establishes that the Hereafter ought to occur — that reason and justice demand it, and that its non-occurrence, not its occurrence, would be contrary to reason and justice. How, after all, could any reasonable person accept that those who live blindly in the world, filling Allah’s earth with corruption through their evil character and deeds, should see no bad consequence for this wrong conduct, while those who walk through the world with open eyes, believing and doing righteous deeds, should be deprived of seeing any good result for their good conduct? If this is plainly contrary to reason and justice, then surely the belief that denies the Hereafter must likewise be contrary to reason and justice, since the non-existence of the Hereafter would mean that both the good and the wicked ultimately turn to dust and meet the very same end. In that case, not only reason and justice are murdered, but the very root of ethics is cut off — for if the outcome of good and evil is the same, then the wicked man is the wiser one, having satisfied every desire of his heart before dying, while the righteous man is the greater fool, having needlessly imposed all manner of moral restrictions upon himself.

Surah Al-Mu’min, Footnote No. 81

This is a definitive statement of the occurrence of the Hereafter, one that can be established not through reasoning but only through knowledge — and no discourse other than revealed speech can state this with such certainty. Through mere rational argument, without revelation, all that can be said is that the Hereafter is possible, and that it ought to occur. To go further and say that the Hereafter will certainly occur and must occur is something only that Being can say who knows for certain that it will occur — and that Being is none other than Allah. This is the very point at which it becomes clear that if religion is to be founded on pure knowledge rather than mere conjecture and reasoning, this is possible only through divine revelation.

Surah Al-Mu’min, Footnote No. 82

After the Hereafter, the discourse now turns to the Oneness of God, which was the other major point of contention between the disbelievers and the Prophet (peace be upon him).

Surah Al-Mu’min, Footnote No. 83

That is, all authority to accept or reject prayers rests with Me alone, so do not ask others for your prayers to be granted, but ask Me instead. To properly grasp the spirit of this verse, three points should be well understood:

First, a person prays only to a being whom he considers to be all-hearing, all-seeing, and possessed of supernatural power, and the real motive behind praying is a person’s inner sense that the natural means and resources available in the world of causes are not, or have proven not to be, sufficient to relieve some hardship or fulfill some need, making it necessary to turn to a being possessed of supernatural authority. He calls out to this being not only aloud but silently, indeed pleading for help within his own heart — and all this is necessarily based on the belief that this being sees him everywhere, in every state, hears even what is in his heart, and possesses such absolute power that, wherever the one who calls upon it may be, it can reach him with help and set right what has gone wrong for him. Once this reality of prayer is understood, it becomes in no way difficult to grasp that a person who calls upon any being other than Allah for help is, in reality, committing outright, pure, and unmistakable polytheism — for he believes that being to possess attributes that belong to Allah alone. Had he not considered that being a partner with Allah in these divine attributes, the very idea of praying to it could never have occurred to him.

The second point that must be well understood in this connection is that a person’s own belief that a certain being possesses such powers does not make it actually possess them. Possessing power is a matter of objective fact, not dependent on anyone’s believing it or not. Whoever truly possesses power will remain in possession of it regardless of whether you consider him to possess it or not; and whoever does not truly possess it will not gain the slightest share of power merely because you have believed him to possess it. Now it is an objective fact that the All-Powerful, the Governor of the universe, the All-Hearing and All-Seeing, is Allah alone, and He alone possesses all power in its totality. There is no other being anywhere in this entire universe that has the authority to hear prayers and act upon them by way of acceptance or rejection. If, contrary to this fact, people take it into their heads to consider certain prophets, saints, angels, jinn, planets, or imaginary deities to share in this power, this will not make the slightest actual difference — the Owner will remain the Owner, and powerless servants will remain servants.

The third point is that praying to anyone other than Allah is exactly like a person writing out a petition and going to a government office, but then, bypassing the actual authority in charge, presenting his petition instead to one of the other petitioners sitting there with their own requests, and then pleading with folded hands, saying, “You are everything, it is you who command here, my wish will be granted only through you.” This act is, in the first place, sheer folly and ignorance in itself — but it becomes utter insolence when the real authority in charge is present right there, and, in his very presence, petitions and pleas are being presented to someone else instead. This ignorance reaches its peak when the very person to whom the petition is being presented repeatedly explains to him, “I am a petitioner just like you; I have no power in my hands; the real authority is right there — present your petition to him” — yet despite this explanation and refusal, the fool keeps insisting, “You are my authority; my work will be accomplished only through you.”

Keeping these three points in mind, one should try to understand Allah’s statement here: call upon Me — it is I who answer your prayers; accepting them is My affair.

Surah Al-Mu’min, Footnote No. 84

Two points in this verse deserve special attention. First, prayer (du’a) and worship (’ibadah) are here expressed with synonymous terms, making clear that prayer is worship — indeed, the very essence of worship. Second, those who do not pray to Allah are described in words meaning that “out of arrogance they turn away from My worship,” showing that praying to Allah is precisely what servitude to Him demands, and that turning away from it means a person is caught up in arrogance, shying away from acknowledging his servitude before his Creator and Master. The Prophet (peace be upon him) explained both these themes clearly in his sayings. Numan ibn Bashir relates that the Prophet said, “Indeed, prayer is worship itself” — then recited this verse (Ahmad, Tirmidhi, Abu Dawud, Nasa’i, Ibn Majah, Ibn Abi Hatim, Ibn Jarir). Anas relates that he said, “Prayer is the marrow of worship” (Tirmidhi). Abu Hurairah relates that he said, “Whoever does not ask of Allah, Allah becomes angry with him” (Tirmidhi).

At this point, a difficulty that often troubles many minds also gets resolved. People think about prayer along these lines: since good and bad in destiny lie within Allah’s control, and whatever He has already decreed according to His overriding wisdom and purpose must inevitably come to pass, then what is the point of our praying at all? This is a serious misconception that strips prayer of all its significance in a person’s heart, and if a person prays while caught up in this false notion, his prayer retains no real spirit. The above verse of the Qur’an removes this misconception in two ways. First, Allah states in plain words, “Call upon Me, and I will answer you” — making clear that destiny and decree are not something that, God forbid, have bound even Allah’s own hands the way they bind ours, stripping Him of the power to grant prayers. Servants, of course, have no power to avert or alter Allah’s decisions, but Allah Himself certainly has the power to change His decision upon hearing a servant’s prayers and pleas. The second point stated in this verse is that whether or not a prayer is granted, it is never in any case devoid of benefit — and a very great benefit at that — namely, that by presenting his needs before his Lord and asking of Him, the servant acknowledges His lordship and supremacy and confesses his own servitude and humility. This expression of servitude is itself worship — indeed, the very essence of worship — for whose reward the servant will never go unrewarded, regardless of whether the particular thing he prayed for is granted to him or not.

We find both these themes fully explained in the Prophet’s sayings as well. The following hadiths shed light on the first theme:

Salman al-Farisi relates that the Prophet said, “Nothing averts decree except prayer” (Tirmidhi) — that is, no one has the power to change Allah’s decision, but Allah Himself can change His own decision, and this happens when a servant prays to Him.

Jabir ibn Abdullah relates that the Prophet said, “Whenever a person prays to Allah with a prayer, Allah either grants him what he asked for, or wards off from him an equivalent evil — provided he does not pray for something sinful or for severing family ties” (Tirmidhi). A similar theme appears in another hadith related by Abu Sa’id al-Khudri, in which the Prophet said, “No Muslim offers a prayer that does not involve sin or severing family ties, but Allah grants him one of three things: either He hastens its answer for him in this world, or He stores it up for him as a reward in the Hereafter, or He wards off from him an equivalent evil” (Musnad Ahmad).

Abu Hurairah relates that the Prophet said, “When any of you prays, let him not say, ‘O Allah, forgive me if You wish; have mercy on me if You wish; provide for me if You wish’ — rather, let him ask with certainty, for none can compel Allah” (Bukhari) — that is, when one of you prays, he should not say, “O God, forgive me if You will, have mercy on me if You will, provide for me if You will,” but should ask with firm resolve, saying, “O God, fulfill this particular need of mine.” Another narration from Abu Hurairah has him saying, “Pray to Allah while being certain of a response” (Tirmidhi).

In another narration, Abu Hurairah relates the Prophet’s saying: “A servant’s prayer is answered so long as he does not pray for something sinful or for severing family ties, and so long as he is not hasty.” It was asked, “O Messenger of Allah, what is hastiness?” He said, “It is when a person says, ‘I prayed and prayed, but I do not see it being answered,’ and out of this, he grows weary and gives up praying” (Muslim).

The second theme is illuminated by the following hadiths:

Abu Hurairah relates that the Prophet said, “Nothing is more honored by Allah than prayer” (Tirmidhi, Ibn Majah).

Ibn Mas’ud relates that he said, “Ask Allah of His bounty, for Allah loves to be asked” (Tirmidhi).

Ibn Umar and Mu’adh ibn Jabal relate that the Prophet said, “Prayer is beneficial both against calamities that have already befallen and those that have not yet befallen, so, O servants of Allah, you must pray” (Tirmidhi, Musnad Ahmad).

Anas relates that the Prophet said, “Each of you should ask his Lord for all his needs, even asking Him for the strap of his sandal should it break” (Tirmidhi) — that is, even in matters that a person outwardly feels are within his own control, he should seek Allah’s help before taking any measure, since no measure of ours can succeed in any matter without Allah’s enabling grace and support; and praying before taking action means that the servant is, at all times, acknowledging his own helplessness and Allah’s supremacy.