Category Archives: Islamic knowledge

Islamic knowledge

Topic of Ahadees

Q& A session with AI Grok

Feel free to comment/ identify mistakes

Q: Can you share different kinds of ahadees like sahi, weak etc and based on what?

A:

Hadith (plural: Ahadith) are the recorded sayings, actions, approvals, or descriptions of the Prophet Muhammad (peace be upon him) in Islam. They serve as a key source of guidance alongside the Quran. Hadith are classified into different categories primarily based on their authenticity, which is determined by evaluating the chain of narration (isnad) and the content (matn). The isnad refers to the sequence of narrators who transmitted the report, while the matn is the actual text. Scholars of Hadith (muhaddithun) use rigorous criteria to assess reliability, including:

  • Continuity of the chain (no gaps in transmission).
  • Integrity and precision of narrators (their justice, memory, and trustworthiness).
  • Absence of defects or irregularities (shudhudh) in the narration.
  • Lack of contradictions with established sources like the Quran or stronger Hadith.
  • Freedom from fabrication or hidden flaws (illah).

This classification system developed over centuries through the work of scholars like Imam Bukhari, Imam Muslim, and others to preserve the purity of Islamic teachings.

Main Types of Hadith Based on Authenticity

  1. Sahih (Authentic/Sound): These are the highest grade of Hadith, considered fully reliable and acceptable for deriving Islamic rulings. A Sahih Hadith must fulfill all the criteria mentioned above without any weaknesses. Examples include those compiled in Sahih al-Bukhari and Sahih Muslim, known as the “Sahihayn” (the two authentic collections). 0 2 6
  2. Hasan (Good): These are reliable but slightly less strong than Sahih, often due to a minor issue like a narrator with a weaker memory (but still trustworthy). They are also accepted for practice and rulings. Hasan Hadith can be subdivided into “Hasan li-Dhatihi” (good in itself) or “Hasan li-Ghayrihi” (good due to supporting narrations). 0 2 3 6
  3. Da’if (Weak): These have flaws in the chain or content, such as unreliable narrators, breaks in transmission, or inconsistencies. They are not used for legal rulings but may be referenced for encouragement in virtues (fada’il) if not too weak. Da’if can range from mildly weak to very weak. 0 2 6 8
  4. Mawdu’ (Fabricated/Forged): These are outright false attributions to the Prophet, often invented for political, sectarian, or other motives. They fail all authenticity checks and are rejected entirely. 0 6 8

Hadith can also be classified in other ways, such as by the nature of the chain (e.g., Mutawatir for mass-transmitted reports) or content (e.g., Qudsi for divine sayings relayed by the Prophet), but the authenticity-based categories are the most fundamental. 1 If you’d like examples of specific Hadith from these categories or more details on any type, let me know!

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Q: Do you know the reasons of including fabricated, weak, unreliable ahadees still in books? When most reliable ones were in sahihayin?

A:

Hadith collections vary in purpose and scope. While Sahih al-Bukhari and Sahih Muslim (the Sahihayn) focus primarily on authentic (Sahih) narrations that meet the strictest criteria for reliability, many other Hadith books—such as the Sunan collections (e.g., Abu Dawood, Tirmidhi, Ibn Majah), Musnad Ahmad, or topical works like Al-Adab al-Mufrad—intentionally include Hadith of varying strengths, including weak (Da’if), unreliable, or even fabricated (Mawdu’) ones. This doesn’t mean these books endorse them without qualification; scholars often note the grades explicitly. Below are the main reasons for their inclusion, drawn from Islamic scholarly traditions.

1. For Documentation and Awareness

Scholars documented weaker or fabricated Hadith to make people aware of their existence and flaws, preventing misuse or accidental propagation. By including them with critiques, they serve as educational tools in Hadith science (Ilm al-Hadith), helping students and researchers identify forgeries or weaknesses. 10 16 For instance, fabricated Hadith are often compiled in dedicated books like Al-Mawdu’at by Ibn al-Jawzi to explicitly warn against them and expose liars in the chain of narration.

2. Scholarly Analysis and Criticism

Hadith books aren’t always meant to be “pure” like the Sahihayn; some are comprehensive repositories for study. Weak narrations are included for comparison, to trace historical transmission, or to demonstrate methodological flaws (e.g., breaks in the chain or unreliable narrators). This allows scholars to refine authenticity criteria over time. Even in revered collections, a few debated weak Hadith might appear due to differing scholarly opinions on grading. 12 15

3. Use in Non-Legal or Encouragement Contexts

Weak Hadith (but not fabricated ones) are sometimes permissible in areas outside core legal rulings (fiqh), such as virtues (fada’il), moral stories, encouragement toward good deeds, or discouragement from evil—provided they don’t contradict the Quran, stronger Hadith, or established Shari’ah principles. Scholars like Imam Nawawi, Ibn Taymiyyah, and even Bukhari (in his non-Sahih works) allowed this leniency, as it softens hearts and promotes piety without establishing obligations. Conditions include: the weakness isn’t severe (e.g., not bordering on fabrication), and it’s supported by other evidence. 2 18 Fabricated Hadith, however, are rejected outright and only included for refutation.

4. Comprehensive or Topical Organization

Unlike the Sahihayn, which prioritize authenticity above all, many books organize Hadith by themes (e.g., prayer, marriage) or narrators (e.g., Musnads). They include all relevant reports for completeness, even if weak, to provide a full picture for jurists (fuqaha) who might use them cautiously or with corroboration. Rejecting all weak Hadith would drastically reduce available material, making it harder to understand the religion holistically. 11 14

5. Historical and Contextual Preservation

Early compilations gathered everything transmitted, reflecting the oral tradition’s vastness. Later scholars preserved them to honor the effort of transmitters or to confirm stronger Hadith through multiple chains (even if some are weak). This broad inclusion highlights the rigorous filtering process that led to the Sahihayn, showing why they’re prioritized for core beliefs and laws.

In summary, these inclusions reflect the multifaceted goals of Hadith literature: not just purity, but education, caution, and practical guidance. Scholars always emphasize relying on Sahih Hadith for doctrine and law, while using weaker ones judiciously or for study. If a weak Hadith’s ruling is adopted, its authenticity is typically re-verified through other means. 11 If you have a specific book or Hadith in mind, I can look into it further!

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Q: Are there differences in ahadees between two sahi books on same topic ?

A:

YesYes, there are differences in the Ahadith between Sahih al-Bukhari and Sahih Muslim, even on the same topics. These two collections, collectively known as the Sahihayn, are both considered the most authentic Hadith compilations after the Quran, but they were compiled independently by Imam al-Bukhari (d. 256 AH) and Imam Muslim (d. 261 AH) with slightly different methodologies, leading to variations in content, wording, chains of narration (isnad), and emphasis. While there’s significant overlap—about 2,300 Hadith are common to both—the total number differs (Bukhari has around 7,275 Hadith including repetitions, Muslim has about 7,563), and unique narrations exist in each. Scholars generally reconcile apparent differences as complementary rather than contradictory, often due to contextual nuances or multiple transmissions of the same event.

Reasons for Differences

The variations stem from distinct compilation approaches:

  • Narrator Selection and Authenticity Criteria: Bukhari applied stricter standards, requiring proven meetings between narrators and prioritizing those with exceptional memory and reliability (mostly from the highest tiers of narrators). He included fewer weak narrators (about 80) and rejected around 625 from Muslim’s list. Muslim was slightly more lenient, occasionally including narrators from lower tiers for guidance, with about 160 weak ones, and rejected 434 from Bukhari’s. This results in some Hadith appearing in one but not the other.
  • Handling of Chains and Texts: Bukhari often repeated the same Hadith across chapters to derive multiple legal or moral insights, sometimes with slight wording variations from different chains. Muslim grouped multiple chains for the same text together in one place without repetition or chapter divisions, focusing on preserving exact wording and avoiding interpretive elaborations.
  • Organization and Focus: Bukhari organized by thematic chapters with titles that address legal (fiqh) issues, faith, and etiquette, using Quranic verses or interpretations for context. Muslim arranged topically without titles, emphasizing spirituality, personal conduct, and inner aspects, which can lead to different emphases on similar topics.
    These methods ensure both are Sahih (authentic), but they can present the same incident with varying details, lengths, or supporting chains, reflecting the oral tradition’s natural diversity.

Examples of Differences on the Same Topics

Here are a few specific instances where Hadith on identical subjects show variations (note: some critics highlight these as “contradictions,” but mainstream Sunni scholars view them as reconcilable through context, abrogation, or multiple perspectives):

  1. Duration of the Prophet’s Stay in Makkah After Receiving Revelation:
  • In Sahih al-Bukhari (Vol. 5, Book 58, Nos. 190 and 242), it’s reported as 13 years.
  • In Sahih Muslim (Book 30, No. 5809), it’s stated as 15 years, while other narrations in both (e.g., Bukhari Vol. 4, Book 56, Nos. 747-748; Muslim Book 30, No. 5794) mention 10 years. This discrepancy may arise from different starting points for counting (e.g., first revelation vs. public preaching).
  1. Number of Wives of Prophet Sulayman (Solomon):
  • Sahih al-Bukhari varies internally (e.g., Vol. 7, Book 62, No. 169: 100 wives; Vol. 8, Book 78, No. 634: 90 wives; Vol. 9, Book 93, No. 561: 60 wives).
  • Sahih Muslim (Book 15, Hadith 4069) reports 70 wives. The differences likely stem from rounded figures or contextual approximations in transmission.
  1. The Last Verse of the Quran Revealed:
  • Sahih al-Bukhari (Vol. 6, Book 60, No. 67, narrated by Ibn Abbas) identifies it as the verse on usury (riba).
  • Sahih al-Bukhari (Vol. 6, Book 60, No. 129) and Sahih Muslim (Book 11, Hadith 3939, both narrated by Al-Bara) state it’s the verse on inheritance (Quran 4:176). Scholars reconcile this by noting possible distinctions between the last complete surah vs. individual verse.
  1. Rulings on Bartering Gold for Silver (Riba):
  • Sahih al-Bukhari (Vol. 3, Book 34, No. 344) calls it riba unless equal in amount and hand-to-hand.
  • Other narrations in Bukhari (Vol. 3, Book 34, Nos. 383 and 388) and Muslim (Book 10, Hadith 3853) allow flexibility in amounts if exchanged immediately, showing variations in emphasis on conditions.

In scholarly consensus, such differences don’t undermine authenticity; instead, they enrich understanding, as Hadith were transmitted through human chains with allowable minor variances (as long as the meaning aligns with the Quran and stronger evidence). If a Hadith appears in both, it’s often deemed even more reliable. For deeper analysis, consulting commentaries like Fath al-Bari (for Bukhari) or Al-Minhaj (for Muslim) is recommended. If you have a specific topic in mind, I can look for more examples!Yes, there are differences in the Ahadith between Sahih al-Bukhari and Sahih Muslim, even on the same topics. These two collections, collectively known as the Sahihayn, are both considered the most authentic Hadith compilations after the Quran, but they were compiled independently by Imam al-Bukhari (d. 256 AH) and Imam Muslim (d. 261 AH) with slightly different methodologies, leading to variations in content, wording, chains of narration (isnad), and emphasis. While there’s significant overlap—about 2,300 Hadith are common to both—the total number differs (Bukhari has around 7,275 Hadith including repetitions, Muslim has about 7,563), and unique narrations exist in each. Scholars generally reconcile apparent differences as complementary rather than contradictory, often due to contextual nuances or multiple transmissions of the same event.

Reasons for Differences

The variations stem from distinct compilation approaches:

  • Narrator Selection and Authenticity Criteria: Bukhari applied stricter standards, requiring proven meetings between narrators and prioritizing those with exceptional memory and reliability (mostly from the highest tiers of narrators). He included fewer weak narrators (about 80) and rejected around 625 from Muslim’s list. Muslim was slightly more lenient, occasionally including narrators from lower tiers for guidance, with about 160 weak ones, and rejected 434 from Bukhari’s. This results in some Hadith appearing in one but not the other.
  • Handling of Chains and Texts: Bukhari often repeated the same Hadith across chapters to derive multiple legal or moral insights, sometimes with slight wording variations from different chains. Muslim grouped multiple chains for the same text together in one place without repetition or chapter divisions, focusing on preserving exact wording and avoiding interpretive elaborations.
  • Organization and Focus: Bukhari organized by thematic chapters with titles that address legal (fiqh) issues, faith, and etiquette, using Quranic verses or interpretations for context. Muslim arranged topically without titles, emphasizing spirituality, personal conduct, and inner aspects, which can lead to different emphases on similar topics.
    These methods ensure both are Sahih (authentic), but they can present the same incident with varying details, lengths, or supporting chains, reflecting the oral tradition’s natural diversity.

Examples of Differences on the Same Topics

Here are a few specific instances where Hadith on identical subjects show variations (note: some critics highlight these as “contradictions,” but mainstream Sunni scholars view them as reconcilable through context, abrogation, or multiple perspectives):

  1. Duration of the Prophet’s Stay in Makkah After Receiving Revelation:
  • In Sahih al-Bukhari (Vol. 5, Book 58, Nos. 190 and 242), it’s reported as 13 years.
  • In Sahih Muslim (Book 30, No. 5809), it’s stated as 15 years, while other narrations in both (e.g., Bukhari Vol. 4, Book 56, Nos. 747-748; Muslim Book 30, No. 5794) mention 10 years. This discrepancy may arise from different starting points for counting (e.g., first revelation vs. public preaching).
  1. Number of Wives of Prophet Sulayman (Solomon):
  • Sahih al-Bukhari varies internally (e.g., Vol. 7, Book 62, No. 169: 100 wives; Vol. 8, Book 78, No. 634: 90 wives; Vol. 9, Book 93, No. 561: 60 wives).
  • Sahih Muslim (Book 15, Hadith 4069) reports 70 wives. The differences likely stem from rounded figures or contextual approximations in transmission.
  1. The Last Verse of the Quran Revealed:
  • Sahih al-Bukhari (Vol. 6, Book 60, No. 67, narrated by Ibn Abbas) identifies it as the verse on usury (riba).
  • Sahih al-Bukhari (Vol. 6, Book 60, No. 129) and Sahih Muslim (Book 11, Hadith 3939, both narrated by Al-Bara) state it’s the verse on inheritance (Quran 4:176). Scholars reconcile this by noting possible distinctions between the last complete surah vs. individual verse.
  1. Rulings on Bartering Gold for Silver (Riba):
  • Sahih al-Bukhari (Vol. 3, Book 34, No. 344) calls it riba unless equal in amount and hand-to-hand.
  • Other narrations in Bukhari (Vol. 3, Book 34, Nos. 383 and 388) and Muslim (Book 10, Hadith 3853) allow flexibility in amounts if exchanged immediately, showing variations in emphasis on conditions.

In scholarly consensus, such differences don’t undermine authenticity; instead, they enrich understanding, as Hadith were transmitted through human chains with allowable minor variances (as long as the meaning aligns with the Quran and stronger evidence). If a Hadith appears in both, it’s often deemed even more reliable. For deeper analysis, consulting commentaries like Fath al-Bari (for Bukhari) or Al-Minhaj (for Muslim) is recommended. If you have a specific topic in mind, I can look for more examples!Yes, there are differences in the Ahadith between Sahih al-Bukhari and Sahih Muslim, even on the same topics. These two collections, collectively known as the Sahihayn, are both considered the most authentic Hadith compilations after the Quran, but they were compiled independently by Imam al-Bukhari (d. 256 AH) and Imam Muslim (d. 261 AH) with slightly different methodologies, leading to variations in content, wording, chains of narration (isnad), and emphasis. While there’s significant overlap—about 2,300 Hadith are common to both—the total number differs (Bukhari has around 7,275 Hadith including repetitions, Muslim has about 7,563), and unique narrations exist in each. Scholars generally reconcile apparent differences as complementary rather than contradictory, often due to contextual nuances or multiple transmissions of the same event.

Reasons for Differences

The variations stem from distinct compilation approaches:

  • Narrator Selection and Authenticity Criteria: Bukhari applied stricter standards, requiring proven meetings between narrators and prioritizing those with exceptional memory and reliability (mostly from the highest tiers of narrators). He included fewer weak narrators (about 80) and rejected around 625 from Muslim’s list. Muslim was slightly more lenient, occasionally including narrators from lower tiers for guidance, with about 160 weak ones, and rejected 434 from Bukhari’s. This results in some Hadith appearing in one but not the other.
  • Handling of Chains and Texts: Bukhari often repeated the same Hadith across chapters to derive multiple legal or moral insights, sometimes with slight wording variations from different chains. Muslim grouped multiple chains for the same text together in one place without repetition or chapter divisions, focusing on preserving exact wording and avoiding interpretive elaborations.
  • Organization and Focus: Bukhari organized by thematic chapters with titles that address legal (fiqh) issues, faith, and etiquette, using Quranic verses or interpretations for context. Muslim arranged topically without titles, emphasizing spirituality, personal conduct, and inner aspects, which can lead to different emphases on similar topics.
    These methods ensure both are Sahih (authentic),

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Q: Can you share hadees in direct conflict with Quranic verses? Please give examples

A:

In Islamic scholarship, particularly within Sunni traditions, authentic Hadith (such as those in Sahih al-Bukhari and Sahih Muslim) are generally viewed as complementary to the Quran, providing explanations, details, or specifications rather than direct contradictions. The Quran is the primary source, and any apparent conflict is often resolved through interpretation (e.g., abrogation, contextual application, or understanding Hadith as elaborating on general Quranic principles). However, critics, including Quranist movements (who reject Hadith entirely) and some reformist scholars, point to examples where Hadith seem to directly contradict Quranic verses. These are often from collections deemed authentic by traditionists but challenged on grounds of transmission, historical context, or outright fabrication.

Below, I’ll share some commonly cited examples of such alleged direct conflicts, drawn from scholarly discussions and critiques. These are not exhaustive, and opinions vary—orthodox scholars reconcile them (e.g., by saying Hadith specifies or abrogates), while others see them as evidence against Hadith reliability. I’ve included the Hadith text (or summary), the conflicting Quranic verse(s), and a brief explanation of the claimed contradiction. Note that I’m presenting these factually based on sources; interpretations differ across sects (e.g., Sunni vs. Shia vs. Quranist).

1. Punishment for Apostasy

  • Hadith Example: “Whoever changes his religion, kill him.” (Sahih al-Bukhari, Book 84, Hadith 57; also in Sahih Muslim and others). 9 12 14
  • Quranic Verse: “There is no compulsion in religion. The right direction is henceforth distinct from error…” (Quran 2:256). Also, “And say: The truth is from your Lord. Then whosoever will, let him believe, and whosoever will, let him disbelieve…” (Quran 18:29).
  • Claimed Conflict: The Hadith prescribes death for leaving Islam, implying compulsion, while the Quran explicitly states no coercion in faith and allows disbelief without worldly punishment (focusing on divine accountability). Critics argue this Hadith reflects later political influences rather than prophetic teaching. 9 12 14

2. Stoning for Adultery

  • Hadith Example: Narrations where the Prophet orders stoning for married adulterers (e.g., Sahih Muslim, Book 17, Hadith 4206: A woman confesses adultery and is stoned after giving birth). 3 4 13
  • Quranic Verse: “The adulterer and the adulteress, scourge ye each one of them (with) a hundred stripes. And let not pity for the twain withhold you from obedience to Allah…” (Quran 24:2).
  • Claimed Conflict: The Quran specifies 100 lashes for adultery (zina) without distinguishing between married and unmarried, while the Hadith introduces stoning (rajm) for married individuals, which critics say adds a punishment not mentioned in the Quran. Some Hadith even claim a “verse of stoning” was eaten by a goat, implying abrogation, but this is seen as contradicting the Quran’s completeness (Quran 6:115). 3 4 13

3. Intercession on Judgment Day

  • Hadith Example: The Prophet will intercede for sinners on the Day of Judgment (e.g., Sahih al-Bukhari, Book 97, Hadith 3: People will seek intercession from prophets, ending with Muhammad). 0 11 14
  • Quranic Verses: “And guard yourselves against a day when no soul will in aught avail another, nor will intercession be accepted from it, nor will compensation be received from it, nor will they be helped.” (Quran 2:48; similar in 2:123, 6:94, 39:43-44, etc.).
  • Claimed Conflict: The Quran repeatedly denies intercession by anyone (including prophets) on Judgment Day, emphasizing personal accountability, while Hadith portray the Prophet as an intercessor, which critics argue undermines Quranic justice and monotheism. 0 11 14

4. Steps in Ablution (Wudu)

  • Hadith Example: Detailed ablution including rinsing mouth, sniffing water into nose, and washing feet multiple times (e.g., Sahih al-Bukhari, Book 4, Hadith 140: Prophet performs wudu with 8-9 steps). 2 5 13
  • Quranic Verse: “O ye who believe! When ye prepare for prayer, wash your faces, and your hands (and arms) to the elbows; Rub your heads (with water); and (wash) your feet to the ankles…” (Quran 5:6)—explicitly four steps.
  • Claimed Conflict: The Quran lists only four actions for ablution, while Hadith expand it with additional obligatory steps not mentioned, which critics say adds to divine law contrary to Quran’s sufficiency (Quran 6:114). 2 5 13

5. Prophet Affected by Magic

  • Hadith Example: The Prophet was bewitched, causing illness and forgetfulness (Sahih al-Bukhari, Book 59, Hadith 78; also Book 76, Hadith 47). 2 12 15
  • Quranic Verse: “And the wrongdoers say, ‘You follow not but a man affected by magic.'” (Quran 25:8; also 17:47 denying the Prophet is bewitched or mad).
  • Claimed Conflict: The Quran refutes claims that the Prophet is under magic’s influence, portraying it as a false accusation by disbelievers, while the Hadith affirms he was affected, which critics say damages his prophetic integrity. 2 12 15

6. Women’s Intellect and Religion

  • Hadith Example: “Women are deficient in intellect and religion” (due to menses and testimony rules; Sahih al-Bukhari, Book 6, Hadith 301; Sahih Muslim, Book 1, Hadith 142). 0 1 12
  • Quranic Verses: “O mankind! We created you from a single (pair) of a male and a female… The most honored of you in the sight of Allah is (he who is) the most righteous…” (Quran 49:13). Also, equal accountability (33:35) and testimony contextually addressed (2:282, not a blanket deficiency).
  • Claimed Conflict: The Hadith implies inherent inferiority in women’s intellect and faith, while the Quran emphasizes equality in creation, rights, and spiritual worth based on piety, not gender. 0 1 12

These examples are often debated in works like those by Quranists or critics of Hadith (e.g., in books such as “A Study of Quran” or online forums). In mainstream views, such Hadith are defended as authentic and non-contradictory when properly understood (e.g., via abrogation or context). If you’d like more details on reconciliations, specific texts, or examples from other collections, let me know!

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Q: Does one need help of ahadees in understanding Quran and practicing Islamic rituals instead of using tawatur in matters of rituals ?

A:

In Islamic scholarship, the question of whether Hadith (ahadith) are necessary for understanding the Quran and practicing rituals—versus relying solely on tawatur (mutawatir transmissions or mass-practiced traditions)—is a debated topic. It touches on the sources of Islamic guidance: the Quran as the primary, infallible revelation, and the Sunnah (Prophet Muhammad’s example, often conveyed through Hadith) as its explanatory complement. Tawatur refers to knowledge transmitted by so many independent chains or through continuous communal practice that it’s considered epistemologically certain and immune to fabrication. This can apply to textual Hadith (mutawatir hadith) or practical actions (tawatur fi’l, like widespread ritual observance passed down generations). Below, I’ll outline the key perspectives based on scholarly views, representing traditional Sunni positions, moderate interpretations, and Quranist (Quran-only) approaches for balance.

Mainstream Traditional View: Hadith Are Essential, Beyond Just Tawatur

In Sunni and Shia traditions, Hadith are seen as indispensable for both interpreting the Quran and performing rituals, as the Quran often provides general principles while Hadith offer specifics. Scholars argue that the Prophet was tasked with explaining the Quran (Quran 16:44: “And We have sent down to you the message that you may explain clearly to men what is sent for them”), making his Sunnah—preserved in Hadith—a binding source. 19 20 23 25 Relying only on tawatur would be insufficient because:

  • Understanding the Quran: Hadith provide context (asbab al-nuzul, reasons for revelation), clarify ambiguities, and elaborate on commands. For example, the Quran mentions “establish prayer” (salah) over 70 times but doesn’t specify the number of rak’ahs, movements, or recitations—these come from Hadith. 18 24 Without Hadith, verses on inheritance (4:11-12) or fasting (2:183-187) lack practical details like distribution formulas or exemptions.
  • Practicing Rituals: Rituals like salah, zakat, hajj, and wudu are not fully detailed in the Quran. Hadith fill this gap, and while some core elements (e.g., five daily prayers) are mutawatir (mass-transmitted Hadith), many specifics rely on ahad (singular-chain) Hadith that are sahih (authentic) but not tawatur-level. 3 4 7 8 Scholars like Imam al-Shafi’i emphasized that the Sunnah is revelation (wahy) alongside the Quran, and rejecting Hadith undermines obedience to the Prophet (Quran 59:7: “Whatever the Messenger gives you, take it”).

Tawatur is valued highly—mutawatir Hadith (e.g., “Actions are judged by intentions”) provide certain knowledge equivalent to the Quran—but it’s not the only reliable source. Ahad Hadith, if rigorously authenticated, are used in fiqh (jurisprudence) for rituals, as long as they don’t contradict the Quran or stronger evidence. 9 11 15 16 However, some scholars limit ahad to non-aqidah (belief) matters, preferring tawatur for core doctrines.

Alternative View: Prioritizing Tawatur for Rituals Over General Hadith

Some moderate scholars and jurists argue that for obligatory rituals (fara’id), one can rely on tawatur—either textual mutawatir Hadith or practical tawatur (the ummah’s unbroken, mass-transmitted practice)—rather than potentially weaker ahad Hadith. This view sees tawatur as sufficient for certainty in worship:

  • Tawatur in Practice: Rituals like the method of salah or hajj are preserved through “tawatur fi’l” (continuous action by the community since the Prophet’s time), not just books. For instance, the physical form of prayer (bowing, prostration) is tawatur, even if specific Hadith vary. 12 14 17 This communal transmission is considered stronger than isolated narrations, reducing reliance on Hadith collections prone to human error.
  • Limitations of Hadith: Critics within traditional circles note that not all Hadith are mutawatir (estimates range from 10-300 mutawatir reports total), and ahad can lead to disagreements (e.g., Hanafi vs. Shafi’i schools on ritual details). 10 13 Thus, for rituals, tawatur ensures consensus and avoids sectarian divides.

This approach doesn’t reject Hadith entirely but emphasizes tawatur for binding obligations, using other Hadith for recommended acts (sunnah mu’akkadah).

Quran-Only (Quranist) View: No Need for Hadith; Quran and Reason Suffice

Quranists (also called Ahl al-Quran) reject Hadith as a source, arguing the Quran is complete, self-explanatory, and sufficient (Quran 6:114-115: “Shall I seek other than Allah as a source of law? … The word of your Lord is complete in truth and justice”). They view Hadith as human inventions that can contradict the Quran or introduce innovations (bid’ah). 0 1 2 5 6

  • Understanding the Quran: They interpret verses contextually using reason, linguistics, and cross-references within the Quran itself, without external Hadith. 21
  • Practicing Rituals: Rituals are derived directly from Quranic descriptions (e.g., salah from 5:6 for wudu, 2:187 for fasting timings). For undetailed aspects, they use Abrahamic precedents (Quran 22:78) or practical reasoning, seeing communal tawatur as cultural rather than divinely mandated. They criticize mutawatir Hadith as a “myth” invented to justify Hadith authority, noting even claimed mutawatir reports have inconsistencies. 13

This view is minority and often deemed heretical by traditionalists, who argue it leads to incomplete practice (e.g., no clear salah method without Sunnah). 3 4 5

In conclusion, the dominant view in Islam is that Hadith are needed to fully understand the Quran and practice rituals, as tawatur alone doesn’t cover all details—though it provides a strong foundation for core elements. If you lean toward a specific school of thought (e.g., Sunni, Shia, or Quranist), I can provide more tailored examples.

Islamic knowledge

Good Governance, rules example from history explained by visionary

Maulana Maudoodi

Audio discussion of the summary link:

https://notebooklm.google.com/notebook/143e35cd-a9b9-4c4d-b72e-e1f8919358f2/audio

System of Government under the HOLY PROPHET (Peace be upon him)

(With discussion on the method of implementing it in Pakistan today)

Syed Abul A‘la Maududi

ISLAMIC PUBLICATIONS (PVT.) LIMITED

13 -E, Shahalam Market, Lahore (Pakistan) 

System of Government under the HOLY PROPHET (Peace be upon him)

(Following is the full text of the interview given to the Radio Pakistan by Maulana Syed Abul A‘la Maududi, Nasir Qureshi and Abdul Waheed Khan conducted the interview. it was recorded on the 8th and 10th March, 1978 and relayed in the National Programme on the 7th and 8th April, 1978). 

Nasir Qureshi

Leader of the Islamic movement, ‘Maulana Syed Abul A‘la Maududi ! It is really @ privileged moment that a representative of Radio. Pakistan has the honour of being in your presence. The question which has brought us here, to seek your guidance, is that the Muslims of this divinely bestowed State of Pakistan, after thirty years of waywardness, are now trying to cling to the rope of Allah. Sir, there are, of course, many other leaders also but the state of our mental chaos is similar to a traveler who has yet to discover his guide. In order to tread the straight path, we want the guidance of the Real Leader (peace be upon him) so that our faith and life is improved. Sir, the first thing I would request for is that you enlighten us about the System of Government which prevailed under the Holy Prophet (peace be upon him), Secondly, I would request you to guide us as to how could we adopt this system in the modern’ age.

In our present-day world four aspects are taken into account for the evaluation of a State’s development:

1. Who is the ultimate sovereign?

1/20System of Government under the HOLY PROPHET2. What is the nature of its legislative machinery and what are its powers and limitations?

3. How far is its Judiciary impartial and independent?

4. What are the limits, powers and characteristics of its Executive?

May I request you to enlighten us about these aspects of the auspicious regime of the Holy Prophet (peace be upon him). We are searching for a treasure which would enable us, not only today and tomorrow but in all ages to come, to mould our lives in accordance with the injunctions of Allah and His Prophet (peace be upon him).

Maulana Abul A‘la Maududi

It is a matter of great pleasure for me that you have today provided me an opportunity to explain, to the Muslims of this country in general and to its rulers in particular, the basis and the form of government which was established by the Holy Prophet (peace be upon him).

The basic principle which the Holy Prophet (peace be upon him) stressed above all else was that the ultimate sovereignty vests in Allah and none else. The earth belongs to Him. The Air, the Water, the Light and everything which sustains our life has been provided by Him. The body we possess and all the energies and organs it is equipped with have been bestowed upon us by Him. We have no share in, or right to make a claim to, ultimate sovereignty. Nor should we accept any such claim from any individual or group. The very first thing which the Holy Prophet (peace be upon him) tried to impress on the mind of man, and invited people to believe in, was that the kingdom belongs to Allah; He alone has the authority to command and no one except Him has the right to legislate.

The second point in his basic teachings was that the Divine Laws are not revealed to mankind directly. This is done through His Chosen Messengers. The Holy Prophet (peace be upon him) was not elected by any one as ruler. Nor was he a self-made ruler. He was appointed on this office by Allah so that he could educate. people, train them in the Divine Discipline, reform their minds, thought and character, communicate Divine Injunctions to’ them and implement the Divine Mission through those who accept and believe in the truthfulness of these injunctions.

2/20System of Government under the HOLY PROPHETThe third essential thing which the Holy Prophet. {peace be upon him) demanded on behalf of Allah was that mankind believe in the concept of Life Hereafter. If one does not consider himself answerable to Allah and does not believe that he has to go one day, after his death, before his Lord and account for all his deeds, he can neither tread the path of Islam, nor can he attain nobility in character.

For thirteen years continuously the Holy Prophet (peace be – upon him} presented these ideas to the people of Mecca, though exhortation and preaching, and those who accepted them were organized by him into a party, a community (Ummah). During the last three years of his stay at Mecca a small group of persons from Madina embraced Islam and they invited him to come to their city along with his companions. The statement of Hazrat Aishah (may Allah be pleased with her) was very true when she said that Madina was conquered by the Quran. That is to say that there was no sword, no oppressive force whereby the citizens of Madina could be coerced into accepting Islam. The fact is that as soon as they had access to the Quran and came to know of the Surahs revealed at Mecca they not only accepted Islam but also extended invitation to the Holy Prophet (peace be upon him) and his companions {may Allah be pleased with them)- to share their small dwellings. This invitation was not meant for simply providing refuge to him. It was, instead, for making him their teacher, mentor, and ruler, as also for merging the Muslims of Medina and the Muslims of Mecca into a single community of believers to establish thereby a system of life in Madina on which this community had reposed its faith. ‘This is how the Islamic government was founded on the. very day when the Holy Prophet (peace be upon him) had arrived in Madina. 

The foremost function of this government was dissemination of Islamic teachings among the people, because Islam is the knowledge of divine guidance and ignorance is a hinderance in his path. The Holy Prophet (peace. be upon him) and his companions (may Allah be pleased with them) spent all their energies on making people understand the faith and accept it with conviction. As this knowledge spread, and the people adhered to it, the power of Islam grew steadily.

The second great task before the Holy Prophet (peace be upon him) was the reformation of their morals. and creation of a society founded upon high morality. No system of government, however magnificent in appearance it is, and however excellent its laws, can succeed if its structure does not rest upon the firm foundation of good conduct, if its officials are not men of high character and the society in which it Is introduced is not 3/20System of Government under the HOLY PROPHEThonest and God-fearing. It is for this reason that after invitation to faith and its propagation, the Holy Prophet (peace be upon him) laid so much ‘stress on piety and good conduct. The very nature of the system established by him urged that the conduct of the people conformed to the temperament of that system. 

Such a situation does not require the use of force for the obedience of jaw. It suffices to say that this thing has been ordained by Allah or prohibited by Him. After that people obey on their own. During the times of the Holy Prophet (peace be upon him) there were no Police. Nor was there any jail or any system of espionage. It was unthinkable that people would receive an order from the Holy Prophet (peace be upon him) and disobey it. For instance, we can take up the case of the prohibition of alcohol. When it was proclaimed in the – city of Madina that it had been declared unlawful, the vessels full of alchohol were broken and the people immediately stopped drinking there and then. History fails to provide example of such spontaneous Obedience to law. On the contrary billions of rupees were Spent in America for convincing people of the evils and ill-effects of alcohol. A mighty propaganda campaign was launched against it and with the sup- port of public opinion an amendment was made in the American Constitution to pass a law for its prohibition. But on the very next day after its enforcement people started violating it. People took to many kinds of poisonous drinks. This evil spread to such an extent that eventually the law was withdrawn. Let us now compare the two situations. On the one side an order is issued and it is instantly obeyed. On the other side a law is made after great preparation and prior consent of people and they violate it. It goes to prove that the foundation of a good system of government rests on faith and good ‘conduct. Where these two things are lacking, however excellent the laws and constitution are framed on paper, they will never succeed in practice.

Nasir Qureshi

The present-day Western Democracy is based on four pillars. In what form did they exist in the days of the Holy Prophet (peace be upon him)?

Maulana Abul A’la Maududi

So far as the sovereignty is concerned I have al- ready told that according to the teachings of the ~Hely Prophet (peace be upon him} it belongs to Allah only, the division of government into three branches, as it exists today, did not exist in the order of the Holy Prophet (peace be upon him). He was the Law-giver, the Judge and the Administrator at the same time. As a ruler appointed by Allah these powers were vested 4/20System of Government under the HOLY PROPHETin his person. But the system employed “by the Holy Prophet (peace be upon him) was such ‘that asked for unqualified obedience from people in respect of Divine Injunctions. No one could dare to say a word against them. But in matters as were not explicitly mentioned by Divine Injunctions he always consulted his companions. He allowed them the right to differ and there are many instances when he preferred their opinion. 

One such instance.is the Battle of Badr, in which one of his companions’ questioned him about the choice of the camp. He asked the Holy Prophet (peace be upon him) whether the selection of camp was ordained by Allah or had been made by him? The Holy Prophet (peace be upon him) replied that the choice had been made by him. Thereupon the companion submitted: that another site would be preferable and his suggestion was accept- ed. It can be understood from this incident that the Holy Prophet (peace be upon him) was giving two kinds of training to the believers. One was that when they received any order from Allah they should obey it without question. The second training was that in other matters, which were not covered by any Divine Injunction, competent persons should be consulted. People should also be given the right to discuss these matters openly with liberty to differ from everybody howsoever highly placed. So much so that even the opinion of the Holy Prophet (peace be upon him) in such matters was differed from by nis © companions and the issue decided by consensus. 

I would like to quote here one more instance. In the Battle of Ahzab when the situation took a very serious turn, the Holy Prophet (peace ‘be upon him) wanted that some tribes whose strong forces had gathered there be offered a portion of the agricultural produce of Madina and thereby isolated from the enemy’s block. Thereupon the leaders of the Ansar tribes asked from the Holy Prophet (peace be upon him) whether he had taken this decision at the com- mands of Allah or on his own? He replied that it was his own decision and he wanted to take them out of danger. They said to the Holy Prophet (peace be upon him) that the enemies had not been able to wrench from them a particle even before they became Muslims. How could they do it now? Consequently, this idea was discarded. It can easily be understood from this instance what was the system of government of the Holy Prophet {peace be upon him). While in matters ordained by Allah there was no room for personal opinion, matters free from such injunctions were decided in a democratic manner.

Now we come to his judicial system, The Holy Prophet (peace be upon him) was a judge by virtue of his Divine’ appointment. Hence he possessed complete judicial powers. The guiding principle. concerning the judicial system was that justice. should not only be 5/20System of Government under the HOLY PROPHETdone but it should be done publicly. All cases were heard in the open court. There is no precedent of secret trial in his days.

There is a famous incident in history that before the conquest of Mecca a companion of the Holy Prophet (peace be upon him) wrote a letter to the. disbelievers and informed them. of the attack that was about to be made on them. This. letter was discovered. It was an obvious case of spying. The people of modern Age ‘would say that such a dangerous case should have been tried in secret but the. Holy Prophet (peace be upon him) held its public trial in a mosque.

Another important feature of his judicial system was that no decision was made without hearing the parties concerned and no one was deprived of any of his rights without an opportunity of defense. The Qazis deputed outside Madina, by the Holy Prophet (peace be upon him) were also instructed not to decide any suit without hearing the parties concerned. The door of recommendation in respect of judicial matters was firmly closed. After the conquest of Mecca woman of Quraish tribe committed theft. Her family tried that she was saved from the ‘punishment, the amputation of hand (hadd). The Holy Prophet (peace be upon him) was approached in the matter through Hazrat Usama Bin Zaid, who was very dear to him. 

When he did so, the Holy Prophet (peace be ‘upon him) asked him if he wanted to intercede in the matter of Allah? Many nations in the past had perished because they made discrimination in the dispensation ‘of justice. When their ordinary men com- mitted offence they were punished according to law but when their respectable men did it they were treated leniently. The Holy Prophet (peace be upon him) swore by Allah that had her own daughter Fatima committed theft he would have ordered the amputation of her hand also. By saying so he not only closed the door of intercession but also established the principle that all were equal before law. He also established the ‘ principle that if any one, by conceit, attains judgement from a court of law in his own favour, he could benefit from it only. in this world and nothing would save him from punishment in the life Hereafter.

Next to that comes the question of legislature. Since under the system of life brought by the Holy. Prophet (peace be upon him), law was fundamentally God-made and revealed by Him and He alone had the right of legislation, the position of the Holy Prophet (peace be upon him} was not that of a legislator but of an Administrator and elucidator of Divine Law and that of a person commissioned to educate and train people in the 6/20System of Government under the HOLY PROPHETadministration of justice in accordance with it, The Holy Prophet (peace be upon him) explained the Divine Law to the people and translated it into practice which is contained in his Sunnah. For instance, there is a very brief mention of the punishment of theft in the Quran. It enjoins that the hand of thief be amputated. It does not give any detail. It is only Sunnah that tells us as to precisely how and when this order will apply and when it will not apply. It is also through Sunnah that we know what is theft and what is not theft. To what kind of goods and to what quantity it will apply and how it will be enforced. If these de- tails were not available in Sunnah, we would not have been able to comply these orders correctly. Thus, it becomes obvious that’ the Holy Prophet (peace be upon him) was not himself a legislator. The real legislator was Allah and the Holy Prophet {peace be upon him) was His official interpreter and commentator. This is how the Islamic Law is the name of the injunctions of the Quran and the Sunnah. The main features of the system, which the Holy Prophet (peace be upon him) had established for the enforcement of law, were that: —

1. As far as possible, people should be saved from punishment,

2. To err in acquitting a culprit was better than punishing an innocent man.

3. People were encouraged to settle their disputes by themselves. If any body’s offence was to be pardoned,

it could be done. If somebody’s sin had to be over- looked, it could also be done. But al] this was permissible before the matter reached a court of law.

4. Once a matter reached a court of law, it could neither be overlooked nor forgiven. Thereafter only. the court could decide the matter in accordance with the law. 

5. Any attempt at influencing judgment of a court was strictly forbidden by the Holy Prophet (peace be upon him). The Qazi (Judge) has been given full freedom to decide the matters in conformity with the Quran and Sunnah, at his own discretion without any fear or favour. 

6. The Holy Prophet. (peace by upon him) also told his followers, in this behalf, that. passing judgment without knowledge or giving wrong judgment intentionally was a great sin, a true Qazi was one who possessed knowledge of law and decided matters in the light of his knowledge without fear or prejudice.

We must also bear a few other things in mind in regard to the rule of the Holy Prophet 7/20System of Government under the HOLY PROPHET(peace be upon him). If we make the modern political ideas a basis of evaluation, we will not be able to under- stand his regime properly. For example, there are now three pillars of the modern State, i.e. Executive, Judiciary and Legislature. Their respective areas of authority and action arc determined by the Constitution.

But in those days, the position was such, that before the migration of the Holy Prophet (peace be upon him) to Madina, each tribe in the city had a walled compound of its own. Therein they had their lands, orchards, houses, cattle-yards and meeting place. The tribal system’ prevailed and members of each tribe themselves managed their own affairs.

When a large number of people from Madina pledged their allegiance at the hand of the Holy Prophet (peace be upon him) in Mecca, he appointed on their request, twelve such persons as their leaders who were among them more able, influential and trustworthy. Each of them was entrusted with the responsibility of keeping their conduct and. affairs clean and straight and in this task they were: assisted by pious and respectable persons of different families of their tribe. Such persons happened to be the chiefs in the families and tribes in natural course and were made leaders by the Holy Prophet (peace be upon him) when they embraced Islam.

Later on when he migrated to. Madina he still maintained this system. The difference it brought about was that the leadership shifted from the infidel Sheikhs to _ the believers. This change did not occur through ballot. It was a natural result of the Islamic revolution that the non-believers receded into background and the Muslim leaders came forward. The Holy Prophet (peace be upon him) used to consult the most competent persons of the Muhajireen (migrants) “and the chiefs of the Ansars (locals) in conducting the affairs of the state. But this consultation had no resemblance with the present day legislature or parliament. Whenever need arose. competent and influential persons from the Muslims, both from the Muhajireen (migrants} and Ansars {locals} were called for consultation. They were not the elected representatives of the people. But nevertheless they were so influential, popular and intelligent that had there been elections on the modern pattern they would have won it. 

All of them were not necessarily invited for advice on each and every, issue. Whenever any ordinary problem arose, in which advice had to be sought, those who happened to be present were consulted. Int case of important matters an announcement was – made and

8/20System of Government under the HOLY PROPHETthe people were summoned to the Masjid-e-Nabvi {Prophet’s Mosque).

When the Islamic state began to spread beyond Madina, Governors were appointed in different areas.

They were the Chief Executives as ‘well as commanders of their respective areas. The institution of a standing army did not exist at that time.

Whenever a situation arose people joined the Jehad voluntarily. The Holy Prophet (peace be upon him) had also appointed Qazis (Judges) in different localities and no governor could interfere in their work.

The Holy Prophet’ (peace be upon him) also appointed some persons in each locality who imparted education to the people. Education did not mian treading and writing. It. meant that the Quran was recited to them. Its meanings and implications were explained to them and they were acquainted with the teachings of the Holy Prophet (peace be upon him). Most of this work was done verbally. The teachers worked for the reformation of their intellectual and’ moral conduct in the same manner as they had themselves been” reformed by the Holy Prophet (peace be upon him). For instance, when Mecca was conquered, the Holy Prophet (peace. be upon him) appointed Hazrat Attab bin Asid as Governor and Hazrat Moiaz bin Jabal as teacher.

The system of Zakat was so arranged that at some places regular collectors were appointed, while on others the task was assigned to the tribal chiefs. In areas where the non-Muslim population, after them surrender, had agreed to pay ransom, no permanent tax-collector was appointed. When Khyber was conquered its Jews agreed to give half of their agriculture produce for truce. The Holy Prophet (peace be upon him) sent one of his companions to them at the time of harvest. He divided the whole produce into two halves and gave the Jews an option to choose any of the two. lots. History bears witness to it that when ransom was taken in that manner, the Jews cried in acclaim that this is the justice on which this whole universe depends.

This is a brief outline of the system of government under the Holy Prophet (peace be upon him).

Abdul Waheed Khan 

Respected Maulana! After listening to the details you have given about the system of 9/20System of Government under the HOLY PROPHETgovernment of the Holy Prophet (peace be upon him) the question crops up that today there can neither be a person who is embodiment of virtue like the Holy Prophet (peace be upon him) 

nor we have a group of such men as he had trained in the form of his own companions and Caliphs, nor that moral training is available, nor that society is there which was harnessed by the Holy Prophet (peace be upon him). Now if we intend to enforce the Islamic System in this corrupt society of ours, how shall we transform the four well-known principles of modern state into the mould of Islamic System. Secondly, what would be the method and process for converting our present corrupt society into that perfect society?

Maulana Abul A‘ia Maududi

The first thing to be clearly understood in this» regard is that the Islamic System as such cannot be run by any dishonest and corrupt administration. A bureaucracy which does not fear Allah cannot run it. Nor can it properly function in a morally corrupt society which has lost all norms. We have lived for a long time under monarchy which did not follow perfect Islamic order. But even then Islamic Law prevailed and the task of educating the masses was done by the scholars and mystics, for this reason, despite the fact that the society was not at the level which obtained in the days of the Holy Prophet (peace be upon him) and his companions, the general moral standard of the people was not as low as it became afterwards. Nor the people were so ignorant of Islamic teachings as they became later. Drinking was almost unknown among the Muslims. People did commit sins but not so openly. The British authors have recorded that in the midst of 18th century, when the British Government was first established in Bengal, the incidence of theft was negligible and hand of thief was amputated. Nobody could expect a lie from a Muslim. No Muslim would lie in a court of law. Muslims were generally educated and almost the entire community was literate. This was our condition till the end of 18th century. Later, when the British Rule was imposed our laws were changed. Our economic system was altered. Our social system was adversely affected. Islamic education was totally at the mercy of financial help of the affluent Muslim class and the Islamic institutions could only be kept alive with their assistance. The Government did not accept the graduates of these institutions in their employment… On the contrary, the system of education which the Britishers enforced divested the minds of the Muslims of the concept of Allah, His Prophet (peace be upon him) and the Life: Hereafter, but the avenues of worldly gains had been left open to them only. All this we inherited from the 10/20System of Government under the HOLY PROPHETBritish era. It is a pity that after the establishment of Pakistan no effort was made to change this situation. In fact, our position in the last thirty years has become worse. It cannot be expected that if an Islamic government is now established it will at once restore the ideal system. What can, of course, be done to begin with is that the reins of government are given in the hands of the right type of people. They should utilize all the resources of the country, all the media of publicity, entire system of education and the overall administrative policy of the government for one singular purpose of spreading Islam extensively among the Muslims and for the reformation of their moral condition. The ground for Islamic System will be prepared to the extent to which knowledge of Islam is disseminated and the moral standard of the masses is improved.

At the time of the establishment of Pakistan this is what we had expected. We had hoped that at the end of the British Rule, when the reins of Pakistan’s government will come in the hands of the Muslims, they will set themselves to this task. We had thought that the government will utilize all its media of publicity for the invigoration of their faith and fostering in them the true Islamic character. We had aspired that the educational system will be geared to the production of the leadership and citizens’ worthy of an Islamic’ state and society. We had hoped that the educational system, which generated atheism, will be supplanted by a system which would develop devotion and submission to Allah. We had wished that a sense will be created among the people whereby they would be able to discriminate between the lawful and the unlawful. But, as ill luck would have it, none of these hopes came true. Had the government then utilized all its resources to this end the situation would have been quite different by now.

We have now to start afresh. It is very well if you try to enforce the Islamic Laws. You may also codify them so that our courts are able to decide according to them. But this is not the only thing whereby Islamic system will be established.

The first and foremost thing is that Islamic education is imparted in our educational institutions at all levels, in primary and high schools as well as in colleges and universities. Instead of propagating obscenity, moral turpitude and crime, our mass-media should be employed for imparting faith and Islamic beliefs among the Muslims. The common people should be made to understand as to what is Islamic character and what is un-Islamic one, and what is the distinction between them. I have already explained that Islamic System was established on the bed rock of faith It was on that strong foundation that the edifice of moral, social, economic, political and legal system was erected. If today, we wish to achieve that ideal we must return to it in the 11/20System of Government under the HOLY PROPHETsame order. Mere change of law will not be of much avail unless the faith in Allah, faith in His Prophet (peace be upon him), faith in the Quran and the faith in the Life Hereafter is firmly established in the hearts of Muslim masses. We know very well that our police is so proficient in the fabrication of false cases ‘that it can challenge the whole world on this score. The condition of our witnesses is such that giving of true evidence is almost deemed a sin. People think that court is but a place of false evidence. Police always keeps at hand a gang of false witnesses. Keeping these two things in view, one can imagine as to how can the Islamic Law be successfully enforced when the whole machinery of our society is in disorder. The present regime, and the future rubber of the country, should see to it that along with the enforcement of Islamic Laws they also reform the administration of the country, the system of its education and put all the energies and resources of the country to. the task of establishing faith. in the hearts of the Muslims. The. character of the people should be. improved and fear of Allah be ingrained in their minds.

Nasir Qureshi

Sir, it is generally said that our nation submits to the rod only. It is a popular proverb and is now-a-days on every body’s lips, But do you think that [slamic System | will also be established by force.

Maulana Abul A’‘la Maududi

Force also has a place in Islamic Law but it comes last. The order of precedence in Islamic System is | that first of all the minds of the people are reformed. | through education and preaching so that their outlook is changed. Then a gigantic effort is made to create Islamic character in them. This campaign has to be so arranged that every locality, every village and every street develops such a group of noble men, who, with the support of the general public, are in a position to suppress the bad element of the society and can strive to make the people of their own area religious and honest. In this way a popular opinion will emerge in the country which will not allow the evils prosper. If anyone would dare to deviate in the face of this popular public opinion, he will be encountered – with condemnation. While on the other hand; any one, who will adopt the right course of life, would be helped by the whole society. Islam also visualizes that its members are sympathetic and helpful to each other. They share each other’s troubles. Everyone is supporter of justice and an opponent of injustice. One considers eating his fill unlawful if he knows that his neighbor is sleeping hungry. 

12/20System of Government under the HOLY PROPHETIslam also establishes such economic system in which interest is unlawful, Zakat is obligatory, the doors of unlawful income are closed and people are given full opportunities for earning a lawful income and no one stands deprived of his necessities of life. Force is used only as a last resort if one is not reformed by faith, character, education, justice, better economic condition and the pressure of healthy public opinion. And when it comes to that stage the force should be used openly and so mercilessly that it deters all criminal tendencies.

Some people ignore the full scheme and details of the Islamic system and outright start criticizing its harsh punishments. Islam starts with creating faith among ordinary people, then it builds their character and takes steps to prepare a strong public opinion which fosters good and suppresses evil. Then it establishes such a social, economic and political order in which doing of a good deed is easier than doing a bad one. It shuts all doors through which the various abominable crimes penetrate. After all these things force is used to serve as a deterrent for wiping out every evil that crops up in a clean society. Who would be more unjust than a person who skips over all these things and places the last of its item on the top only to disgrace this righteous system.

Abdul Waheed Khan

What you have said about the government is undoubtedly very true. We cannot attain our ideal of Islamic rule until we create an order and with such leadership who are not only honest and sincere about the enforcement of Islam but also intellectually and morally men of such caliber and standard as can accomplish this task. The question which arises here is that now-a-days election is considered to be the only means of changing a government. Will you please enlighten us whether, in view of the glorious regime of the Holy Prophet (peace be upon him), this Western system of election can be harmonized with the Islamic System of Shura (consultation)? If so how ?

Maulana Abul A‘ia Maududi

You will please Keep it in mind that we shall have to start from the point where we are and keep our destination distinctly clear before us so ‘that with each step we march towards it. Whether we like it or not, the elections shall have to be a starting point, because this is at present the only peaceful course for changing the system of government and rulers. There is no other alternative for bringing about a change in the system of government and choosing leaders for running it. Our efforts should therefore be that our elections are fair and free from deceit, bungling, racial and regional 13/20System of Government under the HOLY PROPHETprejudices, sectional and tribal considerations, false propaganda, mud-slinging, bogus voting, conscience- buying and. other mal-practices which are employed for changing the result of elections. People should have — full opportunity to’ elect representatives of their own choice, Parties and individuals, who contest elections, should present their manifestos in a decent manner before the public and then leave the choice to them.

It is possible that in. the first election we may not fully succeed in changing the people’s mode of thinking or choice, but if the system of election is kept clean a time is bound to come when the government would be completely in the hands of honest men. Thereafter we ‘can review the system of election and succeed in re-establishing the ideal Islamic method originally adopted for this purpose. You cannot, in any case, attain your goal at once and immediately.

Abdul Waheed Khan

Sir, there can be many other questions which I would wish you to illuminate but I defer them to some other suitable occasion. May Allah grant you health and provide us an opportunity to have your guidance about them. But before this session comes to. a close I would ask you one more question. You had a mission which you made the sole aim of pour life. You have struggled for it all your life. Thank God we have today reached a stage where that objective appears to be. near its completion. Will you please tell us in the context of your struggle as to how do you feel about this whole situation? Do you think that your struggle has really come to its logical conclusion and do you feel you have been really successful in your mission?

Maulana Abul A‘la Maududi

It is a very difficult question indeed. Neither I want to make. any exaggerated claim nor would I like to indulge in self-praise. Nevertheless, I feel that in the last thirty to forty years the work of propagation of Islamic thought. has been done on a vast scale: It has not been done by me only. Many others have also contributed to it. As a result of this vast literature majority of our educated class has developed a love for Islam. Although their moral standards do not yet conform to the teaching of Islam, but gene- rally there is a growing urge for understanding it and establishing its system in them. Our educational institutions, though they thrived on Macaulay’s system of education, have, by the Grace of Allah, produced a large number of students who haven’t only a passion for Islam but a good deal of its understanding also. The great problem we have now 14/20System of Government under the HOLY PROPHETbefore us is that how should we disseminate, the knowledge and understanding of Islam among our masses, who are, mostly illiterate. The educated class alone, even with its hundred per cent votes and immense desire to make a correct choice of representatives, cannot. succeed in achieving the desired results in elections. 

At this stage it seems to me but essential that educated young men and religious scholars devote themselves to the task of acquainting the illiterate masses all over the country, in cities, towns and villages, with Islam. Literacy is not essential for this purpose. During the time of the Holy Prophet (peace be upon him) Islam. was not spread through books but by verbal preaching. Even now it is not necessary that we first teach reading and writing and then acquaint them with Islam. Its knowledge can be imparted to the people through verbal preaching as was done in the days of the Holy Prophet {peace be upon him), They can be acquainted with the Islamic beliefs and ethics. They can be made to understand their duties as Muslims. They can be made to distinguish between the lawful and the unlawful. Fear of the punishment of great sins can be created in their minds. Reward for good deeds can still work as a great incentive for them. The teachings of the Quran and the Sunnah, which had changed the world, can show its miraculous effects if we want to make use of them for the reformation of our society. One thing, of superb importance, is that by means of simple teachings of the Quran and Sunnah we should stamp the impression in the minds of the people that they can conceal themselves from everyone but not from Allah. They can escape every punishment except the punishment of Allah. They can be exhorted that they have to die one day and appear in the court of Allah, on the Day of Resurrection. It is not possible that they go before Him after they have ignored the prayer, disgraced His Religion by flouting the Fast of Ramzan, polluted themselves with sins, encroached the rights of other people, molested others honour and committed murders, and still hope that they will be forgiven. Device and deceit. may help them escape the punishment in this world but would they also escape the punishment in the Hereafter? If these things are poured in the minds of people, you will see that they. would also develop right type of thinking and moral sense.

After that when people come to know that we have to establish-the Islamic System in our country they would think themselves, at the time of election, whom they should bring forth for the task, Ordinary people know which doctor to consult when they are ill They also know which pleader to engage for a law suit. Similarly, when you would create an understanding and awareness of Islam among the masses, they would themselves judge whom they should elect for running — the Islamic System. Even if they err, on this 15/20System of Government under the HOLY PROPHETscore, in the first instance, they will not, God willing, err a second time, provided the process of mass education continues and the conduct of rulers is subjected to logical criticism whenever they deviate in any matter from the Islamic System. If we suppose that once a majority of wrong persons is elected it would manipulate the elections a second time, they will be faced with a similar movement which uprooted a dictator like Bhutto.

There are some special ways of mass education which shall have to be kept in view. For example, we take up the case of labour unions. It should be impressed on the labour that for them the most judicious economic system is not socialism but Islam. Their grievances would be removed by adherence to Islam. Socialism have never been fair to the labour class. Neither it is doing justice to them now nor would it ever do in the future. Our young men who have studied Socialism and Communism and know the conditions obtaining in these countries can, with irrefutable. arguments and evidence, convince the labourers on this point. In this way labour movement can be transformed into an Islamic movement. With the awareness thus created, the labour class. will be in a position to recognize whether their leaders were the followers of Marx, and Lenin or the believers of Allah and His Prophet (peace be upon him). Then the decision that, on the Day of Resurrection they would like to be raised with Marx and Lenin or the Prophet of Allah (peace be upon him), can be left to them. 

Similar approach is needed in the case of farmers, who. have their own particular problems. The solution which Islam offers for their problems should be explained to them. When the Holy Prophet (peace be upon him) migrated to Madina, its local population was engaged mostly in agriculture. Before the advent of Islam, they were deeply affected by disputes which involved landlords, farmers and tenants. The farmers who brought grain from villages were badly exploited. by the urban grain-dealers and commission agents. When the Holy Prophet (peace be upon him) went there, he removed all these evils. The details of the reforms which he made are available in the Sunnah. These instances can be quoted to the farmers and they can be convinced that judicious solution of these problems had been made by Islam in the: past and it could solve them now also. =…

As this work will progress, you will see “that gradually the result of elections would improve. And as the number of honest and wise religious men will’ increase. we will advance towards. the Ideal system which obtained in the times of the early Caliphs.

Nasir Qureshi 

16/20System of Government under the HOLY PROPHETSir, I world here ask you a question that has come to my mind, You have just now told us that Islamic System Should be enforced gradually and that is how it will actually be enforced. Does it mean that during the course of this gradual transition our present laws, made under the Western type of democracy will also continue? Can these two conflicting things go together?

Maulana Abul A‘la Maududi

Our whole system of life is in disorder and it will have to be changed. gradually. The British system of education cannot be replaced with Islamic system immediately. The moral condition of the public which has deteriorated over decades due to the onslaught of cinema, obscene pictures, songs, mixed society, drinking and other evils, cannot also be remodeled by one stroke. But we shall have to start our efforts for change at once. We must wipe out whatever evil we can, and do this in the shortest possible time. It would be unjust to delay our action even by a moment. We shall have to take a similar course in respect of laws.” Which of the un-Islamic laws can be replaced by Islamic Laws immediately, should be changed forthwith? Every, Islamic Law, the enforcement” of which is possible, should’ be. enforced without delay, because a government which is truly Muslim, and has before it the mission of putting Islam into practice; should bring a simultaneous change in every sphere of life. It is fallacious to think that Islamic Law should not be enforced until all the reforms have been completed. If our judges start deciding suits according to an Islamic Laws instead of un-Islamic Laws, it all create an impression in the public mind that secular system will not work here anymore and our religious laws are going to replace it. This will help in changing the very way of thinking of our public. You can understand its effect from the fact that when the Britishers abandoned our laws and enforced their own, and their magistrates and judges started deciding cases according to the new laws, our values gradually began to change. What was unlawful became lawful and what was lawful became otherwise. Things which the British law made lawful in moral, economic, social and other spheres of life, became a part of our system of life, even though they were prohibited from Islamic point of view. We began to think that our laws were outdated. It was ingrained in our minds that the Islamic Law was only meant for marriage, divorce and inheritance purposes only and was. unfit for running other affairs of life. When people will see the Islamic Law operating in our courts the history will repeat itself and the spell of English Law over us will begin to fade. It is, therefore, not correct to think that reforms should be made in 17/20System of Government under the HOLY PROPHETone or a few spheres of life. and other spheres should remain as they are. Let us take the case of elections. Apparently it is just one aspect of life but its improvement influences the whole system. The system of election as in vogue in our country involves innumerable evils. False promises, deceit, exploitation of voter’s weaknesses, purchase of vote§, pressurizing, ‘vilification, regional and tribal prejudices, sectarianism are the evils which are let loose, for winning the elections and riding’ over the nation’s neck. Change this situation, put a stop to these devices and give the people an opportunity to elect their representatives in a free and fair manner. Rest assured that a good deal of improvement will result with this measure alone. It will make the elections of bad people difficult and good people easier.

Nasir Qureshi

Sir, we are already using the different media for the publicity and preaching of Islam. What else would you suggest for this purpose?

Maulana Abul A’la Maududi

I have already discussed these things at some length in my books and it is rather difficult for me to repeat this all over again.

Nasir Qureshi 

Sir, will you please tell us as to how can we use the radio for this purpose ? 

Maulana Abul A‘fa Maududi 

In order to use the radio for this purpose it is essential that such persons are selected who can speak to the people on radio on various Islamic subjects after due preparation. For example, some such carefully selected persons should be requested to explain the Islamic beliefs with all their implications and try to engrave their every aspect in the minds of people. This task should not be. limited to any one person, howsoever learned, because it will result in monotony and the people will get tired of him. If it is done by different persons in their own style, the audience will listen to their programs with greater interest. Once the people imbibe the fundamentals of Islamic beliefs which is the first and foremost thing onthe road to Islam it will change their mental makeup and make them receptive for other facts of Islam. Similarly, some other capable persons should be selected to explain the importance of Islamic prayers, discuss their countless moral and mundane benefits and high-light the calamities that result from neglecting 18/20System of Government under the HOLY PROPHETthem. Another group of suitable persons should be selected who should discuss the ethics of Islam, its injunctions and its exhortations. Another team of learned persons should launch a campaign against the evils rampant in the society in such an effective manner that public begins to feel a strong repulsion against the sins they indulge in. Some others can take up the major sins as their subject. They should take these sins one by one and launch an incessant and virulent attack against it in their speeches so as to create in the public mind a horror against these sins and their woeful punishment in the life-to-come. For instance, they can take up ‘murder’ as their first subject. They should recount one by one all’ the consequences which result from it. A person killing ten or more of his fellow-beings, if caught, would be punished in this world with death once only. For nine other murders, which have also been committed by him, he will be punished by Allah in the Hereafter. Even in the case of murder of a single individual the punishment from a court of this world will be a sentence of death only, whereas the loss which the bereaved family and his future generations suffer, and the length of time for which they will suffer, can neither be exactly measured nor redressed by any worldly court. The assessment of this loss will be made by Allah and the murder will have its full retribution in Hell. If we start such a series of speeches on the radio, and competent persons do it with full eloquence at their command, you will see that within a short time a remarkable change will occur. Radio is indeed a most effective medium for educating the masses. It has become so wide spread that even a farmer now cannot plough his farm without it. Our people have so far been listening to music and mostly obscene film songs. If they are gradually accustomed to listen to the teachings of Islam couched in simple and interesting language, do not think that they will switch off their radios on hearing the name of Allah. They have not yet reached that stage of allergy. They may be very short of practice. But all of them love and believe in Almighty Allah, His Prophet (peace. be upon him) and the life Hereafter. In order to create interest, you can start your program with some moving incidents from the times of the Holy Prophet (peace be upon him) and the Caliphs and the companions of the Holy Prophet (peace be upon him) and other noble men of our history. Gradually they can be mentally prepared to listen and understand the teachings of Islam. Perhaps there will not be even one single person among these simple villagers who is not be a true lover of the Holy Prophet (peace be upon him). You can then tell them, to also obey the orders of that beloved Holy Prophet (peace be upon him) of theirs for whom they are always ready to lay down their lives. You will not find even a single person among them who would not believe that there would be another life after this earthly Life. You should tell them as to what will happen after death and quote its details from the Quran and the Sunnah. [am sure 19/20System of Government under the HOLY PROPHETthat these details will have a hair-raising effect on them. The knowledge of the torments of grave alone will shake them to the marrow of their bones.

Nasir Qureshi

Sir, we present from the” radio special programs for the farmers, laborers, ladies and children, and we do not present in these programs songs only. It is something quite different that the contents of these programs are not proportionate? 

Maulana Abul A‘la Maududi

What I am saying is that the main feature of the radio program is music. The element of religion ‘and morality is much less in it. If you stop the former element at once, your listeners would switch on to other radio stations, So the right course would be that you reduce gradually the former and. increase the latter element. 

When public begins to understand their religion in a proper manner, and you present it to them in an interesting and effective way, they would no longer remain so much addicted to songs and other corruptive pastimes. Whenever they will switch-on to other stations for music they would suddenly remember that on the Day of Resurrection, their ears will bear witness to what they had listened and their conscience will be disturbed.

Islamic knowledge

Why non believers not allowed to visit Kaaba

https://notebooklm.google.com/notebook/1434d3eb-9f4e-43c9-bab0-9ddf12a58aba/audio

Who is unjust?

Questions by disbelievers 

“People of all religions can visit the Vatican.

People of all religions can visit Jerusalem.

Only Muslims can visit Mecca. Non-Muslims are considered ‘dirty’ and ‘impure’.

Is this apartheid?

Answer 

Attempted clarification by a believer 

People of all religions are created by THE ONE AND ONLY CREATOR . They have been blessed with countless blessings one can look in ones own  body anatomy and physiology, look around one s surroundings including vegetations, earth , moon , sun and other planets. Has any one else claimed their creation and sustains them  other than THE ONLY GOD?

THIS ONLY GOD INFORMED ABOUT HIS BLESSINGS AND GAVE FREEDOM OF CHOICE TO ACKNOWLEDGE THE FACTS AND OBEY HIM ALONE. Those who follow HIS commands willingly not by coercion are the followers and rest of HIS creations chose to remain defiant. Good Lord has not stopped HIS blessings on non believers. HE clearly mentioned in HIS HOLY BOOK ABOUT NON BELIEVERS THAT THEY ARE NON BELIEVERS AND THAT  THEY ARE NOT ALLOWED TO VISIT HIS SYMBOLIC HOUSE DUE TO THEIR DISBELIEF IN SPITE OF SIGNS IN ABUNDANCE. Condition To visit HIS house is to acknowledge HIM. Disbeliever s are labeled as unclean due to their spiritual status not because of physical uncleanliness. Taking shower, wearing good clothes won’t clean the spirit.

The owner of the house gets to decide about visiting HIS house. Hope this made little clarification on this matter. 

Is it not reasonable to accept the fact and not mind the condition of visit placed by owner of the house? Why one should insist to visit the house when one declines one own creator, disobeys one’s creator?

Is it not true the believers of other faiths denying the real creator?

Choice is ours. Options are given. Chose one’s destiny. Created ones cannot order THE ONE WHO CREATED THEM ALONE AND IS THE OWNER OF THE WORLD.

Just a thought. Muslims dont complain about why they are not called as mushrik, kafir , agnostics , Christians or Jews . They don’t complain if they are not allowed to visit places of worship of other faiths. 

Grok summary as follows

– The post reflects a theological perspective rooted in Islamic belief, asserting that the Kaaba’s restriction to Muslims stems from a spiritual condition—disbelief in the Creator—rather than physical impurity, supported by interpretations of Quranic texts like Surah Al-A’raf (7:16-17), which discuss spiritual accountability.

– Historical context reveals that non-Muslim entry bans in Mecca date back to early Islamic governance, formalized under Ottoman rule and enforced by Saudi Arabia since 1924, aligning with religious law rather than apartheid, as evidenced by travel restrictions documented in sources like the 2025 Wikipedia entry on religious segregation.

– Comparative analysis with other faiths shows similar exclusivity—e.g., non-Hindus are barred from certain Indian temples—suggesting a global pattern of sacred space control by religious authorities, though no peer-reviewed studies quantify the psychological or social impact of such restrictions.

Hypocrites tactics

Futility of efforts against Allahs plan

Audio discussion of the summary

https://notebooklm.google.com/notebook/ec4d80fa-00b1-4478-91ba-10a5aed33ac8/audio

‫یُرِیدُونَ أَن یُطۡفِـُٔوا۟ نُورَ ٱللَّهِ بِأَفۡوَ ٰ⁠هِهِمۡ وَیَأۡبَى ٱللَّهُ إِلَّاۤ أَن یُتِمَّ نُورَهُۥ وَلَوۡ كَرِهَ ٱلۡكَـٰفِرُونَ﴿ ٣٢ ﴾‬

• Fadel Soliman:

They want to extinguish Allah’s light with their mouths, yet Allah refuses but to complete His light, even if the deniers dislike it.

• Abdul Haleem:

They try to extinguish God’s light with their mouths, but God insists on bringing His light to its fullness, even if the disbelievers hate it.

• Muhsin Khan and Taqi-ud-Din al-Hilali:

They (the disbelievers, the Jews and the Christians) want to extinguish Allah’s Light (with which Muhammad SAW has been sent – Islamic Monotheism) with their mouths, but Allah will not allow except that His Light should be perfected even though the Kafirun (disbelievers) hate (it).

• Dr. Mustafa Khattab:

They wish to extinguish Allah’s light with their mouths, but Allah will only allow His light to be perfected, even to the dismay of the disbelievers.

• Yusuf Ali:

Fain would they extinguish Allah’s light with their mouths, but Allah will not allow but that His light should be perfected, even though the Unbelievers may detest (it).

• ابوالاعلی مودودی:

یہ لوگ چاہتے ہیں کہ اللہ کی روشنی کو اپنی پھونکوں سے بجھا دیں مگر اللہ اپنی روشنی کو مکمل کیے بغیر ماننے والا نہیں ہے خواہ کافروں کو یہ کتنا ہی ناگوار ہو

At-Tawbah, Ayah 32

Grok

Below are explanations (tafaseer) of **Quranic verse 9:32** from Surah At-Tawbah, based on the works of different scholars, as derived from available sources. The verse is translated as follows (Sahih International): *”They want to extinguish the light of Allah with their mouths, but Allah refuses except to perfect His light, although the disbelievers dislike it.”* The tafaseer provide insight into the meaning, context, and significance of this verse.

—

### 1. Tafsir by Abul Ala Maududi (Tafheem-ul-Quran)

– **Source**:,[](https://myislam.org/surah-taubah/ayat-32/)%5B%5D(https://www.islamicstudies.info/tafheem.php?sura=9&verse=30&to=33)

– **Explanation**: 

  – Maududi notes that the verse refers to the efforts of disbelievers, specifically the idolaters and People of the Book (Jews and Christians), who attempt to suppress or extinguish the “light of Allah” (i.e., the guidance of Islam, its truth, and monotheism) through their words, arguments, or opposition. However, Allah declares that He will not allow their efforts to succeed and will ensure that His light—Islam and its message—prevails and is perfected, regardless of the disbelievers’ aversion.

  – Maududi emphasizes that the “light of Allah” symbolizes the divine guidance brought by the Prophet Muhammad (peace be upon him), which is destined to overcome all opposition. The phrase “with their mouths” indicates the disbelievers’ attempts to refute Islam through speech, slander, or false arguments, which are ultimately futile against divine will.

  – Contextually, this verse is linked to the broader theme of Surah At-Tawbah, which addresses the struggle between truth and falsehood, particularly in the context of Jihad and the establishment of Islam’s dominance over other systems.[](https://www.islamicstudies.info/tafheem.php?sura=9&verse=30&to=33)

– **Key Points**:

  – The “light of Allah” represents Islam and its guidance.

  – The disbelievers’ attempts to extinguish it are through verbal opposition, propaganda, or rejection.

  – Allah’s will ensures the triumph and perfection of His religion.

—

### 2. Tafsir by Ibn Kathir

– **Source**:[](https://myislam.org/surah-taubah/ayat-32/)

– **Explanation**:

  – Ibn Kathir explains that the disbelievers, including the idolaters and some People of the Book (Jews and Christians), seek to undermine Islam—described as Allah’s Light—through their speech and actions. This “light” refers to the guidance, truth, and monotheism brought by the Prophet Muhammad (peace be upon him).

  – The phrase “with their mouths” signifies their attempts to argue against Islam, spread falsehoods, or misrepresent its teachings to diminish its influence. However, Allah asserts that He will perfect His light, meaning He will ensure the spread and dominance of Islam, making it superior over all other religions, even if the disbelievers detest it.

  – Ibn Kathir connects this verse to the following verse (9:33), which reinforces that Allah has sent His Messenger with guidance and the true religion to make it prevail over all others. This reflects the divine promise of Islam’s ultimate victory and resilience against opposition.

  – He also highlights the historical context, noting that this verse was revealed during a period of conflict, likely around the time of the Battle of Tabuk, when the Muslims faced opposition from both polytheists and certain groups among the People of the Book.[](https://quran.com/en/9:29/tafsirs/en-tafsir-maarif-ul-quran)

– **Key Points**:

  – The “light” is Islam, its guidance, and the monotheistic message.

  – Disbelievers try to extinguish it through verbal attacks or falsehoods.

  – Allah’s plan guarantees the triumph and perfection of Islam.

  – The verse is part of a broader context addressing Jihad and the struggle against disbelief.

—

### 3. Tafsir from Quranx.com

– **Source**:[](https://quranx.com/tafsirs/9.32)

– **Explanation**:

  – This source provides a commentary that aligns closely with Ibn Kathir’s interpretation, stating that the disbelievers desire to extinguish “God’s light,” which encompasses His Law, proofs, and guidance (Islam). They attempt to do so “with their tongues,” meaning through their speech, arguments, or false claims about Allah and His religion.

  – The commentary emphasizes that Allah refuses to let their efforts succeed and will instead make His light manifest, ensuring its dominance and clarity, even if the disbelievers are averse to it.

  – The verse is seen as a reassurance to the believers that the opposition’s attempts to suppress Islam will fail, and Allah’s guidance will prevail universally.

– **Key Points**:

  – “God’s light” includes His Law, guidance, and proofs.

  – The disbelievers’ efforts are through speech and arguments (“with their tongues”).

  – Allah’s will ensures the manifestation and triumph of His guidance.

—

### Contextual Analysis

– **Historical Context**: The verse is part of Surah At-Tawbah, revealed during a period of intense conflict, particularly around the Battle of Tabuk (circa 9 AH/630 CE). This battle involved the Muslims confronting the Byzantine Empire and their allies, including some Christian and Jewish tribes, who were seen as opposing the spread of Islam. The verse addresses the broader struggle between the truth of Islam and the falsehoods propagated by its opponents, including polytheists and certain groups among the People of the Book.[](https://quran.com/en/9:29/tafsirs/en-tafsir-maarif-ul-quran)

– **Connection to Surrounding Verses**: 

  – Verse 9:31 criticizes the People of the Book for taking their scholars and monks as lords besides Allah and for elevating the Messiah (Jesus) or Ezra to divine status, indicating a deviation from true monotheism.[](https://myislam.org/surah-taubah/ayat-31/)

  – Verse 9:33 reinforces the message of 9:32 by stating that Allah has sent His Messenger to make the true religion prevail over all others, highlighting the divine mission to establish Islam’s dominance.[](https://www.islamicstudies.info/tafheem.php?sura=9&verse=30&to=33)

  – Together, these verses emphasize the futility of opposing Allah’s guidance and the certainty of Islam’s triumph.

—

### Summary of Common Themes Across Tafaseer

– **The “Light of Allah”**: All scholars agree that this refers to Islam, its guidance, and the monotheistic message brought by the Prophet Muhammad (peace be upon him). It symbolizes divine truth and the system of life ordained by Allah.

– **Opposition by Disbelievers**: The disbelievers, including idolaters and some People of the Book, attempt to extinguish this light through verbal attacks, false arguments, or rejection of Islam’s truth.

– **Divine Assurance**: Allah’s will ensures that His light will not only endure but be perfected and made dominant, regardless of opposition.

– **Context of Struggle**: The verse is situated in a context of Jihad and the broader conflict between truth (Islam) and falsehood (disbelief), particularly during the time of the Battle of Tabuk.

—

### Note on Limitations

– The tafsir of Abul Ala Maududi for verse 9:32 is noted as unavailable in some sources (e.g.,), but a general commentary is provided, aligning with his broader interpretation of Surah At-Tawbah.[](https://myislam.org/surah-taubah/ayat-32/)

– The sources available do not provide additional tafaseer from other scholars (e.g., Tafsir al-Jalalayn, Tafsir al-Tabari) specifically for verse 9:32. If you require more tafaseer from other scholars, I can search further or provide insights based on related verses or general principles from other classical or contemporary scholars.

If you have specific scholars in mind (e.g., Al-Tabari, Al-Jalalayn, Al-Qurtubi) or want a deeper analysis of related verses, please let me know, and I can tailor the response further!

Key Points

  • Different Islamic scholars provide varied interpretations of Quranic verse 9:32, focusing on the disbelievers’ attempts to suppress Islam and Allah’s promise to perfect His light.
  • Interpretations generally agree that the verse highlights the futility of opposing Islam, with Allah ensuring its triumph, though details differ based on scholarly perspectives.
  • The evidence leans toward a consensus on the core message, but nuances exist, especially in how scholars describe the methods of opposition (e.g., lies, arguments, or words).

Understanding Verse 9:32

Quranic verse 9:32 states: “They wish to extinguish the light of Allah with their mouths, but Allah will perfect His light, although the disbelievers dislike it.” This verse is part of Surah At-Tawbah (Chapter 9), and scholars interpret it as addressing the disbelievers’ efforts to suppress Islam and Allah’s divine protection of His guidance.

Scholars like Ibn ‘Abbâs, Al-Jalalayn, Ibn Kathir, and Al-Tustari emphasize that the disbelievers use lies, arguments, or words to oppose Islam, but Allah will ensure its manifestation and dominance. For example, Ibn Kathir connects this to Islam’s eventual triumph over other religions, supported by hadiths. While the core message is consistent, the details vary, such as Al-Tustari specifically mentioning the Qur’an as the target of opposition.

This interpretation seems likely to reflect the verse’s intent, given the agreement among scholars, but the nuances highlight the complexity of Quranic exegesis, especially in understanding historical and theological contexts.

Scholarly Perspectives

Below is a breakdown of how different scholars explain verse 9:32, providing a balanced view of their interpretations:

  • Ibn ‘Abbâs: Suggests disbelievers use lies to thwart Islam, but Allah will manifest His religion despite their aversion.
  • Al-Jalalayn: Notes disbelievers try to extinguish Allah’s Law with words, but Allah will perfect His light regardless.
  • Ibn Kathir: Highlights disbelievers’ arguments and lies to suppress Islam, with Allah ensuring its perfection and dominance, supported by hadiths.
  • Al-Tustari: Focuses on the Qur’an as the target, with disbelievers using lying tongues, but Allah will fully manifest Islam.
  • Sayyid Abul Ala Maududi: While lacking a specific commentary for 9:32, his broader discussion (verses 9:30-35) aligns with the theme of Islam prevailing over falsehood.

These perspectives suggest a shared understanding, but the emphasis on methods of opposition (e.g., lies vs. arguments) and the scope (Qur’an vs. broader Islam) varies, reflecting scholarly diversity.

Survey Note: Detailed Analysis of Tafaseer for Quranic Verse 9:32

This survey note provides an in-depth exploration of the tafaseer (explanations) of Quranic verse 9:32 by different Islamic scholars, drawing from reputable sources to ensure a comprehensive understanding. The analysis is grounded in the interpretations available from various tafsir works, aiming to present a detailed, professional overview for readers interested in Quranic exegesis.

Introduction

Quranic verse 9:32, from Surah At-Tawbah (Chapter 9), states: “They wish to extinguish the light of Allah with their mouths, but Allah will perfect His light, although the disbelievers dislike it.” This verse is part of a broader passage addressing the disbelievers’ opposition to Islam and Allah’s promise to ensure its triumph. The tafaseer by different scholars offer nuanced insights into the verse’s meaning, reflecting theological, historical, and linguistic perspectives. This note compiles and analyzes these interpretations, ensuring a strict superset of the content in the direct answer section, with additional details for a thorough understanding.

Methodology

The analysis is based on tafsir texts from sources such as QuranX.com, MyIslam.org, and IslamicStudies.info, which provide interpretations from renowned scholars like Ibn ‘Abbâs, Al-Jalalayn, Ibn Kathir, Al-Tustari, and Sayyid Abul Ala Maududi. The focus is on extracting detailed explanations, identifying common themes, and highlighting variations, ensuring all relevant information from the research process is included.

Detailed Tafaseer by Scholars

Below is a table summarizing the tafsirs for verse 9:32, followed by a detailed discussion of each scholar’s perspective: Scholar Source Tafsir Text for Quran 9:32 Ibn ‘Abbâs Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs (Fain would they put out) thwart (the light of Allah) the religion of Allah (with their mouths) through their lies; it is also said: by means of their mouths, (but Allah disdaineth (aught)) But Allah does not leave things (save that He shall perfect His light) save that He shall manifest His religion: Islam, (however much the disbelievers are averse) that this should be so. Al-Jalalayn Al-Jalalayn They desire to extinguish God’s light, His Law and His proofs, with their tongues, with what they say about Him; and God refuses but to perfect, to make manifest, His light, even though the disbelievers be averse, to this. Ibn Kathir Tafsir Ibn Kathir People of the Scriptures try to extinguish the Light of Islam. Allah says, the disbelieving idolators and People of the Scriptures want to, (extinguish the Light of Allah). They try through argument and lies to extinguish the guidance and religion of truth that the Messenger of Allah was sent with. Their example is the example of he who wants to extinguish the light of the sun or the moon by blowing at them! Indeed, such a person will never accomplish what he sought. Likewise, the light of what the Messenger was sent with will certainly shine and spread. Allah replied to the idolators’ desire and hope, (but Allah will not allow except that His Light should be perfected even though the disbelievers (Kafirun) hate (it)) 9:32. Sayyid Abul Ala Maududi Tafhim al-Qur’an (9:30-35 context) (No specific text for 9:32 alone, but context includes discussion on disbelief and deviation, relevant to 9:32’s theme of extinguishing Allah’s light.) Al-Tustari Al-Tustari They desire to extinguish God’s light with their mouths…This means that they are intent upon destroying the Qurʾān with the lying of their tongues. But God insists on bringing His light to its fullness, that is, He will [fully] manifest His religion, Islam.

1. Ibn ‘Abbâs – Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs

Ibn ‘Abbâs, a prominent early Islamic scholar, interprets verse 9:32 as addressing the disbelievers’ attempts to thwart the religion of Allah (Islam) through lies and falsehoods. He explains that the phrase “with their mouths” refers to their verbal efforts to suppress Islam, such as spreading lies. However, Allah will not allow this, ensuring that His religion is manifested and perfected, despite the disbelievers’ aversion. This interpretation emphasizes the futility of human opposition to divine will, with a focus on the linguistic aspect of “mouths” as a metaphor for verbal attacks.

2. Al-Jalalayn – Al-Jalalayn

Al-Jalalayn, a classical tafsir work by Jalaluddin al-Mahalli and Jalaluddin as-Suyuti, describes the disbelievers’ desire to extinguish Allah’s light, which includes His Law and proofs, using their tongues (i.e., through what they say about Him). The tafsir highlights that Allah refuses to let this happen, insisting on perfecting and manifesting His light, even if the disbelievers are averse. This interpretation aligns with Ibn ‘Abbâs in focusing on verbal opposition but extends the scope to include Allah’s Law and proofs, suggesting a broader theological framework.

3. Ibn Kathir – Tafsir Ibn Kathir

Ibn Kathir, another prominent scholar, provides a detailed explanation, noting that both disbelieving idolators and People of the Scriptures (Jews and Christians) attempt to extinguish the light of Allah (Islam’s guidance) through arguments and lies. He uses a vivid analogy, comparing their efforts to someone trying to extinguish the sun or moon by blowing at them—an impossible task. Ibn Kathir emphasizes that Allah will perfect His light, ensuring Islam’s spread and dominance, and supports this with hadiths that underscore Islam’s eventual triumph. This interpretation connects verse 9:32 to the broader context of Islam’s global mission, adding a historical and prophetic dimension.

4. Sayyid Abul Ala Maududi – Tafhim al-Qur’an

Sayyid Abul Ala Maududi, a modern Islamic scholar, does not provide a specific commentary for verse 9:32 alone but includes it within his discussion of verses 9:30-35 in Tafhim al-Qur’an. His broader commentary addresses the disbelief and deviation of those who oppose Allah’s guidance, aligning with the theme of verse 9:32. Maududi explains that the mission of the Messenger (peace be upon him) is to make Allah’s Way (Islam) dominant over all other systems, tolerating wrong ways only under Jizyah, and highlights the guilt of religious leaders in obstructing Allah’s Way. While not directly addressing 9:32, this context is relevant, offering a modern theological perspective on the verse’s implications.

5. Al-Tustari – Al-Tustari

Al-Tustari, known for his mystical (Sufi) interpretations, focuses on the Qur’an as the light being targeted by the disbelievers, who intend to destroy it with their lying tongues. He explains that Allah insists on bringing His light to its fullness, fully manifesting His religion (Islam). This interpretation adds a spiritual dimension, emphasizing the Qur’an’s divine protection and its role as the embodiment of Allah’s light, differing from other scholars by focusing on the textual aspect (Qur’an) rather than the broader religion.

Comparative Analysis

The tafaseer reveal a common theme: the disbelievers’ futile attempts to suppress Islam (Allah’s light) and Allah’s promise to perfect and manifest it. However, the methods of opposition vary:

  • Ibn ‘Abbâs and Al-Tustari emphasize lies and verbal attacks, with Al-Tustari specifically targeting the Qur’an.
  • Al-Jalalayn and Ibn Kathir extend this to include arguments and broader opposition, with Ibn Kathir adding historical and prophetic support.
  • Maududi’s context aligns with the theme but focuses on the broader mission of Islam, lacking a specific focus on 9:32.

This diversity reflects the richness of Quranic exegesis, accommodating linguistic, theological, historical, and spiritual perspectives. The consensus on the core message—Allah’s light prevailing—suggests a strong foundation, but the nuances highlight the complexity of interpreting sacred texts, especially in addressing historical and theological contexts.

Supporting Sources

The interpretations are drawn from the following reputable sources:

These sources are widely used in Islamic studies, ensuring the reliability of the information provided.

Conclusion

The tafaseer of verse 9:32 by different scholars offer a multifaceted understanding, emphasizing the disbelievers’ opposition to Islam and Allah’s divine protection of His guidance. While the core message is consistent, the details reflect scholarly diversity, enriching the interpretation. This analysis provides a comprehensive overview, suitable for readers seeking a deep understanding of Quranic exegesis, and aligns with the direct answer by ensuring all relevant details are included.

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By deepseek

Based on the search results, here is a comparative analysis of Quran 9:32 by prominent Islamic scholars and exegetes (mufassirūn):

Verse Text (9:32):

يُرِيدُونَ أَن يُطْفِـُٔوا۟ نُورَ ٱللَّهِ بِأَفْوَٰهِهِمْ وَيَأْبَى ٱللَّهُ إِلَّآ أَن يُتِمَّ نُورَهُۥ وَلَوْ كَرِهَ ٱلْكَـٰفِرُونَ
“They desire to extinguish the light of Allāh with their mouths, but Allāh refuses except to perfect His light, although the disbelievers dislike it.”

Tafāsīr (Exegeses) by Scholar:

  1. Ibn Kathir (Tafsīr al-Qur’ān al-’Aẓīm)
  • “They”: Refers to disbelieving idolators and People of the Scripture (Jews/Christians) opposing Islam .
  • Metaphor of “Extinguishing Light”: Their efforts (through false arguments/slander) are as futile as “blowing to extinguish the sun or moon” .
  • Divine Rejection: Allāh’s “perfection of light” signifies Islam’s inevitable dominance, supported by a ḥadīth predicting Islam’s global spread:
    > “This matter (Islam) will spread as far as night and day reach, entering every home of mud or hair (i.e., all dwellings).” .
  1. Al-Jalālayn (Tafsīr al-Jalālayn)
  • “Light of Allāh”: Represents Sharī’ah (Islamic law), divine proofs, and guidance .
  • “With their mouths”: Denotes slander, false claims, and theological distortions against Islam .
  • Allāh’s Refusal: He ensures His light remains manifest despite disbelievers’ hatred .
  1. Al-Ṭabarī (Tanwīr al-Miqbās min Tafsīr Ibn ‘Abbās)
  • Context: The verse addresses Jewish/Christian attempts to undermine Islam through lies .
  • “Perfection of Light”: Allāh will manifest Islam as the complete religion, irrespective of opposition .
  1. Abul Ala Maududi (Tafhīm al-Qur’ān)
  • Historical Background: Revealed during early Islamic struggles against Meccan pagans and hostile scripturalists .
  • “Light” as Guidance: Symbolizes Qur’ānic revelation and the Prophet’s mission. Opponents’ “blowing” signifies propaganda and persecution .
  • Theological Assurance: Allāh’s “perfection of light” affirms Islam’s invincibility against ideological attacks .
  1. Al-Tustarī (Ḥaqā’iq al-Tafsīr)
  • Sufi Perspective: “Extinguishing the light” specifically targets the Qur’ān through falsehoods. Allāh’s “perfection” ensures its eternal preservation .
  1. Mufti Muhammad Shafi (Ma’ariful Qur’ān)
  • Linguistic Insight:
    • “يُطْفِـُٔوا۟” (extinguish) implies aggressive suppression.
    • “يُتِمَّ نُورَهُۥ” (perfect His light) denotes Islam’s comprehensive victory .
  • Theological Conclusion: Human efforts against divine will are inherently futile .

Key Themes Across Tafāsīr:

  • Opponents’ Futility: All scholars concur that disbelievers’ efforts (e.g., slander, persecution) against Islam are doomed .
  • “Light” as Islam: Universally interpreted as Islām, divine guidance, or the Qur’ān .
  • Eschatological Triumph: Allāh decrees Islam’s supremacy over all religions (cf. 9:33), despite polytheists’ aversion .

Summary Table of Interpretations:

Scholar“They” (Opponents)“Light of Allāh”“Extinguishing with Mouths”Allāh’s RefusalIbn Kathir Idolators/People of Scripture Islam/Divine Guidance False arguments & lies Ensures Islam’s global dominance Al-Jalālayn Disbelievers Sharī’ah & divine proofs Slanderous speech Light remains manifest Maududi Pagans/Jews/Christians Prophetic mission Propaganda & persecution Affirms Islam’s invincibility Al-Tustarī Enemies of Islam The Qur’ān Falsehoods against revelation Qur’ān’s eternal preservation

This synthesis demonstrates scholarly consensus on Islam’s divinely ordained resilience, while contextual nuances enrich the verse’s application across eras. For deeper exploration, consult the cited sources directly.

Islamic knowledge

Chapter 32/ Al Sajdah

Audio summary link

https://notebooklm.google.com/notebook/887f163a-a8ef-4668-a12e-1766a3eb5c35/audio

Mesmerizing recitation of the chapter and English translation:

https://surahquran.com/sorah-english-32.html

Free apps for Quran with translations and much more:

The Islam 360
Now you can read and search Holy Quran and Hadiths on your mobile.
You can Download the App from Following link

Free app for complete Quran , translations in multiple world languages: https://apps.apple.com/app/id1118663303

Free app for complete Quran, recitation, multiple tafaseer, books of ahadees: https://apps.apple.com/app/id1006098149

Here’s a concise summary of Surah As-Sajdah (Chapter 32) from Tafheemul Quran by Sayyid Abul Ala Maududi, focusing on its core teachings:

Main Themes

  1. Divine Revelation:
  • The Quran is revealed by Allah, not fabricated by humans (32:1-3).
  • It warns those without prior guidance and offers mercy to believers.
  1. Proofs of Allah’s Power:
  • Creation of the heavens, earth, and humans from clay (32:4-9).
  • Human design (senses, intellect) and Allah’s “Spirit” within us as signs of His sovereignty.
  1. Resurrection & Accountability:
  • Disbelievers mock resurrection, but Allah emphasizes His power to recreate life (32:10-11).
  • On Judgment Day, sinners will beg for a second chance but face eternal punishment (32:12-14).
  1. Contrast: Believers vs. Disbelievers:
  • Believers:
    • Prostrate when hearing Quranic verses (32:15).
    • Pray at night, share wealth, and await Paradise (32:16-19).
  • Disbelievers:
    • Reject signs despite warnings (32:22).
    • Face Hellfire for arrogance (32:20-21).
  1. Lessons from History:
  • The Israelites received guidance through Moses (32:23-24).
  • Ruins of past nations serve as warnings (32:26).

Key Metaphors

  • Revival after Rain: Barren land flourishing symbolizes spiritual awakening through revelation (32:27).
  • Prostration (Sajdah): Embodies total submission to Allah (32:15).

Conclusion

The Surah dismantles doubts about revelation, monotheism, and the Hereafter. It urges immediate repentance, highlighting Allah’s mercy for the humble and warning of inescapable justice for disbelievers.

“Only those believe in Our signs who, when reminded of them, fall down in prostration…” (Quran 32:15).

Chapter 32 of the Quran, Surah As-Sajdah (The Prostration), as explained in Sayyid Abul Ala Maududi’s Tafhim al-Qur’an, focuses on addressing doubts about three core Islamic beliefs: Tauhid (the Oneness of Allah), the Hereafter, and Prophethood, while inviting people to embrace these truths. Revealed in Makkah, the Surah aims to affirm the divine origin of the Quran and the inevitability of the Day of Judgment, urging reflection and submission to Allah. Below is a summary of its key themes and messages:

Key Themes and Summary:

  1. Affirmation of Divine Revelation (Verses 1-3):
  • The Surah opens by declaring the Quran as a divine revelation from Allah, free from doubt, sent to guide humanity through the Prophet Muhammad (peace be upon him). It refutes claims by disbelievers that the Prophet fabricated it, emphasizing its divine source.
  1. Creation and Allah’s Sovereignty (Verses 4-11):
  • Allah is described as the Creator of the heavens, earth, and all that exists, having completed creation in six periods and established Himself on the Throne. He manages all affairs, and no intercessor can act without His permission.
  • The verses highlight human creation from clay, the stages of life, and the resurrection, challenging disbelievers who deny the possibility of being raised after death. Allah’s knowledge and power over life and death are emphasized.
  1. The Day of Judgment and Human Accountability (Verses 12-14):
  • The Surah vividly describes the scene of the Day of Judgment, where sinners, seeing the reality of the Hereafter, will express regret for their disbelief and wish to return to life to do good. However, they will face the consequences of their actions, as Allah had warned them through His messengers.
  • Verse 13 clarifies that Allah could have forced guidance on all but granted free will to humans and jinn, allowing them to choose their path, leading to accountability for their choices.
  1. Characteristics of True Believers (Verses 15-17):
  • True believers are those who, upon hearing the Quran, submit to it, prostrate in worship, glorify Allah, and avoid arrogance. The Surah’s title, As-Sajdah, derives from verse 15, which praises those who bow in prostration.
  • Believers are promised immense rewards in the Hereafter, beyond human imagination, for their faith and good deeds.
  1. Contrast Between Believers and Disbelievers (Verses 18-22):
  • The Surah contrasts the fate of believers, who will dwell in paradise, with disbelievers, who will face punishment. It questions whether a believer who follows divine guidance is equal to one who defies it.
  • Disbelievers are warned of punishment in this life and the next, with no escape from Allah’s justice when calamity strikes, as no false deity or power can save them.
  1. Lessons from History and Reflection (Verses 23-26):
  • The Surah references Prophet Musa (Moses) and the Torah, noting that Allah appointed leaders among the Israelites to guide them. This serves as a reminder of divine guidance through prophets.
  • It urges people to reflect on the ruins of past nations destroyed for their disbelief, emphasizing that such signs are evident for those who use reason.
  1. Allah’s Power Over Nature and Resurrection (Verses 27-30):
  • The Surah draws attention to Allah’s ability to revive barren land with rain, a metaphor for resurrecting the dead. It challenges disbelievers who mock the idea of resurrection, urging them to await the inevitable Day of Judgment.

Overall Message:

Surah As-Sajdah seeks to strengthen faith in Allah’s oneness, the reality of the Hereafter, and the truth of Prophethood. It calls for reflection on creation, divine signs, and the consequences of belief and disbelief, urging humility and submission through worship (prostration). The Surah warns of the futility of denying Allah’s message and promises divine justice, while encouraging believers to remain steadfast for the ultimate reward.

For a detailed explanation, you can refer to the full text of Tafhim al-Qur’an by Sayyid Abul Ala Maududi, available at sources like englishtafsir.com.

Islamic knowledge

Chapter 30/ Al Rume

Audio summary link as below

https://notebooklm.google.com/notebook/d40a4aa8-d9f1-4850-8f59-5f1f58c9760e/audio

Mesmerizing recitation of the chapter and English translation:

https://surahquran.com/sorah-english-30.html

Free apps for Quran with translations and much more:

The Islam 360
Now you can read and search Holy Quran and Hadiths on your mobile.
You can Download the App from Following link

Free app for complete Quran , translations in multiple world languages: https://apps.apple.com/app/id1118663303

Free app for complete Quran, recitation, multiple tafaseer, books of ahadees: https://apps.apple.com/app/id1006098149

Here is a summary of Surah Ar-Rum (Chapter 30) from Tafheem-ul-Quran by Sayyid Abul Ala Maududi:

1. Historical Context & Prophecy (Verses 1-7)

  • The Surah opens with a prophecy about the defeat of the Byzantines (Romans) by the Persians in 615 CE near Arabia (Syria/Palestine) and their eventual victory within 3–9 years (“bid‘i sinin“) .
  • This prediction was significant because the Byzantines were at their weakest, and the Meccan pagans mocked Muslims, claiming the Persian polytheists’ victory foreshadowed their own dominance over monotheists. The Quran affirmed Allah’s power to reverse fortunes, linking it to future Muslim victories .
  • The prophecy was fulfilled in 624 CE when Heraclius defeated the Persians, coinciding with the Muslim victory at Badr .

2. Themes of Divine Power & Human Nature (Verses 8-32)

  • Reflection on Creation: The Surah urges people to ponder the universe’s design, human origins, and the inevitability of resurrection, emphasizing Allah’s sovereignty .
  • Fitrah (Natural Disposition): Verse 30 highlights that humans are born with an innate inclination toward monotheism (Tawhid). Islam aligns with this “original nature” (fitrat Allah), which cannot be altered, though many ignore it due to societal corruption .
  • Critique of Shirk: The Surah critiques polytheism by comparing it to slaves sharing their master’s wealth equally—an irrational notion, just as associating partners with Allah is illogical .

3. Moral & Eschatological Lessons (Verses 33-59)

  • Human Fickleness: People turn to Allah in hardship but forget Him in prosperity, showcasing their shortsightedness .
  • Divine Justice: Past nations were destroyed for rejecting prophets and spreading corruption, serving as a warning .
  • Resurrection & Judgment: Scenes of revival (e.g., rain reviving dead land) symbolize Allah’s power to resurrect humans for accountability .

4. Final Exhortation (Verse 60)

  • The Surah concludes by urging patience and steadfastness in faith, assuring believers that Allah’s promise is true, regardless of disbelievers’ ridicule .

Key Takeaways

  • Monotheism as Natural: Islam is the innate religion, distorted by external influences .
  • Divine Control Over History: Allah’s plan unfolds despite apparent odds (e.g., Byzantine comeback) .
  • Universal Message: The Surah connects individual faith to cosmic truths, urging alignment with Allah’s design .

For deeper analysis, refer to Tafheem-ul-Quran’s full commentary .

Here is a concise summary of Surah Ar-Rum (Chapter 30) based on Tafheem-ul-Quran by Sayyid Abul Ala Maududi:

Core Themes

  1. Divine Prophecy Fulfilled (Verses 1-7):
    • Predicts the Byzantine (Roman) Empire’s defeat by Persia (614-615 CE) and its subsequent victory within 3-9 years (“bid‘i sinin“).
    • Presented as a sign of Allah’s control over history, mocking the Meccan pagans who saw Persia’s initial win (as polytheists) over Byzantium (as People of the Book) as evidence against the Muslims.
    • Fulfillment: Byzantium triumphed over Persia (624 CE), coinciding with the Muslim victory at Badr, strengthening the believers’ faith.
  2. Reflection on Creation & Resurrection (Verses 8-27, 46-50):
    • Urges humans to contemplate the creation of the heavens, earth, human origins, and natural phenomena (night/day, rain reviving dead land).
    • Uses these signs as undeniable proof of Allah’s power, wisdom, and ability to resurrect the dead for Judgment.
  3. Fitrah: The Innate Human Disposition (Verses 28-32, 43):
    • Central theme: Humans are created with an innate inclination towards recognizing Allah’s Oneness (Tawhid) – “Fitrat Allah” (Allah’s primordial nature).
    • True Islam aligns perfectly with this inherent disposition.
    • Polytheism (Shirk) and deviant beliefs are unnatural corruptions caused by blind following of ancestors and societal pressures, contradicting innate human nature.
  4. Critique of Polytheism & Human Fickleness (Verses 9-14, 20-22, 28-29, 33-34, 41-42):
    • Criticizes Shirk as utterly illogical (like slaves claiming equal share in their master’s wealth).
    • Exposes human inconsistency: Turning sincerely to Allah in times of distress, but forgetting Him or associating partners once ease returns.
    • Warns that the corruption and arrogance leading to the downfall of past nations serve as lessons.
  5. Call to True Faith & Consequences (Verses 30, 38-40, 43-45, 56-59):
    • A clear command to adhere steadfastly to the upright religion (Deen al-Haneef) in harmony with Fitrah.
    • Promises reward for believers who do good, give rights to kin/the needy, avoid usury, and establish prayer.
    • Warns disbelievers and corrupters of a grievous punishment on the Day of Judgment.
  6. Conclusion: Patience & Divine Promise (Verse 60):
    • Urges the Prophet (PBUH) and believers to remain patient and steadfast in the face of denial and mockery.
    • Affirms the absolute truth of Allah’s promise – both victory in this world and success in the Hereafter belong to the believers.

Key Takeaways from Tafheem’s Perspective

  • Allah’s Absolute Sovereignty: He controls history, nations’ rise/fall, and the natural world.
  • Islam = Natural Religion: True faith isn’t imposed; it resonates with the inherent disposition (Fitrah) Allah instilled in humanity.
  • Rejecting Fitrah Leads to Ruin: Polytheism and corruption are unnatural deviations with severe consequences, both individually and societally.
  • Lessons from History: The fate of previous disobedient nations serves as a stark warning.
  • Ultimate Hope: Despite current adversity, believers must trust Allah’s promise and remain patient and upright.

This summary captures the essence of Maududi’s exegesis of Surah Ar-Rum, emphasizing its historical context, core theological arguments (especially Fitrah), and practical guidance for believers.

——

Chapter 30 of Tafheem-ul-Quran is Maulana Syed Abul Ala Maududi’s exegesis (tafseer) of Surah Ar-Rum (The Romans), the 30th chapter of the Quran. This Makkan surah, with 60 verses, addresses the prophecy of the Roman victory, the signs of Allah’s power, the truth of monotheism, and warnings to disbelievers. Maududi’s interpretation emphasizes encouragement for the early Muslims and a critique of the Makkan disbelievers’ arrogance. Below is a summary of the key themes and messages:

Key Themes and Summary:

  1. Prophecy of the Roman Victory (Verses 1-6):
  • The surah opens with a prophecy that the Romans (Byzantines), recently defeated by the Persians, will triumph within a few years. Maududi explains this as a divine sign, fulfilled when the Byzantines defeated the Persians around 622-627 CE, boosting the Muslims’ morale in Makkah.
  • The prophecy underscores Allah’s control over events and His support for believers. Maududi notes that the Makkan pagans mocked this prophecy, aligning themselves with the Persians, but Allah’s promise proved true.
  1. Signs of Allah’s Power in Creation (Verses 7-27):
  • The surah highlights Allah’s signs in the universe: the creation of humans from dust, the pairing of spouses, the diversity of languages and colors, and natural phenomena like rain and lightning. Maududi emphasizes these as proofs of Allah’s oneness (Tawhid) and creative power.
  • Disbelievers ignore these signs, focusing on worldly matters. Maududi explains that reflection on creation leads to faith, while heedlessness leads to denial.
  • Allah’s ability to give life and resurrect is affirmed, countering disbelievers’ skepticism about the Hereafter.
  1. Critique of Polytheism and False Beliefs (Verses 28-40):
  • The surah critiques the Makkans’ idolatry, noting that they turn to Allah in distress but revert to false gods in ease. Maududi highlights this inconsistency as a sign of weak faith.
  • Wealth and children are described as tests, not ultimate measures of success. Maududi warns that true success lies in devotion to Allah, not worldly gains.
  • The Quran is affirmed as a divine guide, sent to clarify truth. Maududi stresses that rejecting it stems from arrogance and blind tradition.
  1. Stories of Past Nations and Divine Justice (Verses 41-50):
  • Corruption on earth (e.g., injustice, immorality) results from human actions, leading to divine consequences. Maududi connects this to the fate of past nations like ‘Ad and Thamud, destroyed for their disbelief.
  • Allah’s mercy is evident in reviving barren land and sustaining life. Maududi uses this to illustrate Allah’s power to resurrect and His compassion.
  • Disbelievers demand miracles, but even clear signs (e.g., wind, rain) are ignored. Maududi notes their stubbornness mirrors past nations’ rejection of prophets.
  1. Encouragement for the Prophet and Believers (Verses 51-60):
  • The surah reassures the Prophet Muhammad to remain patient despite mockery from the Quraysh. Maududi emphasizes that Allah’s truth prevails, as seen in the Roman victory.
  • Believers are urged to glorify Allah, establish prayer, and trust in His promise of reward. Maududi highlights the importance of steadfastness in adversity.
  • The surah concludes by affirming the certainty of the Hereafter, where believers will rejoice, and disbelievers will face regret. Maududi underscores that patience and faith ensure ultimate success.

Central Message:

Maududi interprets Surah Ar-Rum as a Makkan revelation to strengthen the early Muslims facing persecution and to challenge the Quraysh’s disbelief. Key points include:

  • The prophecy of the Roman victory demonstrates Allah’s knowledge and power, offering hope to believers.
  • Signs in creation and human life are evidence of Tawhid, urging reflection and rejection of polytheism.
  • Past nations’ destruction warns the Makkans of the consequences of denying the Quran and the Prophet.
  • Believers are encouraged to remain steadfast, trust Allah’s plan, and prepare for the Hereafter, where true success awaits.
  • The surah contrasts the temporary nature of worldly gains with the eternal reward of faith.

Notes:

  • Maududi’s exegesis in Tafheem-ul-Quran draws on Quranic context, hadith, and the historical setting of Makkah, where Muslims faced opposition. The Roman prophecy was particularly significant as a contemporary event.
  • The surah’s title, “The Romans,” reflects the opening prophecy, a key element in its message.

If you need a deeper analysis of specific verses or themes, let me know!

Deep search

Direct Answer

  • Chapter 30 of Tafheem-ul-Quran covers Surah Ar-Rum, focusing on the Roman victory prophecy and Allah’s signs.
  • It seems likely that the surah encourages faith through creation’s wonders and warns against disbelief.
  • Research suggests it reassures early Muslims facing persecution, emphasizing divine justice and the Hereafter.

Overview

Chapter 30, or Surah Ar-Rum, is Maulana Syed Abul Ala Maududi’s interpretation in Tafheem-ul-Quran of the 30th Quran chapter. Revealed in Makkah, it includes 60 verses and centers on a prophecy about the Romans’ victory and Allah’s power in creation.

Key Themes

  • Prophecy and Morale: The surah predicts the Romans’ triumph over Persians, boosting early Muslims’ spirits, especially given its fulfillment around 622-627 CE.
  • Signs of Creation: It highlights Allah’s signs, like human creation and natural phenomena, urging reflection on monotheism (Tawhid).
  • Critique and Warning: It critiques idolatry, warning disbelievers of divine justice and the fleeting nature of worldly gains.
  • Encouragement: It reassures Prophet Muhammad and believers to remain patient, promising rewards in the Hereafter.

This summary is based on Maududi’s detailed exegesis, offering hope and guidance for Muslims facing opposition. For more, see Tafheem-ul-Quran, Surah Ar-Rum.

Survey Note: Detailed Analysis of Chapter 30 from Tafheem-ul-Quran

Chapter 30 of Tafheem-ul-Quran, authored by Maulana Syed Abul Ala Maududi, provides an in-depth exegesis of Surah Ar-Rum (The Romans), the 30th chapter of the Quran. This Makkan surah, comprising 60 verses, is significant for its historical prophecy, theological insights, and encouragement for early Muslims facing persecution. Below, we explore the detailed themes, interpretations, and contextual relevance as presented by Maududi, ensuring a comprehensive understanding for readers interested in Quranic studies.

Historical and Contextual Background

Surah Ar-Rum was revealed during a period of intense opposition for the early Muslim community in Makkah, around the early 7th century. Maududi notes that the surah’s opening prophecy about the Romans’ victory over the Persians was particularly relevant, as it occurred shortly after the Muslims’ victory at Badr in 624 CE, aligning with the Romans’ triumph around 622-627 CE. This historical context is crucial, as it boosted the morale of Muslims who sympathized with the monotheistic Christians against the polytheistic Persians. Maududi highlights that the Quraysh, aligned with the Persians, mocked this prophecy, but its fulfillment underscored Allah’s omniscience, offering hope to believers.

Detailed Thematic Analysis

The surah is divided into several thematic sections, each addressing different aspects of faith, creation, and divine justice. Below, we break down the key segments based on Maududi’s interpretation:

  1. Prophecy of the Roman Victory (Verses 1-6)
    The surah begins with the prophecy, “Alif, Lam, Mim. The Romans have been defeated in the nearest land, but they, after their defeat, will overcome within a few years” (30:2-3). Maududi explains this as a divine sign, fulfilled when the Byzantines defeated the Persians, destroying Zoroaster’s birthplace and Iran’s principal fire temple. This event, occurring around the same time as the Battle of Badr, reinforced the Muslims’ faith, showing Allah’s control over historical events. Maududi emphasizes that this prophecy was a morale booster, contrasting with the Quraysh’s skepticism, and underscores Allah’s promise, “All power belongs to Allah before and after” (30:4).
  2. Signs of Allah’s Power in Creation (Verses 7-27)
    This section lists numerous signs of Allah’s creative power, such as the creation of humans from dust, the pairing of spouses for tranquility, and natural phenomena like rain and lightning. Maududi interprets these as evidence of Tawhid (monotheism), urging believers to reflect on creation. For instance, verse 20 notes, “Among His signs is that He created you from dust,” and verse 21 adds, “He created for you from yourselves mates… for signs for those who reflect.” Maududi argues that these signs counter disbelievers’ denial, focusing on worldly matters, and affirm Allah’s ability to resurrect, addressing skepticism about the Hereafter.
  3. Critique of Polytheism and False Beliefs (Verses 28-40)
    Maududi critiques the Makkans’ idolatry, noting their inconsistency: they turn to Allah in distress but associate others with Him in ease (30:33). He explains that wealth and children are tests, not measures of success, as seen in verse 39, “That which you give in usury… does not increase with Allah,” contrasting with zakah, which is multiplied for Allah’s pleasure. This section warns against arrogance, using the parable of sharing sustenance with slaves equally (30:28), highlighting the fragility of false beliefs compared to reliance on Allah.
  4. Stories of Past Nations and Divine Justice (Verses 41-50)
    Maududi connects corruption on earth to human deeds, leading to divine consequences, as seen in verse 41, “Corruption has appeared on land and sea because of what the hands of people have earned.” He references past nations like ‘Ad and Thamud, destroyed for disbelief, as warnings for the Makkans. Allah’s mercy is evident in reviving barren land (30:49), illustrating His power to resurrect. Disbelievers’ demand for miracles is addressed, with Maududi noting their stubbornness mirrors past rejections, reinforcing the inevitability of divine justice.
  5. Encouragement for the Prophet and Believers (Verses 51-60)
    The surah reassures Prophet Muhammad to remain patient despite mockery, as seen in verse 58, “Have patience; indeed, the promise of Allah is truth.” Maududi emphasizes that Allah’s truth prevails, as evidenced by the Roman victory. Believers are urged to glorify Allah, establish prayer, and trust in His promise of reward, with verse 60 concluding, “So be patient, indeed, the promise of Allah is true.” Maududi highlights the certainty of the Hereafter, where believers rejoice, and disbelievers face regret, encouraging steadfastness in adversity.

Comparative Analysis with Other Interpretations

While Maududi’s Tafheem-ul-Quran combines orthodox and modernist views, other tafsirs like Maarif-ul-Quran and Tafsir Ibn Kathir also cover Surah Ar-Rum, focusing on historical details and linguistic analysis. However, Maududi’s emphasis on the Makkan context and psychological impact on early Muslims is distinctive, making it particularly relevant for understanding the surah’s role in strengthening faith during persecution.

Tables for Enhanced Understanding

To organize the key themes and verses, we present the following table summarizing the main sections:SectionVersesKey Themes Prophecy of Roman Victory 1-6 Historical prophecy, morale boost, Allah’s omniscience Signs of Creation 7-27 Human creation, natural phenomena, evidence of Tawhid, resurrection Critique of Polytheism 28-40 Idolatry, wealth as test, zakah vs. usury, fragility of false beliefs Past Nations and Divine Justice 41-50 Corruption, destruction of disbelievers, Allah’s mercy in revival Encouragement for Believers 51-60 Patience, prayer, Hereafter, divine promise, steadfastness in adversity

Additionally, a table summarizing the historical context:EventDetailsRelevance to Surah Roman-Persian Conflict Romans defeated initially, predicted to overcome within years (622-627 CE) Boosts Muslim morale, contrasts with Quraysh Battle of Badr Muslim victory in 624 CE, aligns with Roman triumph Reinforces faith in Allah’s support Quraysh’s Skepticism Mocked prophecy, aligned with Persians Highlights disbelievers’ denial, divine truth

Implications for Modern Readers

Maududi’s interpretation remains relevant today, encouraging reflection on creation’s signs amidst modern skepticism and emphasizing patience in adversity. The surah’s focus on divine justice and the Hereafter offers timeless guidance for believers facing challenges, aligning with contemporary discussions on faith and science.

Conclusion

Chapter 30 of Tafheem-ul-Quran, covering Surah Ar-Rum, is a profound exploration of prophecy, creation, and faith. Maududi’s exegesis provides a detailed framework for understanding the surah’s historical and theological significance, offering hope and warning to believers and disbelievers alike. This analysis, rooted in Quranic context and historical events, ensures a comprehensive grasp of its message for scholars and lay readers.

Key Citations