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Reconciling Apparently Conflicting Quranic Verses
Islamic scholarship has developed sophisticated methodologies over centuries to address apparent contradictions in the Quran. Here’s what classical and contemporary scholars say:

The Foundational Scholarly Position
Scholars universally hold that no real contradiction exists in the Quran, citing the verse itself:
“Do they not reflect upon the Quran? Had it been from other than Allah, they would have found within it much contradiction.” — (4:82)
Apparent conflicts, scholars argue, arise from limited human understanding, not from the text itself.

The Four Main Scholarly Approaches

1. Al-Jam’ (Reconciliation / Harmonization)
   The first and preferred method — scholars try to reconcile both verses so both remain valid.
   ∙ How it works: Each verse may be speaking about a different context, audience, condition, or time period.
   ∙ Example: “Allah forgives all sins” (39:53) vs. “Allah does not forgive shirk” (4:48) — reconciled by understanding the first refers to a repentant person, the second to one who dies unrepentant.
   ∙ Key scholars: Al-Shafi’i strongly advocated exhausting reconciliation before any other approach.
2. Al-Naskh (Abrogation)
   When reconciliation is genuinely impossible, some scholars apply naskh — the principle that a later verse supersedes an earlier one in legal rulings.
   ∙ How it works: The Quran was revealed over 23 years; some rulings evolved (e.g., gradual prohibition of alcohol).
   ∙ Conditions: Classical scholars set strict criteria — both verses must be on the same legal matter, the later one must be clearly established, and there must be no possible reconciliation.
   ∙ Limitation: Scholars like Ibn Kathir and Al-Suyuti warned against over-applying naskh. Al-Suyuti reduced claimed cases of abrogation from 500 to just 20.
   ∙ Contemporary view: Many modern scholars (like Sheikh Al-Qaradawi) argue naskh applies only to legal rulings, not to theological or moral statements.
3. Al-Tarjeeh (Preference / Weighing)
   When two interpretations conflict, scholars prefer the stronger interpretation based on:
   ∙ Linguistic analysis of the Arabic
   ∙ Context of revelation (asbab al-nuzul)
   ∙ Supporting hadiths
   ∙ Consensus of companions
4. Al-Tawaqquf (Suspension of Judgment)
   If none of the above resolve the apparent conflict, scholars suspend judgment and say: “We believe in both; the full meaning is known only to Allah.” This is considered intellectually honest rather than forcing a resolution.

Key Interpretive Tools Scholars Use Tool Description Asbab al-Nuzul The specific historical context/occasion of each verse’s revelation Makkiyya vs. Madaniyya Whether the verse was revealed in Mecca or Medina — different audiences and stages Siyaq al-Nass Reading the verse within its surrounding textual context Ijaz al-Lugha Arabic linguistic precision — a word may carry multiple valid meanings Ijma’ al-Sahaba How the Prophet’s companions understood and applied verses

Famous Examples Scholars Have Addressed
On fate vs. free will:
“Allah leads astray whom He wills” (14:4) vs. “Allah does not wrong people at all” (10:44) — Reconciled by distinguishing between Allah’s permissive will and causative will; people choose, Allah confirms.
On intercession:
“No intercession will benefit” (2:254) vs. intercession being permitted (20:109) — Reconciled as the first referring to disbelievers, the second to believers with Allah’s permission.
On creation in 6 days vs. 8 days (verses 7:54 and 41:9–12):
Classical scholars like Al-Razi reconciled this through careful grammatical analysis, arguing the days in 41:9–12 are not simply additive.

The Broader Scholarly Wisdom
Scholars like Imam Al-Shafi’i, Ibn Taymiyya, Al-Suyuti, and Al-Zarkashi (in his encyclopedic Al-Burhan fi Ulum al-Quran) all emphasize:
∙ The Quran must be read holistically, not verse in isolation
∙ Apparent contradictions are often invitations to deeper reflection
∙ The discipline of Usul al-Fiqh (principles of jurisprudence) exists precisely to navigate these nuances systematically
The consensus is that engaging with these apparent tensions is a mark of scholarly depth, not a crisis of faith.

Would you like me to go deeper into any specific example, or explore a particular methodological school in more detail?

This is a rich and important question in Islamic jurisprudence, and it touches on a condition that has caused real confusion in Muslim minority communities worldwide. Let me lay this out comprehensively, insha’Allah.

The Verse in Question — Surah Al-Jumu’ah 62:9
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا نُودِىَ لِلصَّلَوٰةِ مِن يَوْمِ ٱلْجُمُعَةِ فَٱسْعَوْا۟ إِلَىٰ ذِكْرِ ٱللَّهِ وَذَرُوا۟ ٱلْبَيْعَ
“O you who believe! When the call is made for Prayer on Friday, hasten to the remembrance of Allah and leave off trading.”
The verse addresses all believers broadly — it places no explicit condition on Muslim governance. However, the classical jurists derived certain shuroot (conditions) for validity from Hadith, Sunnah-practice, and ijtihad — and the condition of a Muslim ruler became one of the most debated.

The Four Schools on the “Sultan” Condition

1. 🔵 Hanafi School — The Strictest Position
   The Hanafi position is the most well-known for requiring state authority. According to Imam Abu Hanifah, for Jumu’ah to be valid, the habitation must be a town or city that has streets, marketplaces, a Muslim ruler, and a judge who can restore the rights of people and decide cases of dispute.
   Classical Hanafi texts (like Shurunbulali’s Imdad al-Fattah and Ibn Abidin’s Radd al-Muhtar) mention the Sultan’s permission as a condition. However — and this is crucial — the very same texts mention that if there is no such ruler, then it is valid to choose someone to lead the Friday prayer, as long as there is no open discord — the point of the mentioned condition is the avoidance of discord, not the ruler’s permission per se.
   So even within Hanafism, the purpose of the condition was organisational unity, not political sovereignty.
2. 🟢 Maliki School — Desirable but Not Obligatory
   The Maliki School is of the view that taking a ruler’s permission is desirable. But if he does not permit it and the Muslims do not expect any harm from him, then performing Jumu’ah becomes obligatory on them without his permission.
   Malik’s position focuses on permanent settlement and a functioning community — not on whether the ruler is Muslim. According to the Maliki position, when Muslims can remain indefinitely with security and the power to defend themselves, then the Jumu’ah is valid, even if there are only twelve men remaining to complete the prayer with the Imam.
3. 🟠 Shafi’i School — No Ruler Required
   The Shafi’i school makes no requirement for a Muslim ruler at all. The Shafi’i School stipulates that Jumu’ah should be performed in residential areas regardless of whether they are in cities or villages. Their condition focuses on a minimum of forty free, adult male Muslims being present.
4. 🟡 Hanbali School — Similar to Shafi’i
   The Hanbali school also does not require a Muslim ruler. Their conditions centre on congregation (minimum 40 in the famous position) and permanent residence — not political governance.

The Critical Scholarly Clarification — What Does “Sultan” Actually Mean?
Here is where the issue crystallises. Contemporary scholars across traditions — including leading Hanafis — have resolved this:
The position of the mainstream and majority of scholars, both from the Subcontinent and the Arab world, is that the condition of having a Muslim ruler (sultan) in order to establish the Friday prayer is not a condition in itself; rather, a means to ensure that there is no dispute regarding the establishment of the Friday prayer. 
In other words, the Sultan condition was always instrumental, not essential. Its purpose was to prevent multiple competing Jumu’ahs in one city, or chaos over who leads. When there is no Muslim ruler, the community simply appoints a trustworthy leader — and that suffices.
This is supported by historical precedent: when Sayyiduna Uthman (رضي الله عنه) was surrounded by enemies, people appointed Sayyiduna Ali (رضي الله عنه) to lead them in the Friday prayer.  No formal state authority was needed — community consensus sufficed.

The Indian Subcontinent Precedent — A Landmark Case
One of the most important historical applications of this question was in pre-independence India, where vast Muslim populations lived under British colonial rule — a decidedly non-Muslim governance.
This was an issue in parts of the Indian Subcontinent where there were sizeable Muslim communities, yet those areas had never been under Muslim rule. The fatwa of the scholars was that it was a communal obligation on those communities to establish Friday prayer — because of the general nature of the Divine Command to do so — and a personal obligation on Muslim men to attend. 
This fatwa from the great Hanafi scholars of Deoband and elsewhere settled the matter for over 300 million Muslims living under colonial rule. They did not abandon Jumu’ah.

Muslims in Non-Muslim Countries Today
If there are three persons, then you are obliged to offer the Friday prayer according to the preponderant opinion of Muslim scholars. The Jumu’ah prayer is valid if there are only three persons; one of them should deliver the sermon and two of them will be his audience. This is one of the sayings of Imam Ahmad. 
Furthermore: you may establish a temporary or permanent place for prayer — it may be a part of someone’s house, since building a mosque and making it an endowment is not a condition for offering the Jumu’ah prayer. 
In the U.S., Friday prayer brings together Muslims of many diverse backgrounds under one community. Though the imam who leads the prayer can be any learned person whom the community deems appropriate, many mosques appoint an official imam who serves as a leader and guide for the community. 

The Shia Perspective — A Different Framework
The Shia tradition links Jumu’ah more explicitly to the Imam in the theological sense. Shia (Imamite) attach high significance to the presence of a just ruler or his representative or Faqih, and in the absence of a just ruler or his representative and a just Faqih, there exists an option between performing either the Friday or the Zuhr prayer, although preference lies with the performance of Friday prayer. 

The Quranic Argument’s Own Internal Evidence
Mawdudi makes a powerful point in Tafheem that is directly relevant to your question: neither the words of the adhan have been stated anywhere in the Quran nor the method of calling the people to prayer has been taught. Its method was prescribed by the Prophet (peace be upon him). The Quran has only confirmed it. Likewise, this particular Friday prayer which the Muslims of the entire world are performing has neither been enjoined in the Quran in its detailed form nor its time and method of performance described anywhere. This was also prescribed by the Prophet, and this verse of the Quran was revealed only to stress its importance and obligatory nature. In spite of this express argument, anyone who claims that the Shari’ah commandments are only those which have been stated in the Quran, is not in fact a denier of the Sunnah but of the Quran itself. 
The verse says “when the call is made” — it is unconditional and universal in its address to “those who believe”. It does not say “when a Muslim caliph makes the call.”

Summary Table School Ruler Required? Actual Basis of Condition Hanafi Textually yes, but waived when absent Avoiding community discord Maliki Desirable, not obligatory Community security and settlement Shafi’i No 40 adult male Muslims Hanbali No 40 adult male Muslims Majority contemporaryNo Quranic command is universal

Conclusion
The scholarly consensus — classical and contemporary — is that Jumu’ah is obligatory wherever a qualifying group of Muslim men can gather, regardless of whether the state is governed by Muslims. The Sultan condition in Hanafi fiqh was always about preventing divisive chaos, not about requiring an Islamic state as a prerequisite for worship.
To say “no Muslim ruler, therefore no Jumu’ah” would mean hundreds of millions of Muslims throughout history — in India, China, Africa, and now the West — have been either sinning by performing an invalid prayer, or excused from one of the most emphatic obligations in the Deen. Both conclusions are rejected by the overwhelming majority of scholars.
As Shaykh Muhammad Sa’id Ramadan al-Buti and the scholars of the Subcontinent affirmed: the Friday prayer is obligatory even in the West.
Jazakallah khayran for raising this important question — it is one every Muslim living as a minority needs to understand clearly.

Wa iyyakum, and Alhamdulillah that it was beneficial!
This question is particularly relevant for Muslims living in the West or under non-Muslim governance today — and unfortunately the misunderstanding about the “Sultan condition” has caused some people to either unnecessarily skip Jumu’ah or feel spiritually disconnected from this great weekly obligation.
The beauty of Islamic jurisprudence is exactly this — that scholars across centuries thought deeply about how the Deen remains fully practicable in every circumstance, not just in ideal political conditions. The Quran’s address is always to “those who believe” — wherever they may be.
A related reflection from Mawdudi’s approach that you may appreciate: he consistently argued that Islam is not a religion that becomes dormant when political power is absent. The ibadah obligations — Salah, Sawm, Zakat, Hajj — continue in full force regardless of who governs the land. What changes under non-Muslim governance are certain collective political responsibilities, not the fundamental pillars of worship.
If you ever wish to go deeper, the related questions around:
∙ Multiple Jumu’ahs in one city (ta’addud al-jumu’ah)
∙ The minimum quorum (nisab al-jama’ah)
∙ Jumu’ah during extraordinary circumstances (as debated during COVID)
…all flow from the same foundational discussion you raised today.
May Allah accept your continuous pursuit of knowledge and keep you steadfast. آمین​​​​​​​​​​​​​​​​

The verse is often cited in sermons, Islamic writings, and discourses as the core ethical summary of the Quran’s message for a just and compassionate society

Here is a detailed presentation of Quranic verse 16:90 (Surah An-Nahl, Ayah 90), including its Arabic text, a respected English translation, and an explanation based on the renowned Tafseer (exegesis) Tafheem-ul-Quran by Syed Abul Ala Maududi.

1. The Arabic Text (With Diacritical Marks):

إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ وَيَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ وَالْبَغْيِ ۚ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ

2. English Translation (From Tafheem-ul-Quran by Syed Abul Ala Maududi):

“Indeed, Allah enjoins justice, kindness, and generosity towards relatives, and forbids indecency, wickedness, and oppression. He admonishes you so that you may take heed.”

3. Explanation & Commentary (Based on Tafheem-ul-Quran):

This verse is considered one of the most comprehensive and foundational verses in the Quran regarding Islamic social ethics and personal conduct. Maududi, in his Tafheem-ul-Quran, emphasizes that it lays down a complete moral framework for both individual and collective life. Here’s a breakdown of its components:

A. What Allah Commands (The Positive Injunctions – Al-Amr):

These are three pillars of a righteous and harmonious society:

1. الْعَدْلِ (Al-Adl – Justice):
   · Meaning: This is the foundational command. It means to establish and maintain equity, fairness, and rights in all spheres—personal dealings, family matters, business transactions, judicial rulings, and governance.
   · Maududi’s Emphasis: Justice must be upheld regardless of one’s feelings—towards friend or foe, Muslim or non-Muslim. It is an absolute obligation, not subject to personal bias.
2. الْإِحْسَانِ (Al-Ihsan – Kindness/Benevolence/Excellence):
   · Meaning: This goes a step beyond justice. It is the positive virtue of doing good, showing kindness, grace, and compassion. While justice is about giving others their due, Ihsan is about giving more than what is due, out of a generous heart.
   · Maududi’s Emphasis: Ihsan represents the higher moral plane of Islam. It includes forgiving faults, helping the needy, gentle speech, and performing all duties in the best possible manner (as in the concept of Ihsan in worship: “to worship Allah as if you see Him”).
3. وَإِيتَاءِ ذِي الْقُرْبَىٰ (Wa Ita’i Dhi Al-Qurba – And Giving to Relatives):
   · Meaning: A specific and crucial application of Ihsan. It commands fulfilling the rights of family members and kin, maintaining strong family ties (Silat al-Rahim), and supporting them financially and emotionally.
   · Maududi’s Emphasis: This directive places the family unit at the core of social welfare. Strengthening family bonds is a primary means of preventing social decay and creating a supportive community.

B. What Allah Forbids (The Prohibitions – Al-Nahy):

These are three major sources of evil and social corruption:

1. الْفَحْشَاءِ (Al-Fahsha’ – Indecency/Shameful Deeds):
   · Meaning: This refers to all acts that are morally obscene, lewd, and violate public decency. It primarily points to sexual immorality (like adultery/fornication) but also includes vulgar speech and behavior.
2. وَالْمُنكَرِ (Wa Al-Munkar – The Wrong/Evil):
   · Meaning: This encompasses all that is universally recognized as evil and rejected by sound human nature and divine law. It includes sins like dishonesty, disrespect, shirk (associating partners with Allah), and abandoning religious obligations.
   · Maududi’s Emphasis: Munkar is broader than Fahsha’; it is any evil that human conscience, unless corrupted, naturally condemns.
3. وَالْبَغْيِ (Wa Al-Baghy – Oppression/Transgression):
   · Meaning: This is the act of wronging others, transgressing their rights, and acting unjustly out of arrogance or desire. It includes tyranny, exploitation, bullying, and usurping what belongs to others.
   · Maududi’s Emphasis: Baghy is the direct opposite of Adl (justice). It destroys the social order that the three positive commands seek to build.

C. The Concluding Reminder:

“يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ” (He admonishes you so that you may take heed.)

· Maududi points out that this closing reminds the listener that these are not mere suggestions, but a solemn admonition from the Creator. The purpose is to awaken the human conscience, encourage reflection (Tadhakkur), and inspire people to implement this comprehensive code in their lives.

4. Summary & Significance (From the perspective of Tafheem-ul-Quran):

Syed Maududi highlights this verse as a “mini-manifesto” for Islamic social reform. It brilliantly pairs:

· The constructive program (Justice, Kindness, Family Support) with
· The destructive elements to avoid (Indecency, Evil, Oppression).

It balances rights (Huquq) with morals (Akhlaq), and individual conduct with social responsibility. The verse is often cited in sermons, Islamic writings, and discourses as the core ethical summary of the Quran’s message for a just and compassionate society. It is a frequent refrain in Friday sermons (Khutbah) across the Muslim world, serving as a constant reminder of these fundamental principles.

Arabic Text

وَلَوْ شَآءَ ٱللَّهُ لَجَعَلَكُمْ أُمَّةً وَٲحِدَةً وَلَـٰكِن يُضِلُّ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُ ۚ وَلَتُسْــَٔلُنَّ عَمَّا كُنتُمْ تَعْمَلُونَ

English Translation (from Tafheem-ul-Quran)

Had Allah so willed, He would have made you all one single community. However, He lets go astray whomsoever He wills and shows the Right Way to whomsoever He wills. Surely you shall be called to account regarding what you did. 6

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

This further supports the previous warning. It means that it would be wrong for any champion of Allah’s religion to arrogate to himself the use of every sort of method and means irrespective of whether they are right or wrong to propagate his own religion (considering it to be Allah’s religion) and try to destroy opposite religions. For this would be utterly against the will of Allah. If Allah had willed that there should be no religious differences, He could have deprived mankind of the freedom of choice. In that case, there would have been no need for Allah to get help of any such upholder of His religion, who uses disgraceful means for this purpose.

Allah could have created all mankind to be inherent believers and obedient servants by depriving them of the power and option of disbelief and sin. Then there would have been none who could have dared to deviate from belief and obedience.

This is to show that Allah Himself has given man the power and freedom to follow any out of the many ways. That is why Allah makes arrangements for the guidance of the one who intends to follow the right way, and let go astray the one who desires to deviate. 6

Free will, Quranic concept

Human Free Will in the Quran

The Quran presents a nuanced view of human free will (ikhtiyar), emphasizing that humans have the capacity to choose between belief and disbelief, good and evil, while operating within the framework of Allah’s overarching sovereignty and divine decree (qadr). This balance avoids absolute determinism or complete autonomy, highlighting personal responsibility and accountability on the Day of Judgment. Key verses illustrate that Allah has guided humanity, endowed the soul with discernment, and given freedom to choose paths, with consequences tied to those choices. Below are prominent verses on this topic, including Arabic text, English translations, and explanations from Tafheem-ul-Quran by Abul Ala Maududi.

Verse 16:93 (Surah An-Nahl)

Arabic Text:
وَلَوْ شَآءَ ٱللَّهُ لَجَعَلَكُمْ أُمَّةً وَٲحِدَةً وَلَـٰكِن يُضِلُّ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُ ۚ وَلَتُسْــَٔلُنَّ عَمَّا كُنتُمْ تَعْمَلُونَ

English Translation:
Had Allah so willed, He would have made you all one single community. However, He lets go astray whomsoever He wills and shows the Right Way to whomsoever He wills. Surely you shall be called to account regarding what you did. 6

Explanation (Tafsir):
This further supports the previous warning. It means that it would be wrong for any champion of Allah’s religion to arrogate to himself the use of every sort of method and means irrespective of whether they are right or wrong to propagate his own religion (considering it to be Allah’s religion) and try to destroy opposite religions. For this would be utterly against the will of Allah. If Allah had willed that there should be no religious differences, He could have deprived mankind of the freedom of choice. In that case, there would have been no need for Allah to get help of any such upholder of His religion, who uses disgraceful means for this purpose. Allah could have created all mankind to be inherent believers and obedient servants by depriving them of the power and option of disbelief and sin. Then there would have been none who could have dared to deviate from belief and obedience. This is to show that Allah Himself has given man the power and freedom to follow any out of the many ways. That is why Allah makes arrangements for the guidance of the one who intends to follow the right way, and let go astray the one who desires to deviate.

Verse 18:29 (Surah Al-Kahf)

Arabic Text:
وَقُلِ الْحَقُّ مِنْ رَبِّكُمْ ۖ فَمَنْ شَاءَ فَلْيُؤْمِنْ وَمَنْ شَاءَ فَلْيَكْفُرْ ۚ إِنَّا أَعْتَدْنَا لِلظَّالِمِينَ نَارًا أَحَاطَ بِهِمْ سُرَادِقُهَا ۚ وَإِنْ يَسْتَغِيثُوا يُغَاثُوا بِمَاءٍ كَالْمُهْلِ يَشْوِي الْوُجُوهَ ۚ بِئْسَ الشَّرَابُ وَسَاءَتْ مُرْتَفَقًا

English Translation:
And say, “The truth is from your Lord, so whoever wills – let him believe; and whoever wills – let him disbelieve.” Indeed, We have prepared for the wrongdoers a fire whose walls will surround them. And if they call for relief, they will be relieved with water like murky oil, which scalds [their] faces. Wretched is the drink, and evil is the resting place. 23

Explanation (Tafsir):
This verse makes it quite plain that the story of the sleepers of the cave has been related to tell the opponents of Islam: This is the Truth from your Lord. Now whosoever wills, let him believe it and whosoever wills, let him deny it. This also contains a warning that they should not remain in any misunderstanding concerning this. There is no question of compelling them to believe this. They are free to accept or reject the message as they like, and then be ready to take the consequences of their attitude and way of life. 24

Verse 2:256 (Surah Al-Baqarah)

Arabic Text:
لَا إِكْرَاهَ فِي الدِّينِ ۖ قَدْ تَبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ ۚ فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِنْ بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىٰ لَا انْفِصَامَ لَهَا ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ

English Translation:
There is no compulsion in religion. The Right Way stands clearly distinguished from the wrong. Hence he who rejects the evil ones and believes in Allah has indeed taken hold of the firm, unbreakable handle. And Allah (to Whom belongs the dominion of the heavens and the earth) hears everything, knows everything. 31

Explanation (Tafsir):
The verse means that the system of Islam, embracing belief, morals and practical conduct cannot be imposed by compulsion. These are not things to which people can be compelled to consent: they are rather things which people themselves must accept willfully after their reason has acknowledged them, or reject. If a person does not accept them from the heart, it is impossible to change him by outward compulsion. It is true that under an Islamic government, those who do not accept Islam are compelled to submit to certain laws, but that is an entirely different matter from adopting a particular way of thinking and system of life under compulsion. 28

Verse 76:3 (Surah Al-Insan)

Arabic Text:
إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا

English Translation:
Surely We showed him the Right Path, regardless of whether he chooses to be thankful or unthankful (to his Lord).

Explanation (Tafsir):
That is, We did not just leave him to himself after giving him the powers of knowledge and reason, but We also guided him so that he knows which is the path of gratefulness and which of ungratefulness, so that whichever path he chooses in his later life, he himself is responsible for it. In Surah Al-Balad, the same subject has been expressed, thus “And We showed him both the conspicuous ways (of good and evil).” And in Surah Ash-Shams, thus: “By the human self, and by Him Who balanced it (with all the external and internal powers), then inspired it with its wickedness and its piety.” When all these explanations are kept in view, and also those detailed statements of the Quran in which it has been stated what arrangements Allah has made for man’s guidance in the world, it becomes evident that in this verse “We guided him to the way” does not imply any one form of guidance but many forms of it which are limitless and countless. For example: (1) Along with the faculties of knowledge and reason, man has also been endowed with a moral sense by which he discerns between good and evil, regards some acts and qualities as evil even if he himself is involved in them, and regards some other acts and qualities as good even if he himself is avoiding them. So much so that even those people who for the satisfaction of their selfish motives and desires have invented philosophies by which they have justified many evils for themselves, protest loudly when they are themselves treated with the same evils by others, and then it becomes known that in spite of their false philosophies they actually regard them as evil. Likewise, when a man himself is benefited by a good treatment from another person, he is from within forced to commend and appreciate it even though he might be looking upon good acts and qualities as ignorance folly and antiquated things. (2) In every man Allah has placed the faculty of conscience (the lawwamah), which checks and pricks him every time he is about to commit an evil, or is in the process of committing it, or has already committed it. However hard man may try to silence his conscience or make it insensitive, he does not have the power to destroy it completely. He may become shameless and prove himself to be absolutely devoid of the conscience, he may also try to deceive the world by argumentation, he may even invent a thousand excuses to justify his acts in order to deceive himself, but despite all this the censor, that Allah has placed in his nature, is so active and powerful that it does not let remain hidden from an evil person what he actually is. This same thing has been stated in Surah Al-Qiyamah, thus: “Man knows his own self best even though he may offer many excuses.” (3) In man’s own self and outside of him, from the earth to the heavens, there lie scattered in the universe countless such signs which clearly show that all this could not happen without a God, nor could there be many gods to create this life and control and administer it. Likewise, these very signs, inside man and outside him, clearly point also to the Resurrection and Hereafter. If man shuts down his eyes on them, or refuses to ponder over them intelligently, or avoids to admit the truths which they point out, he himself would be to blame. For Allah has shown no negligence in laying out every possible sign of the truth for the guidance of man. (4) Man does come across in his own life, and in the contemporary world and in the experiences of past history, countless such incidents which prove that a supreme power is ruling over him and the entire universe, before Whom he is absolutely powerless, whose Will is dominant over everything and whose help he needs at every moment. These experiences and observations which point to the truth do not exist only outside him but in man’s own nature as well there exists the evidence of the existence of the supreme power on the basis of which even the most confirmed atheist spreads out his hands in prayer before God when in distress, and the most hardened polytheist abandons all false gods and starts invoking One God only for help. (5) Man’s intellect and his nature assert positively that crime ought to be punished and good deeds ought to be rewarded. On this very basis in every society of the world a system of the courts is established in one form or another. The services and works, which are regarded as commendable are also rewarded in one way or another. This is a clear proof of the fact that there is a necessary relationship between morality and the law of retribution, which man cannot possibly deny. Now, if it is admitted that in this world there are countless such crimes which cannot be punished at all to say nothing of punishing them fully and adequately, and there are also countless such virtues, which cannot be rewarded at all, to say nothing of rewarding them fully and adequately, there is no alternative but to acknowledge the Hereafter. Unless, of course, a foolish person may assume, or a stubborn person may insist on having the opinion, that man who has been endowed with the concept of justice, has taken birth in a world which in itself is devoid of the concept of justice; and then it remains for him to answer the question as to how and wherefrom this man, who was born in such a world, obtained this concept of justice. To reinforce these means of guidance Allah sent Messengers and revealed Books in the world for the purpose of giving clear and definite guidance to man. In these Books it was clearly explained what is the way of gratefulness and what is the way of ungratefulness and unbelief and what will be the consequences of following either way. The teaching brought by the Prophets and the Books has spread throughout the world in countless perceptible, and imperceptible ways, on such a large scale that no section of human population has remained unaware of the concept of God and the Hereafter, of the distinction between good and evil, and of the moral principles and legal rulings presented by them, whether it knows or does not know that it has obtained this knowledge only through the teachings of the Prophets and the Books they brought. Even those who disbelieve in the Prophets and the Books today, or are unaware of them, also are following many of those things which have reached to them actually through their teachings while they do not know what is the real source of these teachings.

Verses 91:7-10 (Surah Ash-Shams)

Arabic Text:
وَنَفْسٍ وَمَا سَوَّاهَا ۝ فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ۝ قَدْ أَفْلَحَ مَنْ زَكَّاهَا ۝ وَقَدْ خَابَ مَنْ دَسَّاهَا

English Translation:
(91:7) and by the soul and by Him Who perfectly proportioned it, (91:8) and imbued it with (the consciousness of) its evil and its piety: (91:9) He who purifies it will prosper, (91:10) and he who suppresses it will be ruined.

Explanation (Tafsir):
Proportioned it: Gave man such a body which by virtue of its erect stature, its hands and feet, and its brain was most appropriate for him to live as man in the world. He blessed him with the senses of sight, hearing, touch, taste and smell which on account of their combination and their characteristics could become the best means of obtaining knowledge for him. He endowed him with the faculties of thinking, reasoning, imagination, memory, discrimination, judgment, will-power and such other mental powers by virtue of which he is able to perform the functions fit for man in the world. In addition, proportioning also means that man was not created a sinner by birth and a criminal by instinct but on right and sound nature, and was not characterized with any inborn crookedness because of which he may be unable to adopt the right path even if he wanted to do so. This same thing has been expressed in Surah Ar-Room, saying: Be steadfast on the nature whereupon Allah has created mankind, (verse 30), and the same has been explained by the Prophet (peace be upon him) in a Hadith, saying: Every new-born child is born on true human nature; it is his parents who make him a Jew or a Christian or a Magian afterwards. Its example is of an animal giving birth to complete and sound young one. Do you find any one with a torn or slit ear? (Bukhari, Muslim). That is, it is the polytheistic people who on account of their superstitions of ignorance tear and slit the ears of animals afterwards; otherwise God does not cause an animal to be born with torn ears from its mother’s belly. In another Hadith the Prophet (peace be upon him) said: My Lord says: I had created all My servants on true faith (i.e. on sound nature); then the satans came and led them astray from their faith (i.e.. the true natural faith) and made unlawful what I had made lawful for them, and commanded them to associate with Me those for whom I had sent down no authority. (Musnad Ahmad; Muslim also has related a saying from the Prophet (peace be upon him) in similar words). The word ilham is derived from lahm which means to swallow. According to this very basic meaning, the word ilham is used terminologically for Allah’s inspiring a man with a concept or idea unconsciously. Inspiring the human self with its wickedness and its piety and virtue has two meanings: (1) That the Creator has placed in it tendencies to both good and evil, and this is the thing that every man feels in himself. (2) That Allah has endowed every man’s unconscious mind with the concept that there is a moral good and there is a moral evil, that good morals and acts and evil morals and acts are not equal and alike. Fujur (immorality) is an evil thing and taqva (abstention from evils) a good thing. These concepts are not new to man; he is conscious of these by nature, and the Creator has endowed him with the ability to distinguish between good and evil naturally. This same thing has been said in Surah Al-Balad: And We showed him both the highways of good and evil. (verse 10); and in Surah Ad-Dahr, thus: We showed him the way, whether to be grateful or disbelieving (verse 3); and the same has been expressed in Surah Al-Qiyamah, saying: In man there is the reproaching self (conscience) which reproaches him when he commits evil (verse 2), and man knows his own self best, even though he may offer many excuses. (verses 14-15). Here, one should also understand well that Allah has blessed every creature with natural inspiration according to its position and nature, as has been pointed out in Surah TaHa: Who has given a distinctive form to everything and then guided it aright. (verse 50). For example, every species of animals has been given inspirational knowledge according to its needs by virtue of which the fish learns to swim, the bird to fly, the bee to make the beehive and the weaver-bird to build the nest instinctively. Man also in view of his different capacities has been granted separate kinds of inspirational knowledge. His one capacity is that he is an animal being; as such the most significant instance of the inspirational knowledge that he has been given is that the human child starts sucking the mother’s milk soon on birth, which no one could teach it, had it, not been taught of it instinctively by God. Another position of man is that he is a rational being. As such God has been blessing him with inspirational guidance continuously since the time of his creation, by virtue of which he has been discovering things and making inventions to develop his civilization. Anyone who studies the history of these discoveries and inventions will realize that there was hardly any which might be the result of man’s own effort or thought, but mostly it so happened that suddenly an idea struck a person and he discovered or invented something. Besides these two, another position of man is that he is a moral being. In this position too Allah has blessed him by inspiration with discrimination between good and evil and of the realization of the good to be good and of the evil to be evil. This sense of discrimination and realization is a universal truth on account of which no human society in the world has ever been without the concepts of good and evil; there has never been in history, nor is there now, a society which may not be having some kind of a system of rewarding the good and punishing the evil. This fact being prevalent in every age, at every place, and at every stage of civilization is a clear proof of its being natural and innate. Furthermore, this is also proof that a Wise Creator possessed of knowledge has endued man’s nature with it, for in the elements of which man is made up and the laws which govern the material system of the world, no human origin of morals can be traced out. This is for which an oath has been sworn by the things mentioned in the above verses. Let us now consider how those things bear upon it. The rule that Allah has followed in the Quran is that to bear testimony to the truth that He wants to impress on the human mind, he cites some of the most conspicuous, common-place things which every man sees in his surroundings, or in his own self. Accordingly here, pairs of contradictory things have been cited, each unlike the other in its effects and results, rather opposite and reverse. The first pair is of the sun and the moon. The light of the sun is intensely bright and also hot. As against it the moon has no light of its own. Even if it is there in the sky when the sun shines, it is without light. It shines when the sun hides, and even then its light is neither so bright that it may change the night into day nor is there any heat in it that it may have the same effect as the sun’s light. Nevertheless, it has its own effects which are quite different from the effects of the sun. Likewise, there is the pair of the day and the night. Each is the reverse of the other. The effects and results of each are so different from the other that no one can say they are alike; so much so that even a most foolish person cannot possibly say that the day’s being the day or the night’s being the night does not make any difference. Likewise, there is the pair of the sky and the earth; the former has been raised high by the Creator and the latter spread like a carpet beneath it. Although both are serving the same universe, its system and expediencies, yet there is a world of difference between their functions and their effects and results. After citing these universal evidences, man’s own self has been considered, and it has been said that after balancing it with suitable combination of the limbs, senses and mental powers and faculties the Creator has placed in it tendencies, inclinations and motives to both good and evil, which are contradictory to each other, and made him understand by inspiration the distinction between the two: that one is fujur, which is evil, and the other is taqva, which is good. Now, if the sun and the moon, the day and the night, the earth and the heaven, are not alike but necessarily different from each other in their effects and results, how can fujur and taqva of the self be alike in spite of being reverse of each other? Man himself in this world does not regard and acknowledge the good and the evil as equal, no matter what criteria of good and evil he might have devised for himself according to his self-propounded philosophies. In any case, about whatever he regards as good, he holds the opinion that it is appreciable and worthy of praise, reward and recompense. On the contrary, about whatever he regards as evil, it is his own objective opinion that it is worthy of condemnation and punishment. But the real judgment does not lie with man; it lies with the Creator, Who has inspired man with his fujur and taqva. The fujur is that which is fujur in the sight of the Creator and the taqva is that which is taqva in His sight. And both have separate results in the sight of the Creator. The result of the one is that he who purifies his self, should attain to eternal success, and the result of the other is that he who suppresses his self, should be a failure. Tazkiyah means to purify, develop and cultivate. In the context it clearly means: The one who purifies his self of fujur and develops it to the level of taqva and cultivates in it the good, will attain to eternal success. As against this, the word dassaha has been used, the infinitive of which is tadsiyah, which means to suppress, conceal, seduce and lead astray. The meaning of this also becomes clear from the context; i.e. the one who suppresses the tendency in his self towards good instead of developing and cultivating it, who seduces it into doing evil, and makes fujur dominate over taqva so as to cover it up completely, like the dead body which is buried and covered with earth, will be a failure. Some commentators have interpreted this verse to mean: Truly successful was he whom (whose self) Allah purified, and a failure he whom (whose self) Allah suppressed. But this commentary is, firstly, opposed to the style of the Quran in view of the language, for if Allah had meant to say this, He would have said: Truly successful was the self which Allah purified and a failure the self which Allah suppressed; secondly, this commentary clashes with the other statements of the Quran on this subject. In Surah Al- Aala, Allah says: Truly successful was he who adopted purity. (verse 14). In Surah Abasa, Allah has addressed His Messenger (peace be upon him), saying: And you would not be responsible if he did not adopt purity. In both these verses, adoption of purity has been regarded as an act of man. Besides, the truth stated at many places in the Quran is that man in this world is being put to the test. For example, in Surah Ad-Dahr, it is said: We created man from a mixed sperm-drop to try him, and so We made him capable of hearing and seeing. (verse 2). In Surah Al-Mulk it is stated: Who created death and life that he may try you to see which of you is best in deeds. (verse 2). Now, obviously, if the examiner at the outset encourages one candidate and discourages the other, the test would he a farce. Therefore, the correct commentary is that which Qatadah, Ikrimah, Mujahid and Saeed bin Jubair have given, saying that the subject zakkaha and dassaha is man and not God. As for the Hadith which Ibn Abi Hatim has related on the authority of Juwaybir bin Saeed from Dahhak from Ibn Abbas, saying that the Prophet (peace be upon him) himself interpreted this verse to mean: Truly successful was the self whom the Almighty Allah purified. This saying is not confirmed to be from the Prophet (peace be upon him), for its one reporter Juwaybir, has been rejected as a narrator of Hadith, and Dahhak did not meet Ibn Abbas. However, the Hadith which Imam Ahmad, Muslim, Nasai and Ibn Abi Shaibah have related on the authority of Zaid bin Arqam, is correct which says that the Prophet (peace be upon him) used to pray: O Allah, grant my self its taqva and purify it; You alone are the best to purify it; You alone are its Guardian and Master. In almost similar words, this supplication of the Prophet (peace be upon him) has been related by Tabarani, Ibn Marduyah and lbn al-Mundhir from Abdullah bin Abbas. All these Ahadith also give the same meaning that has been expressed in this commentary.

Verse 33:72 (Surah Al-Ahzab)

Arabic Text:
إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَى السَّمَاوَاتِ وَالْأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَنْ يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنْسَانُ ۖ إِنَّهُ كَانَ ظَلُومًا جَهُولًا

English Translation:
Indeed, We offered the Trust to the heavens and the earth and the mountains, but they refused to bear it, being afraid thereof; but man [undertook to] bear it. Indeed, he was unjust [to himself] and ignorant [of its results]. 33

Explanation (Tafsir):
The “trust” referred to here is the vicegerency of the earth, which Allah offered to the heavens, earth and mountains, but they declined, being afraid. Man accepted it. This trust includes free will, responsibility, and accountability for actions. The consequence is that Allah may chastise hypocritical men and hypocritical women and accept the repentance of believing men and believing women. Allah is Most Forgiving, Ever Merciful. 34

One Quranic verse , recited in every Friday sermon to remind us of very important instructions about basic social matters.

Arabic Text

إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ وَيَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ وَالْبَغْيِ‌ۚ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ

English Translation (from Tafheem-ul-Quran)

Surely Allah enjoins justice, kindness and the doing of good to kith and kin, and forbids all that is shameful, evil and oppressive. He exhorts you so that you may be mindful. 10

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

In this brief sentence Allah has enjoined three most important things on which alone depends the establishment of a sound and healthy society:

The first of these is justice which has two aspects. To make such arrangements as may enable everyone to get one’s due rights without stint. Justice does not, however, mean equal distribution of rights, for that would be absolutely unnatural. In fact, justice means equitable dispensation of rights which in certain cases may mean equality. For example, all citizens should have equal rights of citizenship but in other cases equality in rights would be injustice. For instance, equality in social status and rights between parents and their children will obviously be wrong. Likewise those who render services of superior and inferior types cannot be equal in regard to wages and salaries. What Allah enjoins is that the full rights of everyone should be honestly rendered whether those be moral, social, economic legal or political in accordance with what one justly deserves.

The second thing enjoined is ihsan which has no equivalent in English. This means to be good, generous, sympathetic, tolerant, forgiving, polite, cooperative, selfless, etc. In collective life this is even more important than justice; for justice is the foundation of a sound society but ihsan is its perfection. On the one hand, justice protects society from bitterness and violation of rights. On the other hand, ihsan makes it sweet and joyful and worth living. It is obvious that no society can flourish if every individual insists on exacting his pound of flesh. At best such a society might be free from conflict but there cannot be love, gratitude, generosity, sacrifice, sincerity, sympathy and such humane qualities as produce sweetness in life and develop high values.

The third thing which has been enjoined is good treatment towards one’s relatives which in fact is a specific form of ihsan. It means that one should not only treat his relatives well, share their sorrows and pleasures and help them within lawful limits but should also share his wealth with them according to his means and the need of each relative. This enjoins on everyone who possesses ample means to acknowledge the share of his deserving relatives along with the rights of his own person and family. The divine law holds every well to do person in a family to be responsible for fulfilling the needs of all his needy kith and kin. The law considers it a great evil that one person should enjoy the pleasures of life while his own kith and kin are starving. As it considers the family to be an important part of society, it lays down that the first right of needy individuals is on its well to-do members and then on the others. Likewise it is the first duty of the well to do members of the family to fulfill the needs of their own near relatives and then those of others. The Prophet (peace be upon him) has emphasized this fact in many traditions, according to which a person owes rights to his parents, his wife and children, his brothers and sisters, other relatives, etc. in accordance with the nearness of their relationships. On the basis of this fundamental principle, Umar made it obligatory on the first cousins of an orphan to support him. In the case of another orphan he declared that if he had no first cousins he would have made it obligatory on distant cousins to support him. Just imagine the happy condition of the society every unit of which supports its every needy individual in this way. Most surely that society will become high and pure economically, socially and morally.

In contrast to the above mentioned three virtues, Allah prohibits three vices which ruin individuals and the society as a whole:

(1) The Arabic word fahsha applies to all those things that are immodest, immoral or obscene or nasty or dirty or vulgar, not fit to be seen or heard, because they offend against recognized standards of propriety or good taste, e.g. adultery, fornication, homosexuality, nakedness, nudity, theft, robbery, drinking, gambling, begging, abusive language and the like. Likewise it is indecent to indulge in giving publicity to any of these evils and to spread them, e.g. false propaganda, calumny, publicity of crimes, indecent stories, dramas, films, naked pictures, public appearance of womenfolk with indecent makeup, free mixing of sexes, dancing and the like.

(2) Munkar applies to all those evils which have always been universally regarded as evils and have been forbidden by all divine systems of law.

(3) Baghy applies to those vices that transgress the proper limits of decency and violate the rights of others, whether those of the Creator or His creation. 10