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Verse-by-Verse Analysis

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

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

The Verses in Arabic

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

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

Detailed Explanation of Verse 33:57

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

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

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

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

Summary from Tafheem-ul-Quran

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

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

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

Surah Al-Ahzab (33:57)

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

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

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

Surah Al-Ahzab (33:58)

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

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

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

TAFSEER IBN KATHEER

Surah Al-Ahzab (33:57)

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

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

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

Surah Al-Ahzab (33:58)

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

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

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

Comparison Between Tafheemul Quran (Maududi) and Ibn Kathir

Similarities:

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

Urdu Content, Verse-by-Verse Analysis

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

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

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

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

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

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

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

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

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

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

WHAT OTHERS SCHOLARS SAY

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

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

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

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

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

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

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

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

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

A:

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

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

سُوْرَةُ النَّحْل حاشیہ نمبر :91

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

92

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

93

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

94

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

Tafseer Summaries

14:7.. Rewards & punishments

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Surah Ibrahim (14:7)

Arabic Text:

وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ‌ وَلَئِنْ كَفَرْتُمْ إِنَّ عَذَابِى لَشَدِيدٌ

English Translation:

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

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

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

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

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

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

Footnotes:

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

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

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

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

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

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

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

Tafseer Ibn kathir

Surah Ibrahim (14:7)

Arabic Text:

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

English Translation (Sahih International):

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

Tafsir (Explanation) from Tafsir Ibn Kathir:

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

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

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

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

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

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

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

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

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

Tafseer Summaries

14:46. Plots by disbelievers r destined to fail

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

Surah Ibrahim (14:46)

Arabic Text

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

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

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

Tafseer (Explanation)

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

Tafseer al Tabari

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

Arabic Text

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

English Translation (Sahih International)

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

Tafseer (Explanation)

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

Key interpretations from narrations:

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

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

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

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

Tafseer Summaries

14:26 GOOD WORD VS EVIL WORD

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

Quranic Verse (Arabic Text)

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

Translation

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

Tafseer (Explanation) from Tafheem-ul-Quran

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

The Context (Verses 14:24-25):

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

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

Explanation of Verse 26:

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

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

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

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

The Deeper Meaning and Wisdom (Hikmah):

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

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

Contrasting the Two Parables:

Feature Good Word (Tawhid)

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

Evil Word (Shirk/Kufr)

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

Conclusion:

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

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

Compiled by grok

Surah Ibrahim (14:26)

Arabic Text:

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

English Translation (by Syed Abul Ala Maududi):

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

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

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

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

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

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

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

Ibn katheer and al Tabari

Surah Ibrahim (14:26)

Arabic Text:

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

English Translation:

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

Tafseer from Ibn Kathir:

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

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

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

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

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

Tafseer Summaries

14:10 prophets call & response by disbelievers

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Here is Verse 14:10 from the Quran, its translation, and its Tafseer (explanation) from Tafheem-ul-Quran by Sayyid Abul Ala Maududi.

The verse is from Surah Ibrahim (Chapter 14), which was revealed in Mecca. The context is the dialogue between the Messengers of God and their disbelieving peoples.

1. The Arabic Verse (Quran 14:10)

قَالَتْ رُسُلُهُمْ أَفِي اللَّهِ شَكٌّ فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ ۖ يَدْعُوكُمْ لِيَغْفِرَ لَكُمْ مِنْ ذُنُوبِكُمْ وَيُؤَخِّرَكُمْ إِلَىٰ أَجَلٍ مُسَمًّى ۚ قَالُوا إِنْ أَنْتُمْ إِلَّا بَشَرٌ مِثْلُنَا تُرِيدُونَ أَنْ تَصُدُّونَا عَمَّا كَانَ يَعْبُدُ آبَاؤُنَا فَأَتُونَا بِسُلْطَانٍ مُبِينٍ

2. Transliteration

Qālat Rusuluhum afīllāhi shakkun fāṭiris samāwāti wal-arḍi yadūkum liyaghfira lakum min dhunūbikum yu'akhkhirkum ilā ajalin musammā, qālū in antum illā basharum mithlunā turīdūna an taṣuddūnāammā kāna yabudu ābāunā fa`tūnā bisulṭānim mubīn.

3. English Translation (from Tafheem-ul-Qaan)

Their Messengers said: “Can there be any doubt about Allah, the Creator of the heavens and the earth? He invites you that He may forgive you your sins and grant you respite till an appointed term.” They replied: “You are only a human being like ourselves. You seek to prevent us from serving those whom our forefathers have been serving. Bring us then a clear proof.”

4. Tafseer (Explanation) from Tafheem-ul-Quran by Maududi

This Tafseer explains the core arguments presented in the verse, breaking down the dialogue between the Messengers and their people.

The Argument of the Messengers (The Logic of Tawheed)

The Messengers counter the disbelief of their people with a powerful, logical argument:

  1. “Can there be any doubt about Allah, the Creator of the heavens and the earth?”
    • This is a rhetorical question meant to jolt the people into using their reason. The Messengers are pointing to the overwhelming evidence of Allah’s existence and power that is manifest in the entire universe. The intricate design, order, and majesty of the heavens and the earth are a clear testimony to the existence of one Supreme Creator. To doubt this is to reject the most obvious reality.
  2. “He invites you that He may forgive you your sins and grant you respite till an appointed term.”
    • The Messengers explain the purpose of Allah’s invitation (through them). It is not for Allah’s benefit but for their own:
      • Forgiveness of Sins: To purify them from the spiritual corruption of polytheism and wrongdoing, which are the root causes of societal decay.
      • Respite till an Appointed Term: To allow them a full and prosperous life on Earth until their naturally appointed time of death, instead of being destroyed for their disbelief.
    The argument is: Why would you reject the One who created you and offers you such mercy?

The Stubborn Reply of the Disbelievers (The Flawed Human Argument)

The people’s reply exposes the weakness of their position, which is based on tradition and a denial of Prophethood rather than logic:

  1. “You are only a human being like ourselves.”
    • This was a common objection against the Prophets. The disbelievers could not comprehend why God would choose a human being from among them as a Messenger. They expected angels or some spectacular being. This objection stems from arrogance and a misunderstanding of the role of a Prophet, who is sent as a practical example and guide for humanity.
  2. “You seek to prevent us from what our forefathers have been serving.”
    • This is the argument of blind following (Taqlid). They reject the new message not based on its merit but because it contradicts the inherited traditions of their ancestors. They prioritize ancestral practice over truth and evidence.
  3. “Bring us then a clear proof.”
    • This demand for a “clear proof” (Sultan Mubeen) is made in bad faith. They are not asking for logical proof, as the Messengers have already provided the ultimate proof—the existence of the Creator Himself. Instead, they are demanding a miraculous sign on their own terms, a spectacle to satisfy their whims. Their demand is a tactic to avoid accepting the truth that has already been made clear to them.

Summary of the Core Conflict

Maududi’s Tafseer highlights that this verse encapsulates the eternal conflict between Truth and Falsehood:

  • The People of Truth base their belief on reason, observation of the universe, and a sincere invitation to goodness and mercy.
  • The People of Falsehood base their rejection on arrogance, blind adherence to tradition, and unreasonable demands for proof, all while ignoring the overwhelming evidence already present before them.

This dialogue serves as a lesson for all times, showing that the excuses of disbelievers have essentially remained the same throughout history.

Verse-by-Verse Analysis

14: 13,14,15. Threats to push out believers & divine promises, intervention

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Here are Verses 13, 14, and 15 from Surah Ibrahim (Chapter 14), along with their translation and Tafseer from Tafheem-ul-Quran by Sayyid Abul Ala Maududi.

These verses continue the narrative of the previous prophets and their struggles, detailing the consequences for those who reject the truth and the ultimate reward for the believers.

1. The Arabic Verses (Quran 14:13-15)

وَقَالَ الَّذِينَ كَفَرُوا لِرُسُلِهِمْ لَنُخْرِجَنَّكُمْ مِنْ أَرْضِنَا أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا ۖ فَأَوْحَىٰ إِلَيْهِمْ رَبُّهُمْ لَنُهْلِكَنَّ الظَّالِمِينَ
وَلَنُسْكِنَنَّكُمُ الْأَرْضَ مِنْ بَعْدِهِمْ ۚ ذَٰلِكَ لِمَنْ خَافَ مَقَامِي وَخَافَ وَعِيدِ
وَاسْتَفْتَحُوا وَخَابَ كُلُّ جَبَّارٍ عَنِيدٍ

2. Transliteration

13. Wa qālal-ladhīna kafarū li-rusulihim lanukhrijannakum min arḍinā aw lataūdunna fī millatinā fa-awḥā ilayhim rabbuhum lanuhlikannaẓ-ẓālimīn **14.** Wa lanuskinannakumul-arḍa min badihim, dhālika liman khāfa maqāmī wa khāfa waīd **15.** Wastaftaḥū wa khāba kullu jabbārinanīd

3. English Translation (from Tafheem-ul-Quran)

13. The unbelievers said to their Messengers: “We shall certainly banish you from our land unless you revert to our ways.” Thereupon their Lord revealed to them: “We will most certainly destroy the wrong-doers,
14. and will most certainly cause you to settle in the land after them. This is for him who fears to stand before My Court and fears My warning.”
15. Then they [the Messengers] sought judgement [from Allah], and every obstinate tyrant [was] frustrated.

4. Tafseer (Explanation) from Tafheem-ul-Quran by Maududi

This Tafseer explains the escalation of the conflict, the divine assurance, and the final outcome.

Verse 14:13 – The Ultimatum and Divine Reassurance

  • The Threat of the Disbelievers: “We shall certainly banish you from our land unless you revert to our ways.”
    • This verse shows the conflict moving from verbal debate to active persecution. The disbelieving chiefs, unable to counter the Prophets’ logical arguments, resort to their political and social power. They issue a final ultimatum: either abandon your mission and rejoin our polytheistic system, or face exile. This is a classic tactic to crush religious freedom and reform.
  • The Divine Response: “Thereupon their Lord revealed to them: ‘We will most certainly destroy the wrong-doers.'”
    • At this critical moment, when the small band of believers is facing immense pressure, Allah sends down His reassurance directly to the Messengers. The promise is definitive: “We will destroy the wrong-doers.”
    • The term Aẓ-Ẓālimīn (the wrong-doers) is significant here. Their wrongdoing (ẓulm) is not just social injustice; it is the ultimate injustice of associating partners with Allah (shirk) and persecuting those who call to the truth.

Verse 14:14 – The Promise of Succession and its Condition

  • The Promise of Inheritance: “and will most certainly cause you to settle in the land after them.”
    • This is a profound and recurring promise in the Quran. It states that the righteous believers will eventually inherit the very land from which they were threatened with exile. This was historically manifested in the stories of Prophets like Musa (Moses) and Muhammad (peace be upon them), where the oppressed believers eventually became the establishers of a new, righteous civilization in that land.
  • The Condition for the Promise: “This is for him who fears to stand before My Court and fears My warning.”
    • Maududi explains that this grand promise is not automatic or unconditional. It is reserved for those who possess two specific qualities of heart:
      1. “Fears to stand before My Court” (Khāfa Maqāmī): This is a deep, conscious awareness of the ultimate accountability before Allah on the Day of Judgement. This fear (Khashyah) is not a paralyzing terror but a profound reverence and caution that prevents a person from disobeying Allah.
      2. “Fears My warning” (Khāfa Wa`īd): This refers to the fear of Allah’s punishment in this world and the Hereafter. It is the practical aspect of the first fear, leading the believer to avoid the actions that would warrant that punishment.
    In essence, the promise of victory and inheritance is for those whose faith is sincere and who are motivated by their accountability to Allah, not merely worldly desires.

Verse 14:15 – The Final Appeal and Outcome

  • “Then they [the Messengers] sought judgement [from Allah]” (Wastaftaḥū)
    • After receiving the divine reassurance, the Messengers and their followers did not sit back passively. They actively “sought judgement” or “prayed for victory” (Istiftāḥ) from Allah. This signifies turning to Allah in prayer, asking Him to manifest the truth and defeat falsehood, and to execute the judgement He had promised.
  • “and every obstinate tyrant [was] frustrated” (wa khāba kullu jabbārin `anīd)
    • This is the ultimate conclusion of the struggle. The word Jabbār means a haughty, powerful tyrant who crushes others under his will. `Anīd means obstinately stubborn in disbelief.
    • The verse declares that every single person who possesses these two traits—tyrannical power and stubbornness in rejecting the truth—is ultimately doomed to failure and frustration (Khāba). Their plans are foiled, their power is stripped away, and their legacy is one of disgrace, both in this world and the next.

Summary

Maududi’s Tafseer of these verses provides a powerful narrative of the spiritual struggle:

  1. Persecution: The enemies of truth escalate to threats and oppression.
  2. Divine Assurance: Allah promises the believers ultimate victory and the destruction of the oppressors.
  3. Condition for Victory: This triumph is linked to the believers’ sincere piety and consciousness of Allah.
  4. Final Outcome: Through prayer and reliance on Allah, the believers witness the complete failure of every arrogant tyrant who opposed the divine message.

TAFSEER Al Tabari

Verse 13 (Surah Ibrahim 14:13)

  • Arabic Text: وَقَالَ الَّذِينَ كَفَرُوا لِرُسُلِهِمْ لَنُخْرِجَنَّكُم مِّنْ أَرْضِنَا أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا فَأَوْحَى إِلَيْهِمْ رَبُّهُمْ لَنُهْلِكَنَّ الظَّالِمِينَ
  • English Translation: And those who disbelieved said to their messengers, “We will surely drive you out of our land or you must return to our religion.” So their Lord inspired to them, “We will surely destroy the wrongdoers.”
  • Tafseer/Commentary (Al-Tabari): Abu Ja’far said: The Exalted One says: “And those who disbelieved said to their messengers, ‘We will surely evict you from our land, or you will surely return to our religion.'” This means: When they invited them to the monotheism of God and dedicating worship to Him alone, and to abandon the worship of idols and false gods. “We will surely evict you from our lands,” meaning: We will expel you from our countries and drive you out of them. “Or you will surely return to our religion,” meaning: Unless you return to our religion which we follow, that is, the worship of idols.

He included in the phrase “or you will surely return” a lam (لـ), which is in the sense of a conditional clause, as if it were the response to an oath. The meaning of the speech is: We will surely evict you from our land, or you will return to our religion.

The meaning of “or” here is like “unless” or “until,” just as one says in speech: “I will strike you or you will confess to me.” Some Arabs make what follows “or” in such a position an annexation to what precedes it, if what precedes it is in jussive mood, they make it jussive, and if it is in accusative, they make it accusative, and if it has a lam, they place a lam in it, since “or” is a particle of coordination. Others among them accusatively inflect what follows “or” in all cases, so that by its accusative inflection it is known that it is disconnected from what precedes it, as Imru’ al-Qais said:

“بَكَى صَـاحِبِي لَمَّـا رَأَى الدَّرْبَ دُونَهُ
وَأَيْقَــنَ أَنَّـــا لاحِقَــانِ بِقَيْصَـرَا
فَقُلْــتُ لَـهُ: لا تَبْــكِ عَيْنُـكَ إِنَّمَـا
نُحَــاوِلُ مُلْكًــا أَوْ نَمُـوتَ فَنُعْـذرَا”

So he accusatively inflected “we die and be excused,” although “we strive” is raised, because he meant: Unless we die, or until we die. And from this is the saying of another:

“لا أَسْــتَطِيعُ نزوعًـا عَـن مَوَدَّتِهَـا
أَوْ يَصْنَـعَ الْحُـبُّ بِي غَيْرَ الَّذِي صَنَعَا”

And His saying: “Then their Lord revealed to them, ‘We will surely destroy the wrongdoers,'” those who wronged themselves by disbelieving, thus incurring the punishment of God upon themselves through their disbelief. It is also possible that it was said to them: “The wrongdoers” are those whom they worship from the idols and gods whose worship is not permissible, so by placing worship where it does not belong, which is injustice, they are called wrongdoers thereby. 21

Verse 14 (Surah Ibrahim 14:14)

  • Arabic Text: وَلَنُسْكِنَنَّكُمُ الْأَرْضَ مِن بَعْدِهِمْ ذَٰلِكَ لِمَنْ خَافَ مَقَامِي وَخَافَ وَعِيدِ
  • English Translation: And We will surely cause you to dwell in the land after them. That is for he who fears My position and fears My threat.
  • Tafseer/Commentary (Al-Tabari): The verse states: “And We will surely settle you in the land after them,” which is a promise from God to His prophets of victory over the disbelievers among their people. This occurs after nations of the messengers persist in disbelief and threaten their prophets with harm. God reveals to them the destruction of those who disbelieve in them from their nations and promises them victory. All of this serves as a warning and threat from God to the polytheists among the people of the Prophet Muhammad (peace be upon him) for their disbelief in him, their boldness against his Prophet, and as strengthening for Muhammad (peace be upon him) and an order for him to be patient with the harm he faces from the polytheists among his people, as the previous messengers of firm resolve endured. It affirms that the outcome for those who disbelieve is destruction, and the consequence is victory over them, as is God’s tradition with those who came before.

Narrated by Bishr: Bishr reported to us, Yazid reported to us, Sa’id reported from Qatadah: “And We will surely settle you in the land after them” – he said: [This] promises them victory in this world and Paradise in the Hereafter.

The phrase “that is for whoever fears My station and fears My threat” means: Thus is My action for whoever fears his standing before Me, and fears My warning, so he guards against Me by obedience and avoids My displeasure. [God] will grant him victory over what his enemies intended for him in harm and oppression, destroy his enemy, disgrace him, and inherit his land and dwellings to him.

The phrase “for whoever fears My station” means as stated: for whoever fears his standing before Me such that he will be made to stand there for the accounting, as God said: “And you make your provision that you deny” (Surah al-Waqiah: 82), meaning: And you make your provision – Mine for you – that you deny. This is because the Arabs attribute their actions to themselves and to what they cause upon it, saying: “I have rejoiced at seeing you, and at my seeing you.” Similarly for this. 20

Verse 15 (Surah Ibrahim 14:15)

  • Arabic Text: وَاسْتَفْتَحُوا وَخَابَ كُلُّ جَبَّارٍ عَنِيدٍ
  • English Translation: And they requested victory from Allah, and disappointed, indeed, is every obstinate tyrant.
  • Tafseer/Commentary (Al-Tabari): Al-Tabari explains that “واستفتحوا” means the messengers sought victory or help from God against their disbelieving people. “وخاب كل جبار عنيد” indicates the failure and ruin of every arrogant, tyrannical obstinate person who deviates from affirming God’s oneness and devoting worship to Him alone. Terms like “عنيد,” “عاند,” and “عَنُود” are synonymous, denoting opposition to truth. “Jabbār” conveys clear arrogance, tyranny, or might.

He cites scholars: Mujāhid views the messengers as seeking divine aid against opponents of truth. Ibn ʿAbbās describes messengers and believers enduring oppression but commanded by God to seek help, trusting in Him for victory over tyrants, with a promise of inheritance of the earth. Ibrahim al-Nakha’i sees “عنيد” as deviation from truth. Qatādah emphasizes the obstinate refusal to declare Lā ilāha illā Allāh, turning away from truth. Ibn Zayd interprets “استفتحوا” as nations invoking immediate punishment as a test of truth, akin to requests in other Qur’anic accounts, but delayed by God.

All align on the verse’s theme: divine aid to prophets leads to the downfall of arrogant rejectors. 22

Verse-by-Verse Analysis

Surah Al-Ikhlas, 112: 1-4

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Audio discussion of the summary:

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قُلۡ هُوَ اللّٰهُ اَحَدٌ​ ۚ‏ ﴿112:1﴾ اَللّٰهُ الصَّمَدُ​ ۚ‏﴿112:2﴾ لَمۡ يَلِدۡ   ۙ وَلَمۡ يُوۡلَدۡ ۙ‏ ﴿112:3﴾ وَلَمۡ يَكُنۡ لَّهٗ كُفُوًا اَحَدٌ‏ ﴿112:4﴾

(112:1) Say:1 “He is Allah,2 the One and Unique;3 (112:2) Allah, Who is in need of none and of Whom all are in need;4 (112:3) He neither begot any nor was He begotten,5 (112:4) and none is comparable to Him.”6

Notes

1. The first addressee of this command is the Prophet (peace be upon him) himself for it was he who was asked: Who is your Lord and what is He like. Again it was he who was commanded to answer the question in the following words. But after him every believer is its addressee. He too should say what the Prophet (peace be upon him) had been commanded to say. 

2. That is, my Lord to Whom you want to be introduced is none but Allah. This is the first answer to the questions, and it means: I have not introduced a new lord who I want you to worship beside all other gods, but it is the same Being you know by the name of Allah. Allah was not an unfamiliar word for the Arabs. They had been using this very word for the Creator of the universe since the earliest times, and they did not apply this word to any of their other gods. For the other gods they used the word ilah. Then their beliefs about Allah had become fully manifest at the time Abraha invaded Makkah. At that time there existed 360 idols of gods (ilahs) in and around the Kabah, but the polytheists forsaking all of them had invoked only Allah for protection. In other words, they knew in their hearts that no ilah could help them on that critical occasion except Allah. The Kabah was also called Bait-Allah by them and not Baitilahs after their self-made gods. At many places in the Quran the polytheistic Arabian belief about Allah has been expressed, thus: 

In Surah Az-Zukhruf it has been said: If you ask them who created them, they will surely say, Allah. (verse 87). 

In Surah Al-Ankabuut: If you ask them, who has created the earth and the heavens and who has subjected the moon and the sun. They will surely say: Allah. And if you ask them, who sent down rainwater from the sky and thereby raised the dead earth back to life. They will surely say: Allah. (verses 61-63).

In Surah Al-Muminun: Say to them, tell me, if you know, whose is the earth and all who dwell in it. They will say, Allah’s. Say to them: To whom do the seven heavens and the Glorious Throne belong. They will say: To Allah. Say to them: Tell me, if you know, whose is the sovereignty over everything. And who is that Being who gives protection while none else can give protection against Him. They will surely reply: This power belongs to Allah. (verses 84-89).

In Surah Younus: Ask them: Who provides for you from the heavens and the earth. Who has power over the faculties of hearing and sight. Who brings forth the living from the dead and the dead from the living. Who directs the system of the universe. They will surely reply: Allah. (verse 31). 

Again in Surah Younus at another place: When you set sails in ships, rejoicing over a fair breeze, then all of a sudden a strong wind begins to rage against the passengers and waves begin to surge upon them from every side and they realize that they have been encircled by the tempest. At that time they pray to Allah with sincere faith, saying: If you deliver us from this peril, we will become Your grateful servants. But when He delivers them, the same people begin to rebel on the earth against the truth. (verses 22-23). 

The same thing has been reiterated in Surah Bani Israil, thus: When a misfortune befalls you on the sea, all of those whom you invoke for help fail you but He (is there to help you), yet when He brings you safe to land, you turn away from Him. (verse 67). 

Keeping these verses in view, let us consider that when the people asked: Who is your Lord and what is He like to Whom service and worship you call us. The answer given was Huwa Allah: He is Allah. This answer by itself gives the meaning: My Lord is He whom you yourself acknowledge as your own as well as the whole world’s Creator, its Master, Sustainer and Administrator, and He whom you invoke for help at critical times beside all other deities, and I invite you to His service alone. This answer comprehends all the perfect and excellent attributes of Allah. Therefore, it is not at all conceivable that the Creator of the universe, its Administrator and Disposer of its affairs, Sustainer of all the creatures living in it, and the Helper of the servants in times of hardship, would not be living, hearing and seeing, that He would not be an All-Powerful, All-Knowing, All- Wise, All-Merciful and All-Kind Sovereign. 

3. The scholars have explained the sentence Huwa-Allahu Ahad syntactically, but in our opinion its explanation which perfectly corresponds to the context is that Huwa is the subject and Allahu its predicate, and Ahad-un its second predicate. According to this parsing the sentence means: He (about Whom you are questioning me) is Allah, is One and only one. Another meaning can also be, and according to language rules it is not wrong either: He is Allah, the One. 

Here, the first thing to be understood is the unusual use of ahad in this sentence. Usually this word is either used in the possessive case as yaum ul-ahad (first day of the week), or to indicate total negative as Ma jaa a-ni ahad-un (No one has come to me), or in common questions like Hal indaka ahadun (Is there anyone with you), or in conditional clauses like Injaa-ka ahad-un (If someone comes to you), or in counting as ahad, ithnan, ahad ashar (one, two, eleven). Apart from these uses, there is no precedent in the pre-Quranic Arabic that the mere word ahad might have been used as an adjective for a person or thing. After the revelation of the Quran this word has been used only for the Being of Allah, and for no one else. This extraordinary use by itself shows that being single, unique and matchless is a fundamental attribute of Allah; no one else in the world is qualified with this quality: He is One, He has no equal. 

Then, keeping in view the questions that the polytheists and the followers of earlier scriptures asked the Prophet (peace be upon him) about his Lord, let us see how they were answered with ahad-un after Huwa-Allah. 

First, it means: He alone is the Sustainer: no one else has any share or part in providence and since He alone can be the Ilah (Deity) Who is Master and Sustainer, therefore, no one else is His associate in Divinity either.

Secondly, it also means He alone is the Creator of the universe: no one else is His associate in this work of creation. He alone is the Master of the universe, the Disposer and Administrator of its system, the Sustainer of His creatures, Helper and Rescuer in times of hardship; no one else has any share or part whatever in the works of Godhead, which as you yourselves acknowledge, are works of Allah.

Thirdly, since they had also asked the questions: Of what is your Lord made? What is His ancestry? What is his sex? From whom has He inherited the world and who will inherit it after Him? All these questions have been answered with one word ahad for Allah. It means: 

(1) He alone has been, and will be, God forever; neither was there a God before Him, nor will there be any after Him. 

(2) There is no race of gods to which He may belong as a member: He is God, One and Single, and none is homogeneous with Him. 

(3) His being is not merely One (wahid but ahad, in which there is no tinge of plurality in any way: 

He is not a compound being, which may be analyzable or divisible, which may have a form and shape, which may be residing somewhere, or may contain or include something, which may have a color, which may have some limbs, which may have a direction, and which may be variable or changeable in any way. Free from every kind of plurality He alone is a Being who is Ahad in every aspect. (Here, one should fully understand that the word wahid is used in Arabic just like the word one in English. A collection consisting of great pluralities is collectively called wahid or one, as one man, one nation, one country, one world, even one universe, and every separate part of a collection is also called one. But the word Ahad is not used for anyone except Allah. That is why wherever in the Quran the word wahid has been used for Allah, He has been called Ilah wahid (one Deity), or AllahulWahid- al-Qahhar (One Allah Who is Omnipotent), and nowhere just wahid, for this word is also used for the things which contain pluralities of different kinds in their being. On the contrary, for Allah and only for Allah the word Ahad has been used absolutely, for He alone is the Being Who exists without any plurality in any way, Whose Oneness is perfect in every way. 

4. The word used in the original is samad of which the root is smd. A look at the derivatives in Arabic from this root will show how comprehensive and vast this word is in meaning. (Lexical discussion of the meanings of the derivatives is omitted). 

On the basis of these lexical meanings the explanations of the word as-Samad in the verse Allah-us-Samad, which have been reported from the companions, their immediate successors and the later scholars are given below: 

Ali, Ikrimah and Kab Ahbar: Samad is he who has no superior. 

Abdullah bin Masud, Abdullah bin Abbas and Abu Wail Shaqiq bin Salamah: The chieftain whose chieftaincy is perfect and of the most extraordinary kind.

Another view of Ibn Abbas: Samad is he to whom the people turn when afflicted with a calamity. Still another view of his: The chieftain who in his chieftaincy, in his nobility and glory, in his clemency and forbearance, in his knowledge and wisdom is perfect. 

Abu Hurairah: He who is independent of all and all others are dependent upon him. 

Other views of Ikrimah: He from whom nothing ever has come out, nor normally comes out, who neither eats nor drinks. Views containing the same meaning have been related from Shabi and Muhammad bin Kab al-Kurazi also. 

Suddi: The one to whom the people turn for obtaining the things they need and for help in hardships. 

Saeed bin Jubair: He who is perfect in all his attributes and works. 

Rabi bin Jubair: He who is immune from every calamity. 

Muqatil bin Hayyan: He who is faultless. 

Ibn Kaysan: He who is exclusive in his attributes. 

Hasan Basri and Qatadah: He who is ever-living and immortal. Similar views have been related from Mujahid, Mamar and Murrat alHamadani also. 

Murrat al-Hamadani’s another view is: He who decides whatever he wills and does whatever he wills, without there being anyone to revise his judgment and decision. 

Ibrahim Nakhai: He to whom the people turn for fulfillment of their desires.

Abu Bakr al-Anbari: There is no difference of opinion among the lexicographers that samad is the chief who has no superior and to whom the people turn for fulfillment of their desires and needs and in connection with other affairs. Similar to this is the view of Az-Zajjaj, who says Samad is he in whom leadership has been perfected, and to whom one turns for fulfillment of his needs and desires.

Now, let us consider why Allahu-Ahad has been said in the first sentence and why Allah-us-Samad in this sentence. About the word ahad we have explained above that it is exclusively used for Allah, and for none else. That is why it has been used as ahad, in the indefinite sense. But since the word samad is used for creatures also, Allall-us-Samad has been said instead of Allah Samad, which signifies that real and true Samad is Allah alone. If a creature is samad in one sense, it may not be samad in some other sense, for it is mortal, not immortal; it is analyzable and divisible, is compound, its parts can scatter away any time; some creatures are dependent upon it, and upon others it is dependent; its chieftaincy is relative and not absolute; it is superior to certain things and certain other things are superior to it; it can fulfill some desires of some creatures but it is not in the power of any creature to fulfill all the desires of all the creatures, On the contrary, Allah is perfect in His attributes of Samad in every respect; the whole world is dependent upon Him in its needs, but He is not dependent upon anyone; everything in the world turns to Him, consciously or unconsciously, for its survival and for fulfillment of the needs of everyone; He is Immortal and Ever-living; He sustains others and is not sustained by anyone; He is Single and Unique, not compound so as to be analyzable and divisible; His sovereignty prevails over entire universe and He is Supreme in every sense. Therefore, He is not only Samad but As-Samad, i.e. the Only and One Being Who is wholly and perfectly qualified with the attribute of samad in the true sense.

Then, since He is As-Samad, it is necessary that He should be Unique, One and Only, for such a being can only be One, which is not dependent upon anyone and upon whom everyone else may be dependent; two or more beings cannot be self-sufficient and fulfillers of the needs of all. Furthermore, His being As-samad also requires that He alone should be the Deity, none else, for no sensible person would worship and serve the one who had no power and authority to fulfill the needs of others.

5. The polytheists in every age have adopted the concept that like men, gods also belong to a species, which has many members and they also get married, beget and are begotten. They did not even regard Allah, Lord of the universe, as supreme and above this concept of ignorance, and even proposed children for Him. Thus, the Arabian belief as stated in the Quran was that they regarded the angels as daughters of Allah. The Prophetic communities too could not remain immune from this creed of paganism. They too adopted the creed of holding one saintly person or another as son of God. Two kinds of concepts have always been mixed up in these debasing superstitions. Some people thought that those whom they regarded as Allah’s children, were descended from him in the natural way and some others claimed that the one whom they called son of God, had been adopted by Allah Himself as a son. Although they could not dare call anyone as, God forbid, father of God, obviously human mind cannot remain immune against such a concept that God too should be regarded as a son of somebody when it is conceived that He is not free from sex and procreation and that He too, like man, is the kind of being which begets children and needs to adopt a son in case it is childless, That is why one of the questions asked of the Prophet (peace be upon him) was: What is the ancestry of Allah, and another was: From whom has He inherited the world and who will inherit it after Him. 

If these assumptions of ignorance are analyzed, it becomes obvious that they logically necessitate the assumption of some other things as well. 

First, that God should not be One, but there should be a species of Gods, and its members should be associates in the attributes, acts and powers of Divinity. This not only follows from assuming God begetting children but also from assuming that He has adopted someone as a son, for the adopted son of somebody can inevitably be of his own kind. And when, God forbid, he is of the same kind as God, it cannot be denied that he too possesses attributes of Godhead. 

Second, that the children cannot be conceived unless the male and the female combine and some substance from the father and the mother unites to take the shape of child. Therefore, the assumption that God begets children necessitates that He should, God forbid, be a material and physical entity, should have a wife of His own species, and some substance also should issue from His body.

Third, that wherever there is sex and procreation, it is there because individuals are mortal and for the survival of their species it is inevitable that they should beget children to perpetuate the race. Thus, the assumption that God begets children also necessitates that He should, God forbid, Himself be mortal, and immortality should belong to the species of Gods, not to God Himself. Furthermore, it also necessitates that like all mortal individuals, God also, God forbid, should have a beginning and an end. For the individuals of the species whose survival depends upon sex and procreation neither exist since eternity nor will exist till eternity. 

Fourth, that the object of adopting some one as a son is that a childless person needs a helper in his lifetime and an heir after his death. Therefore, the supposition that Allah has adopted a son inevitably amounts to ascribing all those weaknesses to His sublime Being which characterize mortal man. 

Although all these assumptions are destroyed as soon as Allah is called and described as Ahad and As-Samad, yet when it is said: Neither has He an offspring nor is He the offspring of another, there remains no room for any ambiguity in this regard. Then, since these concepts are the most potent factors of polytheism with regard to Divine Being, Allah has refuted them clearly and absolutely not only in Surah Al-Ikhlas but has also reiterated this theme at different places in different ways so that the people may understand the truth fully. For example let us consider the following verses: 

Allah is only One Deity: He is far too exalted that He should have a son: whatever is in the heavens and whatever is in the earth belongs to Him. (Surah An-Nisa, Ayat 171). 

Note it well: they, in fact, invent a falsehood when they say, Allah has children. They are utter liars. (Surah As-Saaffat, Ayats 151-152). 

They have invented a blood-relationship between Allah and the angels, whereas the angels know well that these people will be brought up (as culprits). (Surah As-Saaffat, Ayat 158). 

These people have made some of His servants to be part of Him. The fact is that man is manifestly ungrateful. (Surah Az-Zukhruf, Ayat l5). 

Yet the people have set up the Jinn as partners with Allah, whereas He is their Creator; they have also invented for Him sons and daughters without having any knowledge, whereas He is absolutely free from and exalted far above the things they say. He is the Originator of the heavens and the earth: how should He have a son, when He has no consort? He has created each and every thing. (Surah AlAnaam, Ayats 100-101). 

They say: the Merciful has offspring. Glory be to Allah! They (whom they describe as His offspring) are His mere servants who have been honored. (Surah Al-Anbiya, Ayat 26). 

They remarked: Allah has taken a son to himself. Allah is All-pure: He is Self Sufficient. He is the Owner of everything that is in the heavens and the earth. Have you any authority for what you say? What, do you ascribe to Allah that of which you have no knowledge. (Surah Younus, Ayat 68). 

And (O Prophet) say: Praise is for Allah who has begotten no son nor has any partner in His Kingdom nor is helpless to need any supporter. (Surah Bani Israil, Ayat 111). 

Allah has no offspring, and there is no other deity as a partner with Him. (Surah Al-Muminun, Ayat 91). 

In these verses the belief of the people who ascribe real as adopted children to Allah, has been refuted from every aspect, and its being a false belief has also been proved by argument. These and many other Quranic verses of the same theme further explain Surah Al-Ikhlas. 

6. The word kufu as used in the original means an example, a similar thing, the one equal in rank and position. In the matter of marriage, kufu means that the boy and the girl should match each other socially. Thus, the verse means that there is no one in the entire universe, nor ever was, nor ever can be, who is similar to Allah, or equal in rank with Him, or resembling Him in His attributes, works and powers in any degree whatever.

Tafseer Summaries, Urdu Content

CHAPTER AL FATIHA

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Surah Al-Fatihah
From Tafheem ul-Quran — Sayyid Abul A’la Mawdudi

Name
Its name “Al-Fatihah” is derived from the nature of its content. “Fatihah” refers to that which opens or inaugurates a subject, a book, or any matter. In other words, it carries the same meaning as “preface” or “opening statement.”

Period of Revelation
This Surah belongs to the very earliest period of the Prophethood of Muhammad ﷺ. In fact, reliable narrations indicate that it was the first complete Surah to be revealed to Muhammad ﷺ. Before this, only scattered individual verses had been revealed — those found in Surah Al-Alaq, Surah Al-Muzzammil, and Surah Al-Muddaththir and similar early revelations.

Subject Matter
In essence, this Surah is a prayer — one that Allah Himself has taught to every person who begins the study of this Book.
Its placement at the very beginning of the Quran carries a profound message: “If you truly wish to benefit from this Book, then first make this supplication to the Lord of all the worlds.”
By nature, a human being only supplicates for that which he genuinely desires and seeks in his heart. And he supplicates only when he believes that what he seeks lies within the power of the One he is calling upon.
Thus, by placing this prayer at the opening of the Quran, mankind is essentially being guided toward three things:
∙ Read this Book in search of the straight path
∙ Approach it with the mindset of a sincere seeker of truth
∙ Recognise that the ultimate source of all knowledge is Allah, and therefore begin reading by turning to Him alone for guidance

The Real Relationship Between Al-Fatihah and the Quran
Once this is properly understood, something remarkable becomes clear on its own.
The true relationship between Surah Al-Fatihah and the Quran is not that of a book and its preface.
It is the relationship of a prayer and its answer.
Surah Al-Fatihah is the supplication of the servant.
The Quran is Allah’s response to that supplication.
The servant calls out:
“O my Lord — guide me.”
And in answer, the Lord places the entire Quran before him, saying:
“Here is the guidance and direction that you asked of Me.”

SubhanAllah — what a relationship. The reader has not even opened the Book yet, and Allah has already taught him how to ask. And the moment he asks, the entire Quran stands as the answer. 🌿

 اللّٰهِ الرَّحْمٰنِ الرَّحِيْمِ

اَلۡحَمۡدُ لِلّٰہِ رَبِّ الۡعٰلَمِیۡنَ ۙ﴿۱﴾ الرَّحۡمٰنِ الرَّحِیۡمِ ۙ﴿۲﴾ مٰلِکِ یَوۡمِ الدِّیۡنِ ؕ﴿۳﴾ اِیَّاکَ نَعۡبُدُ وَ اِیَّاکَ نَسۡتَعِیۡنُ ؕ﴿۴﴾ اِہۡدِ نَا الصِّرَاطَ الۡمُسۡتَقِیۡمَ ۙ﴿۵﴾ صِرَاطَ الَّذِیۡنَ اَنۡعَمۡتَ عَلَیۡہِمۡ ۙ۬ غَیۡرِ الۡمَغۡضُوۡبِ عَلَیۡہِمۡ وَ لَا الضَّآلِّیۡنَ ٪﴿۷﴾

Surah Al-Fatihah — Translation with Footnotes
(From Tafheem ul-Quran by Sayyid Abul Ala Mawdudi)

The Verse
In the name of Allah, the Most Gracious, the Most Merciful.
All praise is for Allah alone,² the Lord³ of all the worlds, the Most Gracious, the Most Merciful,⁴ the Master of the Day of Recompense.⁵ You alone we worship,⁶ and from You alone we seek help.⁷ Guide us to the straight path⁸ — the path of those whom You have blessed,⁹ who have not incurred Your wrath, and who have not gone astray.¹⁰

Footnote 2
As we have explained in the preface, Surah Al-Fatihah is in essence a supplication — but this supplication opens with praise of the One from Whom we wish to ask. This is, in effect, a lesson in proper conduct: when you make a request, make it with refinement and dignity. It is no mark of courtesy to blurt out your need the moment you open your mouth. True refinement demands that before asking, you first acknowledge the excellence, the favours, and the greatness of the One you are addressing.
We praise anyone for one of two reasons: either because they possess beauty, virtue, and perfection in themselves — regardless of how their qualities affect us — or because they have been a benefactor to us, and we speak of their excellences out of a sense of gratitude. Allah’s praise befits Him in both capacities. Both our sense of appreciation and our sense of gratitude demand that our tongues be ever engaged in His praise.
And it is not merely that praise belongs to Allah — the truth is that praise belongs to Allah alone. With this, a great reality is unveiled: one whose very first stroke severs the root of creature-worship. Wherever in this world any beauty, any virtue, any perfection is found — in whatever form and in whatever thing — its ultimate source is Allah alone. No human being, no angel, no planet, no creature whatsoever possesses excellence of its own — it is entirely a gift from Allah. Therefore, if anyone deserves that we become devoted and worshipful, grateful and thankful, humble and obedient before them, it is the Creator of all perfection — not merely the bearer of it.

Footnote 3
The word Rabb is used in Arabic with three distinct meanings:
1. Owner and Master
2. Nurturer — one who raises, sustains, looks after, and guards
3. Sovereign, Ruler, Administrator, and Organiser
Allah is the Rabb of all the universe in all three of these senses.

Footnote 4
It is characteristic of human beings that when something strikes them as extraordinarily great, they express it through words of hyperbole. And if, after using one superlative, they feel the full abundance of that thing has not been adequately conveyed, they add yet another word of the same meaning — to make up for what still seems lacking in the first. This very principle underlies the addition of Raheem after Rahman in praising Allah.
Rahman is already among the most emphatic forms of exaggeration in Arabic. Yet Allah’s mercy and kindness toward His creation is so immense, so vast, so boundless and beyond measure, that even the most emphatic word leaves one unsatisfied. To do greater justice to its abundance, the word Raheem is then added as well.
The analogy is this: when describing someone’s generosity, we say sakhi (generous), but feeling it still insufficient, we add daata (the great giver). When praising a fair complexion, gora (fair) seems not quite enough, so we add chittaa (brilliantly white). When describing great height, lamba (tall) does not fully satisfy, so we follow it with tarranga (towering).

Footnote 5
That is: the Owner of the Day when all generations — past and future — will be gathered, their life’s record will be examined, and every human being will receive the full recompense of their deeds.
After calling Allah Rahman and Raheem, the addition of Master of the Day of Recompense reveals that He is not merely compassionate — He is also just. And He is a just judge of such absolute authority that on the Day of Final Judgment, all sovereignty will rest with Him alone. No one will be able to obstruct His punishment, and no one will be able to prevent His reward.
Thus, on the basis of His lordship and mercy we love Him — but on the basis of His justice we also fear Him. And we carry the awareness that the good or ill of our ultimate end rests entirely in His hands.

Footnote 6
The word ’ibadah is also used in Arabic with three meanings:
1. Worship and veneration
2. Obedience and compliance
3. Servitude and submission
All three meanings are intended here simultaneously. That is: we are Your worshippers, Your obedient servants, and Your bondsmen. And it is not merely that we maintain this relationship with You — the truth is that we maintain this relationship with You alone. In none of these three senses does anyone else hold the position of our object of worship.

Footnote 7
That is: our relationship with You is not limited to worship alone — we also direct our dependence and reliance entirely toward You. We know that You alone are the Lord of all creation, that all power rests in Your hands, and that You alone are the sole Owner of all blessings. Therefore, in seeking to fulfil our needs, we turn to You, we extend our hands before You alone, and our trust rests upon Your help. It is on this very basis that we now come before You with our petition.

Footnote 8
That is: show us, in every domain of life — in thought, in action, in conduct — the way that is entirely correct; a way in which there is no risk of error in vision, error in deed, or disgrace; a way by treading which we may attain true success and felicity.
This is the petition that the servant places before his Lord at the very outset of the Quran. His plea is: grant us Your guidance and inform us — in this labyrinth of speculative philosophies, what is the ultimate truth of reality? Among these competing moral theories, which is the correct moral order? Among life’s countless winding tracks, which is the straight and clear highway of thought and action?

Footnote 9
This is a description of the straight path whose knowledge we are seeking from Allah. That is: the path upon which Your chosen and favoured servants have always walked. That unerring path upon which — from the most ancient of times to today — whoever walked it, whether individual or community, became deserving of Your blessings and was abundantly enriched with Your favours.

Footnote 10
That is: by “those who have been blessed,” we do not mean those who are apparently and temporarily endowed with worldly blessings, yet are in reality deserving of Your wrath, and have lost their way to true success and felicity. This negative clarification itself makes plain what we do mean by “blessings”: the real and enduring blessings that come as a result of righteousness and God’s pleasure — not the temporary and deceptive blessings that in former times were granted to the Pharaohs, the Nimrods, and the Qaruns, and that even today, before our very eyes, are possessed by great oppressors, wrongdoers, and those gone astray.

SubhanAllah — may this opening of the Divine Book illuminate our path. Alhamdulillahi Rabbil ’Alamin.

اللہ کے نام سے جو رحمان و رحیم ہے۔

تعریف اللہ ہی کے لیے ہے 2 جو تمام کائنات کا رب 3 ہے ، رحمان اور رحیم ہے 4روزِ جزا کا مالک 5ہے۔ہم تیری ہی عبادت6 کرتے ہیں اور تجھی سے مدد مانگتے ہیں 7۔ ہمیں سیدھا راستہ دکھا 8، ان لوگوں کاراستہ جن پر تو نے انعام فرمایا 9 ، جو معتوب نہیں ہوئے، جو بھٹکے ہوئے نہیں ہیں 10 ۔

سُوْرَةُ الْفَاتِحَة حاشیہ نمبر :2

جیسا کہ ہم دیباچہ میں بیان کر چکے ہیں سورہ فاتحہ اصل میں تو ایک دعا ہے ، لیکن دعا کی ابتدا اس ہستی کی تعریف سے کی جارہی ہے جس سے ہم دعا مانگنا چاہتے ہیں ۔یہ گویا اس امر کی تعلیم ہے کہ دعا جب مانگو تو مہذب طریقہ سے مانگو۔یہ کوئی تہذیب نہیں ہے کہ منہ کھولتے ہی جھٹ اپنا مطلب پیش کر دیا ۔ تہذیب کا تقاضا یہ ہے کہ جس سے دعا کر رہے ہو ، پہلے اس کی خوبی کا ،اس کے احسانات اور اس کے مرتبے کا اعتراف کرو۔

تعریف ہم جس کی بھی کرتے ہیں ، دو وجوہ سے کیا کرتے ہیں۔ایک یہ کہ وہ بجائے خود حسن و خوبی اور کمال رکھتا ہو ، قطع نظر اس سے کہ ہم پر اس کے ان فضائل کا کیا اثر ہے۔ دوسرے یہ کہ وہ ہمارا محسن ہو اور ہم اعترافِ نعمت کے جذبہ سے سرشار ہو کر اس کی خوبیاں بیان کریں ۔ اللہ تعالیٰ کی تعریف ان دونوں حیثیتوں سے ہے۔ یہ ہماری قدر شناسی کا تقاضہ بھی ہے اور احسان شناسی کا بھی کہ ہم اس کے تعریف میں رَطبُ  اللّسان ہوں۔ 

اور بات صرف اتنی ہی نہیں ہے کہ تعریف اللہ کے لیےہے ، بلکہ صحیح یہ ہے کہ‘‘ تعریف اللہ ہی’’ کے لیے ہے۔ یہ بات کہہ کر ایک بڑی حقیقت پر سے پردہ اٹھا یا گیا ہے ، اور وہ حقیقت ایسی ہے جس کی پہلی ہی ضرب سے مخلوق پرستی کی جڑ کٹ جاتی ہے ۔ دنیا میں جہاں ، جس چیز اور جس شکل میں بھی کوئی حسن ، کوئی خوبی ،کوئی کمال ہے، اس کا سر چشمہ اللہ ہی کی ذات ہے ۔ کسی انسان ،کسی فرشتے ،کسی سیارے،غرض کسی مخلوق کا کمال بھی ذاتی نہیں ہے بلکہ اللہ کاعطیّہ ہے۔ پس اگر کوئی اس کا مستحق ہے کہ ہم اس کے گرویدہ اور پرستار،احسان مند اور شکر گذار ، نیاز مند اور خدمت گار بنیں تو وہ خالقِ کمال ہے نہ کہ صاحبِ کمال۔

سُوْرَةُ الْفَاتِحَة حاشیہ نمبر :3

رب کا لفظ عربی زبان میں تین معنوں میں بولا جاتا ہے ۔﴿١﴾مالک اور آقا۔﴿۲﴾مربیّ، پرورش کرنے والا، خبر گیری اور نگہبانی کرنے والا۔﴿۳﴾ فرمانروا، حاکم ، مدّبر اور منتظم ۔ اللہ تعالیٰ ان سب معنوں میں کائنات کا ربّ ہے

سُوْرَةُ الْفَاتِحَة حاشیہ نمبر :4

انسان کا خاصّہ ہے کہ جب کوئی چیز اس کی نگاہ میں بہت زیادہ ہوتی ہے تو وہ مبالغہ کے صیغوں میں اس کو بیان کرتاہے، اور اگر ایک مبالغہ کا لفظ بول کروہ محسوس کرتا ہے کہ اُس شے کی فراوانی کا حق ادا نہیں ہوا، تو پھر وہ اسی معنی کا ایک اور لفظ بولتا ہے تاکہ وہ کمی پوری ہوجائےجو اس کے نزدیک مبالغہ میں رہ گئی ہے۔ اللہ کی تعریف میں رحمن کا لفظ استعمال کرنے کے بعد پھر رحیم کا اضافہ کرنے میں بھی یہی نقطہ پوشیدہ ہے ۔ رحمان عربی زبان میں بڑے مبالغہ کا صیغہ ہے۔ لیکن خدا کی رحمت اور مہر بانی اپنی مخلوق پر اتنی زیادہ ہے ، اس قدر وسیع ہے، ایسی بے حد وحساب ہے کہ اس کے بیان میں بڑے سے بڑا مبالغہ کالفظ بول کر بھی جی نہیں بھرتا۔اس لیے اس کی فراوانی کا حق ادا کرنے کے لیے پھر رحیم کا لفظ مزید استعمال کیاگیا۔اس کی مثال ایسی ہے جیسے ہم کسی شخص کی فیاضی کے بیان میں ‘‘سخی ’’کا لفظ بول کر جب تشنگی محسوس کرتے ہیں تو اس پر ‘‘داتا ’’ کا اضافہ کرتے ہیں ۔رنگ کی تعریف میں جب ‘‘گورے ’’ کو کافی نہیں پاتے تو اس پر ‘‘چٹےّ ’’ کا لفظ اور بڑھا دیتےہیں ۔درازیِ قد کے ذکر میں جب ‘‘لمبا ’’ کہنے سے تسلّی نہیں ہوتی تو اس کے بعد ‘‘تڑنگا ’’ بھی کہتے ہیں۔

سُوْرَةُ الْفَاتِحَة حاشیہ نمبر :5

یعنی اُس دن کا مالک جبکہ تمام اگلی پچھلی نسلوں کو جمع کرکے ان کے کارنامہٴ زندگی کا حساب لیا جائیگا اور ہر انسان کواس کے عمل کا پورا صِلہ مل جائےگا۔ اللہ کی تعریف میں رحمان اور رحیم کہنے کے بعد مالک روزِجزاکہنے سے یہ بات نکلتی ہے کہ وہ نِرا مہربان ہی نہیں ہے بلکہ منصف بھی ہے، اور منصف بھی ایسا با اختیار منصف کہ آخری فیصلے کے روز وہی پورے اقتدار کا مالک ہوگا، نہ اس کی سزا میں کوئی مزاحم ہوسکے گا اور نہ جزا میں مانع۔ لہٰذا ہم اس کی ربوبیت اور رحمت کی بناء پر اس سے محبت ہی نہیں کرتے بلکہ اس کے انصاف کی بنا پراس سے ڈرتے بھی ہیں اوریہ احساس بھی رکھتے ہیں کہ ہمارے انجام کی بھلائی اوربُرائی بالکُلّیہ اُسی کے اختیارمیں ہے

سُوْرَةُ الْفَاتِحَة حاشیہ نمبر :6

عبادت کا لفظ بھی عربی زبان میں تین معنوں میں استعمال ہوتاہے۔ ﴿١﴾ پوجا اور پرستش ﴿۲﴾ اطاعت اور فرمانبرداری ﴿۳﴾ بندگی اور غلامی۔ اس مقام پر تینوں معنی بیک وقت مراد ہیں۔یعنی ہم تیرے پرستار بھی ہیں ،مطیع فرمان بھی اور بندہ و غلام بھی۔ اور بات صرف اتنی ہی نہیں ہے کہ ہم تیرے ساتھ یہ تعلق رکھتے ہیں ۔بلکہ واقعی حقیقت یہ ہے کہ ہمارا تعلق صرف تیرے ہی ساتھ ہے ۔ان تینوں معنوں میں سے کسی معنی میں بھی کوئی دوسرا ہمارا معبود نہیں ہے

سُوْرَةُ الْفَاتِحَة حاشیہ نمبر :7

یعنی تیرے ساتھ ہمارا تعلق محض عبادت ہی کا نہیں ہے بلکہ استعانت کا تعلق بھی ہم تیرے ہی ساتھ رکھتے ہیں ۔ہمیں معلوم ہے کہ ساری کائنات کا ربّ تو ہی ہے، اور ساری طاقتیں تیرے ہی ہاتھ میں ہیں ،اور ساری نعمتوں کا تو ہی اکیلا مالک ہے، اس لیے ہم اپنی حاجتوں کی طلب میں تیری طرف ہی رجوع کرتے ہیں ، تیرے ہی آگے ہمارا ہاتھ پھیلتا ہے اور تیری مدد پر ہمارا اعتماد ہے ۔ اسی بناپر ہم اپنی درخواست لے کر تیری خدمت میں حاضر ہورہے ہیں۔

سُوْرَةُ الْفَاتِحَة حاشیہ نمبر :8

یعنی زندگی کے ہر شعبہ میں خیال اور عمل اور برتاوٴ کا وہ طریقہ ہمیں بتا  جو بالکل صحیح ہو، جس میں غلط بینی اور غلط کاری اوربدنامی کا خطرہ نہ ہو، جس پر چل کہ ہم سچی فلاح وسعادت حاصل کر سکیں ——– یہ ہے وہ درخواست جو قرآن شروع کرتے ہوئے بندہ اپنے خدا کے حضور پیش کرتاہے ۔اس کی گزارش یہ ہے کہ آپ ہماری رہنمائی فرمائیں اور ہمیں بتائیں کہ قیاسی فلسفوں کی اس بھول بھلیاںمیں حقیقتِ نفس الامری کیا ہے، اخلاق کے ان مختلف نظریات میں صحیح نظامِ اخلاق کونسا ہے، زندگی کی اِن بے شمار پگڈنڈیوں کے درمیان فکر و عمل کی سیدھی اورصاف شاہراہ کونسی ہے۔

سُوْرَةُ الْفَاتِحَة حاشیہ نمبر :9

یہ اُس سیدھے راستہ کی تعریف ہے جس کا علم ہم اللہ تعالیٰ سے مانگ رہے ہیں۔یعنی وہ راستہ جس پر ہمیشہ سے تیرے منظورِ نظر لوگ چلتے رہے ہیں۔ وہ بے خطا راستہ کہ قدیم ترین زمانہ سے آج تک جو شخص اور جو گروہ بھی اس پر چلا وہ تیرے انعامات کا مستحق ہوٴا اور تیری نعمتوں سے مالامال ہوکر رہا۔

سُوْرَةُ الْفَاتِحَة حاشیہ نمبر :10

یعنی‘‘انعام’’پانے والوں سے ہماری مراد وہ لوگ نہیں ہیں جو بظاہر عارضی طور پر تیری دُنیوی نعمتوں سے سرفراز تو ہوتے ہیں مگر دراصل وہ تیرے غصب کے مستحق ہوٴا کرتے ہیں اور اپنی و سعادت کی راہ گم کیے ہوئے ہوتے ہیں۔اس سلبی تشریح سے یہ بات خود کھل جاتی ہے کہ ‘‘انعام’’سے ہماری مراد حقیقی اور پائدار انعامات ہیں جوراست روی اور خدا کی خوشنودی کے نتیجے میں ملا کرتے ہیں، نہ کہ وہ عارضی اور نمائشی انعامات جو پہلے بھی فرعونوں اور نمرودوں اور قارونوں کو ملتے رہے ہیں اور آج بھی ہماری آنکھوں کےسامنے بڑے بڑے ظالموں اوربدکاروں اور گمراہوں کو ملے ہوئے ہیں۔

Urdu Content, Verse-by-Verse Analysis

سوال و جواب: الٰہی نعمتوں پر ایک غور و فکر

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بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

اللہ کے نام سے جو بڑا مہربان، نہایت رحم والا ہے

قرآنی آیات پر مبنی — ذاتی غور و فکر اور گروہی مطالعہ کے لیے

حصہ اوّل: عدم سے وجود تک

س1. کیا کبھی ایسا وقت تھا جب ہم بالکل موجود نہ تھے؟

[Surah Al-Insan (76:1)]

هَلْ أَتَىٰ عَلَى الْإِنسَانِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئًا مَّذْكُورًا

ج. جی ہاں۔ قرآن مجید سورۃ الانسان (76:1) میں فرماتا ہے: “کیا انسان پر زمانے کا ایسا وقت نہیں گزرا جب وہ کوئی قابلِ ذکر چیز نہ تھا؟” اللہ کی مشیت سے پہلے ہم بالکل معدوم تھے — ذکر کے بھی قابل نہ تھے۔ یہ عاجزانہ حقیقت تمام شکرگزاری کا نقطۂ آغاز ہے۔

 

س2. قرآن ہماری جسمانی تخلیق کے مراحل کیسے بیان کرتا ہے؟

[Surah Al-Mu’minun (23:12–14)]

ثُمَّ أَنشَأْنَاهُ خَلْقًا آخَرَ ۚ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ

ج. سورۃ المؤمنون (23:12-14) میں اللہ تعالیٰ یہ سفر بیان فرماتا ہے: مٹی کے خلاصے سے، پھر ایک محفوظ رحم میں رکھے گئے نطفے سے، پھر علقہ، پھر مضغہ، پھر ہڈیاں، پھر ہڈیوں پر گوشت — اور پھر ایک بالکل نئی مخلوق۔ پھر اللہ فرماتا ہے: “پس بابرکت ہے اللہ جو سب سے بہتر خالق ہے۔” ہر مرحلہ خدائی دستکاری کا ایک جان بوجھ کر کیا گیا عمل ہے۔

 

🌿 غوروفکر: جب میں سوچتا ہوں کہ میں کبھی “قابلِ ذکر بھی نہ تھا” — تو میرے دل میں اپنے خالق کے بارے میں کیا احساس جاگتا ہے؟

ج. یہ احساس دل میں گہری عاجزی اور حیرت جگانا چاہیے۔ ہم نے اپنے وجود میں کچھ بھی نہیں لگایا۔ ہماری ابتدا مکمل طور پر ایک تحفہ تھی — ایک فیصلہ جو صرف اللہ نے اپنی رحمت اور حکمت سے کیا۔ مناسب جواب ہے ایک ایسا دل جو ہیبت، محبت اور شکرگزاری سے بھرا ہو۔

 

حصہ دوم: رحمِ مادر میں پرورش

س1. ہمیں مانگنے سے پہلے کیسے فراہمی کی گئی؟

[Surah Az-Zumar (39:6)]

يَخْلُقُكُمْ فِي بُطُونِ أُمَّهَاتِكُمْ خَلْقًا مِّن بَعْدِ خَلْقٍ فِي ظُلُمَاتٍ ثَلَاثٍ

ج. اللہ نے ہمیں ماؤں کے رحم میں تین تاریکیوں کی تہوں میں ڈھالا — گرمی، غذا اور تحفظ فراہم کیا — بغیر ہمارے مانگے، بغیر ہمارے جانے۔ سورۃ الزمر (39:6) میں ارشاد ہے: “وہ تمہیں تمہاری ماؤں کے پیٹ میں تخلیق کرتا ہے، ایک کے بعد ایک صورت میں، تین تاریکیوں میں۔” ہر ضرورت کو ہمارے آگاہ ہونے سے پہلے محسوس کر کے پورا کیا گیا۔

 

س2. اس دنیا میں قدم رکھتے ہی اللہ نے ہمیں کیا نعمتیں عطا کیں؟

[Surah An-Nahl (16:78)]

وَاللَّهُ أَخْرَجَكُم مِّن بُطُونِ أُمَّهَاتِكُمْ لَا تَعْلَمُونَ شَيْئًا وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ ۙ لَعَلَّكُمْ تَشْكُرُونَ

ج. سورۃ النحل (16:78) میں فرمایا: “اللہ نے تمہیں تمہاری ماؤں کے پیٹ سے نکالا جب تم کچھ نہ جانتے تھے، اور اس نے تمہیں سماعت، بصارت اور دل دیے — تاکہ تم شکرگزار ہو۔” ہم کچھ نہ جانتے ہوئے آئے، مگر سیکھنے، محسوس کرنے اور عبادت کرنے کے اوزاروں سے لیس تھے۔ مقصد صاف بیان کیا گیا: تاکہ ہم شکرگزار ہوں۔

 

حصہ سوم: ماں کا دودھ اور ابتدائی زندگی کی پرورش

س1. قرآن دودھ پلانے والی ماں کے کردار کو کیسے عزت دیتا ہے؟

[Surah Al-Baqarah (2:233)]

وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلَادَهُنَّ حَوْلَيْنِ كَامِلَيْنِ

ج. سورۃ البقرہ (2:233) میں اللہ تعالیٰ دودھ پلانے کے لیے ایک تفصیلی اور شفقت بھرا نظام بیان فرماتا ہے — پورے دو سال تجویز کرتا ہے اور ماں کی مناسب کفالت کو یقینی بناتا ہے۔ یہ ظاہر کرتا ہے کہ پیدائش کے بعد پہلی فراہمی — ماں کا دودھ — خدائی حکمت سے مقرر کی گئی، اتفاق پر نہیں چھوڑی گئی۔ یہ محبت کا ایک خدائی طور پر منظور شدہ عمل ہے۔

 

س2. اللہ ہمیں والدین کے شکر کے بارے میں کیا حکم دیتا ہے؟

[Surah Luqman (31:14)]

أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ

ج. سورۃ لقمان (31:14) اللہ کے شکر کو براہِ راست والدین کے شکر سے جوڑتی ہے — خاص طور پر ماں کے ساتھ، جس نے ہمیں “تکلیف پر تکلیف” اٹھا کر اٹھایا۔ اللہ فرماتا ہے: “میرا اور اپنے والدین کا شکر ادا کرو؛ میری طرف لوٹنا ہے۔” والدین کا شکر اس طرح عبادت کا عمل ہے — اس بات کا اعتراف کہ اللہ نے انہیں ہم پر اپنی رحمت کا ذریعہ بنایا۔

 

🌿 غوروفکر: کیا میں اپنی ابتدائی زندگی کا کوئی ایسا لمحہ یاد کر سکتا ہوں جب میں بالکل بے بس تھا اور اللہ نے میرے لیے پرورش کا انتظام کیا؟

ج. ہر انسان کا بچپن خدائی نگہداشت کا گواہ ہے۔ ہم خود کو کھانا نہیں کھلا سکتے تھے، اپنی حفاظت نہیں کر سکتے تھے، چل بھی نہیں سکتے تھے — پھر بھی ہم زندہ رہے، بڑھے اور پھلے پھولے۔ اللہ نے والدین، رزق اور پرورش کا پورا ماحول ترتیب دیا۔ اسے یاد کرنا دل کو نرم کرے اور شکرگزاری کو گہرا کرے۔

 

حصہ چہارم: ہوا، پانی اور متوازن رزق

س1. قرآن تخلیق میں رزق کے درست توازن کے بارے میں کیا فرماتا ہے؟

[Surah Al-Hijr (15:21)]

وَإِن مِّن شَيْءٍ إِلَّا عِندَنَا خَزَائِنُهُ وَمَا نُنَزِّلُهُ إِلَّا بِقَدَرٍ مَّعْلُومٍ

ج. سورۃ الحجر (15:19-21) میں فرمایا: “اور ہم نے اس میں ہر چیز اندازے سے اگائی… اور کوئی چیز نہیں مگر اس کے خزانے ہمارے پاس ہیں، اور ہم اسے ایک معلوم مقدار کے مطابق ہی نازل کرتے ہیں۔” جو ہوا ہم سانس لیتے ہیں، جو پانی پیتے ہیں، جو غذا زمین اگاتی ہے — سب صحیح مقدار میں فراہم کی جاتی ہے۔ یہ فطرت کا اتفاق نہیں؛ یہ اللہ کی درستگی ہے۔

 

س2. قرآن پانی کو بطور نشانی شکرگزاری جگانے کے لیے کیسے استعمال کرتا ہے؟

[Surah Al-Waqi’ah (56:68–70)]

أَأَنتُمْ أَنزَلْتُمُوهُ مِنَ الْمُزْنِ أَمْ نَحْنُ الْمُنزِلُونَ ﴿٦٩﴾ لَوْ نَشَاءُ جَعَلْنَاهُ أُجَاجًا فَلَوْلَا تَشْكُرُونَ

ج. سورۃ الواقعہ (56:68-70) میں اللہ پوچھتا ہے: “کیا تم نے وہ پانی دیکھا جو تم پیتے ہو؟ کیا تم نے اسے بادلوں سے اتارا ہے یا ہم اتارتے ہیں؟ اگر ہم چاہتے تو اسے کھاری بنا دیتے — پھر تم شکر کیوں نہیں کرتے؟” یہ استفہامی سوال دل کو چھو لیتا ہے: ہم ہر روز پانی پیتے ہیں جیسے یہ ہمارا حق ہو، حالانکہ یہ ایک تحفہ ہے جو ایک لمحے میں واپس لیا جا سکتا ہے۔

 

🌿 غوروفکر: آج میں نے کتنی بار ہوا، پانی یا کھانا استعمال کیا — اور کیا میں نے ایک بار بھی رک کر اللہ کا شکر ادا کیا؟

ج. سورۃ الرحمن میں قرآن سترہ بار دہراتا ہے: “پس تم دونوں اپنے رب کی کن کن نعمتوں کو جھٹلاؤ گے؟” یہ دہرانا خود ایک سبق ہے — شکرگزاری شعوری اور بار بار ہونی چاہیے، کبھی کبھی نہیں۔ ہر سانس، ہر گھونٹ، ہر لقمہ کہنے کا لمحہ ہے: الحمد للہ۔

 

حصہ پنجم: اعتراف، شکر اور اطاعت

س1. ایک مومن ہر روز شکرگزاری کا سب سے بنیادی اظہار کیا کرتا ہے؟

[Surah Al-Fatihah (1:2)]

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

ج. الفاتحہ — ہر نماز کی ہر رکعت میں پڑھا جانے والا افتتاحی باب — اس سے شروع ہوتا ہے: “تمام تعریفیں اللہ کے لیے ہیں جو تمام جہانوں کا رب ہے۔” یہ صرف الفاظ نہیں؛ یہ اعلان ہے کہ وجود کی ہر اچھی چیز اللہ سے آتی ہے اور اسی کی ہے۔ کم از کم سترہ بار روزانہ مومن یہ اعتراف کرتا ہے۔

 

س2. اللہ سچے شکرگزاروں سے کیا وعدہ کرتا ہے — اور اپنی نعمتوں کے منکروں کو کیا خبردار کرتا ہے؟

[Surah Ibrahim (14:7)]

لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ ۖ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ

ج. سورۃ ابراہیم (14:7) میں سب سے طاقتور وعدوں میں سے ایک ہے: “اگر تم شکرگزار ہو تو میں تمہیں اور زیادہ دوں گا؛ لیکن اگر ناشکری کرو تو میرا عذاب بہت سخت ہے۔” شکرگزاری محض ادب نہیں — یہ ایک چابی ہے جو زیادہ نعمتوں کو کھولتی ہے۔ ناشکری محض بے ادبی نہیں — اس کے حقیقی روحانی اور دنیوی نتائج ہیں۔

 

س3. اللہ کو یاد کرنے اور اللہ کے ہمیں یاد کرنے کا کیا تعلق ہے؟

[Surah Al-Baqarah (2:152)]

فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُوا لِي وَلَا تَكْفُرُونِ

ج. سورۃ البقرہ (2:152) ایک خوبصورت تعلق قائم کرتی ہے: “پس مجھے یاد کرو؛ میں تمہیں یاد کروں گا۔ اور میرا شکر ادا کرو اور ناشکری نہ کرو۔” یہ قرآن کی سب سے دلاسہ دینے والی آیات میں سے ایک ہے — کائنات کا خالق وعدہ کرتا ہے کہ جو اسے یاد کرے اسے ذاتی طور پر یاد کرے گا۔ ذکر اور شکر اس طرح لازم و ملزوم ساتھی ہیں۔

 

حصہ ششم: اطاعت — ہمارے اپنے فائدے کے لیے

س1. کیا اللہ کو ہماری اطاعت سے فائدہ ہوتا ہے — یا اس کی ہدایت خالصتاً ہمارے فائدے کے لیے ہے؟

[Surah Al-Baqarah (2:185)]

يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ

ج. اللہ الغنی ہے — خودکفیل، تمام ضرورتوں سے پاک۔ سورۃ البقرہ (2:185) اس کا ارادہ بیان کرتی ہے: “اللہ تمہارے ساتھ آسانی چاہتا ہے، تمہارے ساتھ تنگی نہیں چاہتا۔” ہر حکم — نماز، روزہ، سچائی، انصاف — ہدایت کا تحفہ، حفاظت، اور فلاح کا راستہ ہے۔ ہم اطاعت کرتے ہیں اللہ کو نفع پہنچانے کے لیے نہیں بلکہ خود اپنے فائدے کے لیے۔

 

س2. جو شخص اس دنیا میں اللہ کی یاد سے منہ موڑ لے اس کے ساتھ کیا ہوتا ہے؟

[Surah Ta-Ha (20:124)]

وَمَنْ أَعْرَضَ عَن ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنكًا

ج. سورۃ طٰہٰ (20:124) ایک سنجیدہ جواب دیتی ہے: “جو میری یاد سے منہ موڑے گا — اس کی زندگی تنگ ہو جائے گی۔” اللہ سے منہ موڑنا آزادی یا خوشی نہیں لاتا — یہ تنگی اور پریشانی بھری زندگی کی طرف لے جاتا ہے۔ اور آخرت میں ایسے شخص کو اندھا اٹھایا جائے گا، اور کہا جائے گا: جیسے تم نے ہماری نشانیاں بھلا دیں، آج تمہیں بھلا دیا گیا ہے۔

 

س3. قرآن اس مرد یا عورت سے کیا وعدہ کرتا ہے جو ایمان کو نیک عمل کے ساتھ جوڑے؟

[Surah An-Nahl (16:97)]

مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً

ج. سورۃ النحل (16:97) وعدہ کرتی ہے: “جو کوئی نیک عمل کرے — خواہ مرد ہو یا عورت — جبکہ وہ مومن ہو، ہم اسے یقیناً اچھی زندگی گزاریں گے، اور انہیں ان کے اعمال کا بہترین بدلہ دیں گے۔” قرآن جنس کے درمیان کوئی فرق نہیں کرتا — حیاتِ طیبہ ہر اس شخص کے لیے ممکن ہے جو ایمان لائے اور نیک عمل کرے۔

 

حصہ ہفتم: اس ایک کے ساتھ مکمل وفاداری جو اس کا حق دار ہے

س1. اللہ کے ساتھ مکمل عقیدت کا اعلیٰ ترین اظہار کیا ہے؟

[Surah Al-An’am (6:162–163)]

قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ

ج. سورۃ الانعام (6:162-163) ہمیں الفاظ دیتی ہے: “بے شک میری نماز، میری قربانی، میرا جینا اور میرا مرنا اللہ کے لیے ہے — جو تمام جہانوں کا رب ہے۔ اس کا کوئی شریک نہیں۔” یہ اپنے پورے وجود کا مکمل سپردگی ہے — ہر عمل، ہر سانس، حتیٰ کہ موت بھی — صرف اللہ کے لیے۔ یہی اسلام کا معنی ہے۔

 

س2. قرآن ہماری ذاتی شکرگزاری کو انسانیت کے تئیں ذمہ داری سے کیسے جوڑتا ہے؟

[Surah Al-Hujurat (49:13)]

إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ

ج. سورۃ الحجرات (49:13) ہمیں یاد دلاتی ہے کہ تمام انسانیت — تمام نسلوں، قبیلوں اور قوموں میں — ایک ہی اصل سے آئی ہے۔ سب سے معزز وہی ہے جو سب سے زیادہ متقی ہو۔ اور نبی ﷺ کو “تمام جہانوں کے لیے رحمت” بنا کر بھیجا گیا (الانبیاء 21:107)۔ ایک شکرگزار مومن نعمت کو جمع نہیں کرتا — وہ اپنے آس پاس سب کے لیے رحمت اور انصاف کا مجسمہ بنتا ہے۔

 

س3. آخری غوروفکر: ان تمام نعمتوں پر غور کرنے کے بعد — آج سے اللہ کے ساتھ میرا عہد کیا ہے؟

[Surah Al-Fatihah (1:5–6)]

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ﴿٥﴾ اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ

ج. قرآن کا جواب الفاتحہ ہے — وہ دعا جس کی طرف ہم دن میں سترہ بار لوٹتے ہیں: “ہم صرف تیری عبادت کرتے ہیں؛ صرف تجھ سے مدد مانگتے ہیں۔ ہمیں سیدھی راہ دکھا۔” ہمارا عہد یہ ہے کہ تمام عبادت، تمام مدد مانگنا اور تمام امید صرف اللہ کی طرف ہو — اور اس سے دعا کریں کہ ہمیں اپنے انعام یافتہ لوگوں کی راہ پر رکھے۔ یہ ایک شکرگزار روح کا مکمل جواب ہے۔

 

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

تمام تعریفیں اللہ کے لیے ہیں جو تمام جہانوں کا رب ہے۔

الٰہی نعمتیں — سوال و جواب   |   صفحہ