AL NAHL16:116-117, AVOID FABRICATING LIES AGAINST ALLAH IN MATTERS OF HALAL& HARAM.Q& A

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Legislation Belongs to Allah Alone — A Quranic & Hadith Perspective

وَ لَا تَقُوۡلُوۡا لِمَا تَصِفُ اَلۡسِنَتُکُمُ الۡکَذِبَ ہٰذَا حَلٰلٌ وَّ ہٰذَا حَرَامٌ لِّتَفۡتَرُوۡا عَلَی اللّٰہِ الۡکَذِبَ ؕ اِنَّ الَّذِیۡنَ یَفۡتَرُوۡنَ عَلَی اللّٰہِ الۡکَذِبَ لَا یُفۡلِحُوۡنَ ﴿۱۱۶﴾ؕ مَتَاعٌ قَلِیۡلٌ ۪ وَّ لَہُمۡ عَذَابٌ اَلِیۡمٌ ﴿۱۱۷﴾

Quranic Verses (Surah An-Nahl, 16:116–117):
“And do not say, on account of what your tongues falsely assert, ‘This is lawful and that is forbidden,’ so that you fabricate lies against Allah. Indeed, those who fabricate lies against Allah will never prosper. (116) It is a brief enjoyment, and for them is a painful punishment.” (117)

And these tongues of yours that issue false rulings — declaring this thing lawful and that forbidden — do not fabricate lies against Allah by issuing such rulings. (116) Those who fabricate false lies against Allah shall never attain success. The pleasures of this world are but for a few days. In the end, a painful punishment awaits them.

Footnote No. 116 — Surah An-Nahl:
This verse explicitly states that no one other than Allah has the right to declare something permissible or forbidden — in other words, Allah alone is the Legislator. Any person who dares to decide what is lawful and what is unlawful will be transgressing his bounds, unless he accepts divine law as his authority and, deriving guidance from its injunctions, says that such-and-such thing or action is permissible or impermissible.
The reason this independent declaration of lawfulness and prohibition has been called a lie and fabrication against Allah is that the act of such a person cannot be free from one of two conditions: either he claims that what he is declaring lawful or forbidden — without any sanction from the Book of Allah — has been so designated by Allah; or he claims that Allah has relinquished His authority over legislation and left man free to formulate the law of his own life independently. Whichever of these two claims he makes, it is inevitably a lie and a fabrication against Allah.

More discussion on this important matter

Q: Need help in comprehension of this. It appears that Allah doesn’t like people taking in their hands the authority of making things prohibited or permissible. In some other verses it is also mentioned to accept authority of Allah subhanautala and HIS messenger in these matters, as these are very important in the best interest of humankind for eternity and human beings at large may not have that wisdom of what is good in their own interest. It also becomes a sin of committing sin of disobedience in addition to the bad physical and moral implications . Please comprehend this with references to Quranic verses and ahadees

A: Here is a comprehensive but concise treatment of this important theme:

Legislation Belongs to Allah Alone — A Quranic & Hadith Perspective

1. The Core Principle: Allah is the Sole Legislator
   The verse you shared (16:116–117) establishes the foundational rule: no human being has the right to independently declare something halal or haram. This is not merely a legal boundary — it is a matter of Tawhid itself. To arrogate legislative authority is to claim a Divine attribute.
   Allah says directly:
   “The decision rests with Allah alone.” — (Yusuf 12:40)
   “Or do they have partners who have ordained for them in religion what Allah has not permitted?” — (Ash-Shura 42:21)
   This second verse is particularly powerful — it frames man-made legislation in religious matters as a form of shirk, associating partners with Allah.
2. Obedience to Allah and His Messenger is Mandatory
   Allah did not leave us without guidance. He paired His own authority with that of His Messenger ﷺ:
   “O you who believe! Obey Allah and obey the Messenger and those in authority among you. And if you differ in anything, refer it to Allah and the Messenger.” — (An-Nisa 4:59)
   “It is not for a believing man or woman, when Allah and His Messenger have decided a matter, to have any choice in their affair.” — (Al-Ahzab 33:36)
   These verses make clear that in matters of halal and haram, personal opinion, cultural norm, or majority consensus carries no independent weight against divine ruling.
3. Human Beings Lack the Wisdom to Legislate for Themselves
   This is perhaps the deepest insight in the Quran on this subject — humans simply do not possess the comprehensive knowledge required:
   “And it may be that you dislike a thing which is good for you, and it may be that you love a thing which is evil for you. Allah knows and you do not know.” — (Al-Baqarah 2:216)
   “Does He who created not know, while He is the Subtle, the All-Aware?” — (Al-Mulk 67:14)
   The Prophet ﷺ also warned:
   “The halal is clear and the haram is clear, and between them are doubtful matters that many people do not know. Whoever avoids doubtful matters has protected his religion and his honor.” — (Bukhari & Muslim)
   This hadith shows that even in grey areas, the guidance is to defer — not to independently rule.
4. Independent Legislation is Both Sin and Spiritual Ruin
   Mawdudi’s footnote identifies two forms this transgression takes:
   ∙ Claiming Allah sanctioned something He did not
   ∙ Claiming Allah left humans free to legislate independently
   Both are lies against Allah — and the Quran warns of their consequence:
   “Those who fabricate lies against Allah will never prosper.” — (An-Nahl 16:116)
   “And whoever does not judge by what Allah has revealed — it is those who are the wrongdoers… the fasiqun… the kafirun.” — (Al-Ma’idah 5:44–47)
   The Prophet ﷺ specifically warned against inventing rulings without knowledge:
   “Whoever is asked about knowledge and conceals it will be bridled with reins of fire on the Day of Resurrection.” — (Abu Dawud, Tirmidhi)
   And more directly:
   “The most audacious of people in issuing fatwas is the most audacious of them toward the Fire.” — (Ibn Majah)
5. The Permitted Exception: Scholarly Derivation (Ijtihad)
   As Mawdudi notes, the one legitimate exception is the scholar who derives rulings from divine sources — Quran and authentic Sunnah — transparently and humbly. This is ijtihad, not independent legislation. The difference is crucial:
   ∙ The mujtahid says: “Based on what Allah revealed, this appears to be permitted/forbidden.”
   ∙ The transgressor says: “I declare this permitted/forbidden” — without divine sanction.
   The Prophet ﷺ validated this carefully bounded process:
   “When a judge exercises ijtihad and reaches the correct ruling, he has two rewards. If he errs, he has one reward.” — (Bukhari & Muslim)

Summary Dimension Teaching Theological Legislation is an attribute of Allah — usurping it is a form of shirk Legal Quran and Sunnah are the only valid sources of halal/haram Epistemological Humans lack the wisdom to know what is truly in their interest Moral Independent rulings are lies against Allah and lead to ruin Practical Scholarly ijtihad is permitted only when rooted in divine sources

The underlying mercy in all of this is that Allah’s legislation is not arbitrary restriction — it is the guidance of the All-Knowing, All-Wise for our eternal welfare, from the One who knows us better than we know ourselves.

Q: Can you comprehend more about harmful effects of not following the instructions like prohibition of Zina, alcohol, interest based transaction etc on social, community , financial matters . How divine rulings are helpful in preventing harm to humanity as Almighty Allah has the utmost interest in protecting their own interest and Allah has nothing to gain from these rulings.

A: Here is a comprehensive treatment of this vital theme:

Divine Prohibitions: Mercy, Not Restriction — A Comprehensive Study
Preface: Allah Gains Nothing — We Gain Everything
Before examining specific prohibitions, this foundational point must be established:
“Whoever does righteousness — it is for his own soul. And whoever does evil — it is against it. And your Lord is not unjust to His servants.” — (Fussilat 41:46)
“If you are grateful, I will surely increase you in favor. But if you deny — indeed My punishment is severe.” — (Ibrahim 14:7)
Allah is Al-Ghani — utterly self-sufficient. His prohibitions carry zero personal benefit for Him. They are entirely and exclusively for the protection and flourishing of human beings — individually, socially, and civilizationally.
The Prophet ﷺ said in a Hadith Qudsi:
“O My servants, you cannot harm Me nor can you benefit Me.” — (Muslim)

I. Prohibition of Zina (Fornication & Adultery)
The Quranic Command
“And do not approach unlawful sexual intercourse. Indeed, it is ever an immorality and is evil as a way.” — (Al-Isra 17:32)
Note: Allah says “do not even approach” — not merely “do not commit.” This acknowledges that harm begins long before the act itself.
Social & Moral Harms — Confirmed by Modern Evidence

1. Destruction of the Family Unit
   The family is civilization’s foundational building block. Zina systematically dismantles it:
   ∙ Illegitimate children are deprived of paternal identity, inheritance, and stable upbringing
   ∙ Spousal betrayal destroys trust — the glue of family life
   ∙ Broken homes produce generational cycles of emotional trauma and social dysfunction
2. Epidemic of Fatherlessness
   Modern sociology confirms what divine wisdom ordained centuries ago. Fatherless children statistically show dramatically higher rates of:
   ∙ Poverty and welfare dependency
   ∙ Criminal behavior and incarceration
   ∙ Substance abuse and mental illness
   ∙ Educational failure
3. Disease and Public Health
   The explosion of sexually transmitted diseases — HIV, syphilis, HPV-related cancers, chlamydia — is directly linked to sexual permissiveness. These place enormous burdens on healthcare systems and cause immeasurable personal suffering.
4. Commodification of Women
   When sexual relations are severed from commitment, women are reduced to objects of pleasure. The pornography industry — a direct fruit of sexual liberalism — generates billions while destroying self-worth, marriages, and healthy intimacy.
5. Psychological Devastation
   Research consistently links casual sexual relationships with depression, anxiety, low self-esteem — particularly among women and young people.
   “And of His signs is that He created for you from yourselves mates that you may find tranquility in them, and He placed between you affection and mercy.” — (Ar-Rum 30:21)
   Allah’s design — committed, loving marriage — is the only context where true tranquility (sakinah) is found.

II. Prohibition of Alcohol
The Quranic Command
“O you who believe! Indeed, intoxicants, gambling, stone altars and divining arrows are but defilement from the work of Satan — so avoid it, that you may be successful. Satan only wants to cause between you animosity and hatred through intoxicants and gambling and to avert you from the remembrance of Allah and from prayer.” — (Al-Ma’idah 5:90–91)
This verse remarkably identifies the precise social mechanisms of harm — animosity, hatred, and spiritual disconnection — 1400 years before modern sociology.
Social & Community Harms

1. Family Violence and Breakdown
   Alcohol is the single largest contributing factor in:
   ∙ Domestic violence worldwide
   ∙ Child abuse and neglect
   ∙ Divorce and family dissolution
2. Crime and Social Disorder
   Studies consistently show alcohol is involved in the majority of violent crimes — assault, murder, rape, and road fatalities. Entire police and judicial systems are overwhelmed managing alcohol-related disorder.
3. Economic Devastation
   The global cost of alcohol abuse runs into trillions annually — through lost productivity, healthcare costs, accidents, and criminal justice expenses. Families are financially ruined by alcoholic members.
4. Health Catastrophe
   Alcohol causes liver disease, heart disease, neurological damage, several cancers, and fetal alcohol syndrome — condemning unborn children to a lifetime of disability through no fault of their own.
5. Spiritual and Moral Numbing
   The Quran identifies the deepest harm: it averts you from the remembrance of Allah. A society that numbs its conscience chemically loses its moral compass entirely.
   The Prophet ﷺ declared:
   “Every intoxicant is khamr, and every khamr is haram.” — (Muslim)
   “Alcohol is the mother of all evils.” — (Ibn Majah)

III. Prohibition of Riba (Interest-Based Transactions)
The Quranic Command
“Allah has permitted trade and forbidden riba.” — (Al-Baqarah 2:275)
“O you who believe! Fear Allah and give up what remains of riba, if you should be believers. And if you do not — then be informed of a war from Allah and His Messenger.” — (Al-Baqarah 2:278–279)
No other sin in the Quran invites a declaration of war from Allah and His Messenger — indicating the catastrophic scale of its harm.
Financial & Social Harms

1. Wealth Concentration and Inequality
   Interest-based systems mathematically guarantee that wealth flows from the poor to the rich. The lender profits regardless of whether the borrower succeeds or fails — creating a permanent class of indebted poor and an ever-enriching creditor class.
   “So that wealth does not circulate only among the rich among you.” — (Al-Hashr 59:7)
   This Quranic principle of wealth circulation is directly violated by interest-based economies.
2. Debt Slavery of Nations
   Entire developing nations are trapped in perpetual debt to international financial institutions. Interest payments consume government budgets that should fund healthcare, education, and infrastructure. Generations are born into national debt they did not create.
3. Financial Crises
   The 2008 global financial crisis — rooted in interest-based mortgage lending, leveraged debt, and financial speculation — wiped out trillions in savings, cost millions their homes, and devastated the poorest most severely. Islamic finance scholars noted this was a predictable consequence of riba-based systems.
4. Incentivizing Failure
   In Islamic finance, risk is shared between lender and borrower — creating genuine partnership and mutual interest in success. In riba-based systems, the lender profits even from the borrower’s ruin, incentivizing predatory lending.
5. Psychological Burden of Debt
   Personal debt — student loans, credit cards, mortgages at compound interest — is today one of the leading causes of depression, anxiety, and suicide globally. Allah’s prohibition protects human dignity and mental wellbeing.
   The Prophet ﷺ said:
   “There will come a time when no one will be left who does not consume riba, and whoever does not consume it directly will be affected by its dust.” — (Abu Dawud, Ibn Majah)
   This prophecy has been fulfilled with remarkable precision in our global economy.

IV. The Unified Wisdom Behind All Prohibitions
Islamic jurisprudence identifies five universal objectives (Maqasid al-Shariah) that all divine rulings protect: Maqsad (Objective) Protected by Protection of Life (Hifz al-Nafs) Prohibitions on murder, intoxicants, self-harm Protection of Intellect (Hifz al-Aql) Prohibition of alcohol and drugs Protection of Lineage (Hifz al-Nasl) Prohibition of Zina Protection of Wealth (Hifz al-Mal) Prohibition of Riba, theft, fraud Protection of Religion (Hifz al-Din) Prohibition of shirk, blasphemy, apostasy

Every divine prohibition maps directly onto protecting one or more of these five essential human interests.

V. The Human Incapacity to See Long-Term Harm
Allah addresses this directly:
“And it may be that you dislike a thing which is good for you, and it may be that you love a thing which is evil for you. Allah knows and you do not know.” — (Al-Baqarah 2:216)
Human beings are hardwired for short-term gratification. Neuroscience confirms we systematically underestimate future harm for present pleasure. Divine law compensates for exactly this cognitive limitation — setting firm boundaries where human willpower and foresight consistently fail.
The Prophet ﷺ illustrated this with a powerful metaphor:
“The example of a person who observes Allah’s limits and one who violates them is like people on a boat — some on the upper deck and some below. Those below, when they need water, say: ‘Why should we trouble those above? Let us make a hole in our share.’ If those above allow them, they will all drown together.” — (Bukhari)
This hadith captures the collective nature of moral harm — individual violations of divine limits sink entire communities.

Conclusion: The Most Merciful Legislator
“And We have not sent you except as a mercy to the worlds.” — (Al-Anbiya 21:107)
The prohibitions of Islam are not the arbitrary edicts of a distant God. They are the prescriptions of Ar-Rahman, Ar-Rahim — the Most Merciful — who created human beings, knows their nature completely, and desires for them flourishing in this world and salvation in the next.
Every prohibition is simultaneously:
∙ A protection from harm we may not foresee
∙ A elevation of human dignity above animal impulse
∙ A mercy from the One who gains nothing from our obedience and loses nothing from our disobedience
As Mawdudi wrote in his commentary: “Allah’s law is not a cage — it is the blueprint given by the Architect to the building He Himself designed.”

اور یہ و تمہاری زبانیں جھُو ٹے احکام لگایا کرتی ہیں کہ یہ چیز حلال ہے اور وہ حرام، تو اس طرح کے حکم لگا کر اللہ پر جھُوٹ نہ باندھا کرو۔¹¹⁶جو لوگ اللہ پر جھُوٹے افترا باندھتے ہیں وہ ہر گز فلاح نہیں پایا کرتے۔ دنیا کا عیش چند روزہ ہے۔ آخرِ کار اُن کے لیے دردناک سزا ہے۔

سُوْرَةُ النَّحْل حاشیہ نمبر :116

یہ آیت صاف تصریح کرتی ہے کہ خدا کے سوا تحلیل و تحریم کا حق کسی کو بھی نہیں، یا بالفاظِ دیگر قانون ساز صرف اللہ ہے۔ دوسرا جو شخص بھی جائز اور ناجائز کا فیصلہ کرنے کی جرأت کرے گا وہ اپنے حد سے تجاوز کرے گا ، اِلّا یہ کہ وہ قانون الہٰی کو سند مان کر اُس کے فرامین سے استنباط کرتےہوئے یہ کہے کہ فلاں چیز یا فلاں فعل جائز ہے اور فلاں ناجائز۔

اِس خود مختارانہ تحلیل و تحریم کو اللہ پر جھوٹ اور افترا اس لیے فرمایا گیا کہ جو شخص اِس طرح کے احکام لگاتا ہے اس کا یہ فعل دو حال سے خالی نہیں ہو سکتا۔ یا وہ اس بات کا دعویٰ کرتا ہے کہ جسے وہ کتابِ الہٰی کی سند سے بے نیاز ہو کر جائز یا ناجائز کہہ رہا ہے اسے خدا نے جائز یا ناجائز ٹھیرایا ہے۔ یا اس کا دعویٰ یہ ہے کہ اللہ نے تحلیل و تحریم کے اختیارات سے دست بردار ہو کر انسان کوخود اپنی زندگی کی شریعت بنانے کے لیے آزاد چھوڑ دیا ہے۔ ان میں سے جو دعویٰ بھی وہ کرے وہ لامحالہ جھوٹ اور اللہ پر افترا ہے۔

Q: Please share the Quranic verses where it is mentioned about covenant taken from human beings by Allah subhanautala?

A: Here is a comprehensive compilation of the key Quranic verses related to the covenant (میثاق — Mīthāq) that Allah ﷻ took from human beings:

🌟 The Primordial Covenant (عالَمِ ذَرّ / Ālamud-Dharr)
Surah Al-A’rāf 7:172–173 (The Central Verse — آيةُ الميثاق)
وَإِذْ أَخَذَ رَبُّكَ مِن بَنِي آدَمَ مِن ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰ أَنفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ ۖ قَالُوا بَلَىٰ ۛ شَهِدْنَا…
“And remember when your Lord brought forth from the loins of the children of Adam their descendants and had them testify regarding themselves. Allah asked: ‘Am I not your Lord?’ They replied: ‘Yes, You are! We testify.’ — lest you say on the Day of Judgment: ‘We were unaware of this.’” (7:172)
“Or lest you say: ‘It was only our forefathers who associated partners with Allah, and we were merely their descendants. Will You then destroy us for what those falsifiers did?’” (7:173)
This is considered the cornerstone of the covenant theme in the Quran — Allah summoned all the souls of Adam’s descendants, the entire human race, before their earthly lives, and they all testified to His Lordship. 

📜 The Covenant of the Trust (الأمانة)
Surah Al-Ahzāb 33:72
إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَى السَّمَاوَاتِ وَالْأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَن يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنسَانُ ۖ إِنَّهُ كَانَ ظَلُومًا جَهُولًا
“Indeed, We offered the Trust to the heavens and the earth and the mountains, but they declined to bear it and were afraid of it; but man undertook it. Indeed, he was unjust and ignorant.”
This verse refers to the covenant of moral responsibility and accountability (تکلیف) that mankind voluntarily accepted.

📜 The Covenant with the Prophets (ميثاق النبيين)
Surah Āl-’Imrān 3:81
وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ لَمَا آتَيْتُكُم مِّن كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنصُرُنَّهُ…
“And remember when Allah took the covenant of the prophets, saying: ‘Whatever I give you of Scripture and wisdom — then there comes to you a messenger confirming what is with you — you must believe in him and support him.’”
This is one of only two places where the Quran uses the term Mīthāq Ghalīẓ (a solemn, weighty covenant) — here for the pact taken from the Prophets (33:7), and also for the marriage contract (4:21). 

📜 The Covenant with Banī Isrā’īl
Surah Al-Baqarah 2:63, 2:83–84, 2:93
“And remember when We took your covenant and raised the mountain above you: ‘Hold firmly to what We have given you and remember what is in it, so that you may become righteous.’” (2:63)
“And remember when We took the covenant of the Children of Israel: ‘Worship none but Allah; be good to parents, relatives, orphans, and the poor; speak kindly to people; establish prayer; and give zakāh…’” (2:83)
These verses document the specific covenant taken from the Israelites regarding worship, moral conduct, and social justice.

📜 The Universal Covenant of Tawhīd — Reaffirmed in Surah Yā-Sīn
Surah Yā-Sīn 36:60–61
أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَن لَّا تَعْبُدُوا الشَّيْطَانَ ۖ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ ۝ وَأَنِ اعْبُدُونِي ۚ هَٰذَا صِرَاطٌ مُّسْتَقِيمٌ
“Did I not enjoin upon you, O Children of Adam, that you should not worship Shaytān — for he is your clear enemy — and that you should worship Me alone? That is the straight path.”
This verse echoes the primordial covenant directly, reminding mankind on the Day of Judgment of the pledge they made.

📜 The Covenant to Fulfill Obligations
Surah Al-Mā’idah 5:1
يَا أَيُّهَا الَّذِينَ آمَنُوا أَوْفُوا بِالْعُقُودِ…
“O you who believe! Fulfill all contracts/covenants…”
Surah An-Naḥl 16:91
وَأَوْفُوا بِعَهْدِ اللَّهِ إِذَا عَاهَدتُّمْ…
“And fulfill the covenant of Allah when you have taken it…”

🔑 Summary of the Three Levels of Covenant Level Verse Nature Primordial (Ālamud-Dharr) 7:172–173 All souls testified to Allah’s Lordship before creation Trust of Moral Responsibility 33:72 Mankind accepted the Amānah (accountability) Prophetic & Communal Covenants 3:81, 2:63, 2:83 Taken from Prophets and specific communities Ongoing Covenant in this life 5:1, 16:91, 36:60 Believers must honor their pledge through worship and obedience

Scholars connect the primordial covenant of “Am I not your Lord?” with the concept of Fitrah — the innate, God-given nature instilled in every human soul. Every child is born in this state of natural recognition of Allah, which is why even in moments of extreme crisis, the deepest instinct of the human heart turns toward its Creator.
Would you like me to compile these verses with Mawdudi’s Tafheem commentary for any of them, or prepare a formatted document?

ARABIC TRANSLATION

Here is the full translation of the above in Arabic:

🌟 الميثاق الأزلي (عالَم الذَّرّ)
سورة الأعراف 7:172–173 (الآية المحورية — آيةُ الميثاق)
وَإِذْ أَخَذَ رَبُّكَ مِن بَنِي آدَمَ مِن ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰ أَنفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ ۖ قَالُوا بَلَىٰ ۛ شَهِدْنَا…
هذه الآيات الكريمة تُشكِّل حجر الأساس لموضوع الميثاق في القرآن الكريم. فقد استدعى الله ﷻ أرواحَ جميع ذرية آدم — أي الجنس البشري بأسره — قبل حياتهم الدنيوية، وأشهدهم على أنفسهم بربوبيته سبحانه، فأقرّوا وشهدوا.

📜 ميثاق الأمانة
سورة الأحزاب 33:72
إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَى السَّمَاوَاتِ وَالْأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَن يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنسَانُ ۖ إِنَّهُ كَانَ ظَلُومًا جَهُولًا
تُشير هذه الآية الكريمة إلى ميثاق المسؤولية الأخلاقية والتكليف الشرعي، الذي تطوَّع الإنسانُ لحمله وقَبِله طوعًا واختيارًا.

📜 ميثاق النبيين
سورة آل عمران 3:81
وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ لَمَا آتَيْتُكُم مِّن كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنصُرُنَّهُ…
وهذا من موضعَيْن اثنَيْن فقط في القرآن الكريم ورد فيهما مصطلح “الميثاق الغليظ” — الأول هنا في الميثاق المأخوذ من الأنبياء (33:7)، والثاني في عقد الزواج (4:21).

📜 الميثاق مع بني إسرائيل
سورة البقرة 2:63، 2:83–84، 2:93
“وَإِذْ أَخَذْنَا مِيثَاقَكُمْ وَرَفَعْنَا فَوْقَكُمُ الطُّورَ ۖ خُذُوا مَا آتَيْنَاكُم بِقُوَّةٍ وَاذْكُرُوا مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ” (2:63)
“وَإِذْ أَخَذْنَا مِيثَاقَ بَنِي إِسْرَائِيلَ لَا تَعْبُدُونَ إِلَّا اللَّهَ ۖ وَبِالْوَالِدَيْنِ إِحْسَانًا وَذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ…” (2:83)
تُوثِّق هذه الآيات الكريمة الميثاقَ الخاص الذي أُخذ من بني إسرائيل في شأن العبادة والأخلاق والعدالة الاجتماعية.

📜 الميثاق الكوني على التوحيد — تجديده في سورة يس
سورة يس 36:60–61
أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَن لَّا تَعْبُدُوا الشَّيْطَانَ ۖ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ ۝ وَأَنِ اعْبُدُونِي ۚ هَٰذَا صِرَاطٌ مُّسْتَقِيمٌ
تُعيد هذه الآية الكريمة استحضارَ الميثاق الأزلي مباشرةً، إذ تُذكِّر الإنسانَ يومَ القيامة بالعهد الذي أبرمه مع ربه في عالَم الذرّ.

📜 ميثاق الوفاء بالعهود والالتزامات
سورة المائدة 5:1
يَا أَيُّهَا الَّذِينَ آمَنُوا أَوْفُوا بِالْعُقُودِ…
سورة النحل 16:91
وَأَوْفُوا بِعَهْدِ اللَّهِ إِذَا عَاهَدتُّمْ…

🔑 ملخَّص مستويات الميثاق الثلاثة المستوى الآية طبيعة الميثاق الميثاق الأزلي (عالَم الذرّ) 7:172–173 شهادة جميع الأرواح بربوبية الله قبل الخلق ميثاق الأمانة والمسؤولية 33:72 قبول الإنسان للأمانة والتكليف الشرعي المواثيق النبوية والجماعية 3:81، 2:63، 2:83 المأخوذة من الأنبياء والأمم الخاصة الميثاق المستمر في الحياة الدنيا 5:1، 16:91، 36:60 وجوب وفاء المؤمنين بعهدهم من خلال العبادة والطاعة

ويربط العلماء الميثاقَ الأزلي — “أَلَسْتُ بِرَبِّكُمْ” — بمفهوم الفطرة؛ أي الطبيعة الإلهية الموروثة المغروسة في كل نفس بشرية. فكل مولود يُولَد على هذه الفطرة السليمة التي تعرف ربها بالسجية والجِبِلَّة، ولهذا فإن الإنسان حتى في أشد لحظات محنته وضائقته يتجه قلبُه بالفطرة نحو خالقه سبحانه.

هل تودّ أن أُعِدَّ هذا في مستند Word منسَّق مع الخط العربي، أو أُضيف إليه تفسير المودودي من التفهيم؟

This is a deeply profound and spiritually sensitive question — one that great scholars have wrestled with across centuries. Let me walk you through how Islamic scholarship reconciles this.

🌟 The Core Paradox
You have identified a genuine theological tension:
“I made a covenant with Allah before I was born — yet I have no conscious memory of it. How can I be held accountable for something I cannot remember?”
Allah ﷻ Himself anticipated this very question — which is why He concluded the verse (7:173) with the words:
أَن تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَٰذَا غَافِلِينَ
“Lest you say on the Day of Judgment: ‘We were unaware of this.’”
The very fact that Allah ﷻ preemptively closed this argument tells us He knew this question would arise in every human heart.

📚 How Scholars Explain This

1. The Covenant Was Not Meant to Be Remembered — It Was Meant to Be Felt
   Imam Al-Ghazālī and many classical scholars explain that the Mīthāq was never intended to function as a conscious memory — rather, it was embedded into the very structure of the human soul as the Fitrah (فطرة).
   Think of it this way: You do not remember learning to feel love, grief, or justice — yet these are real and operative within you. Similarly, the recognition of Allah ﷻ was not stored as a memory but as an instinct deeper than memory.
2. The Fitrah Is the Covenant in Disguise
   The Prophet ﷺ said:
   كُلُّ مَوْلُودٍ يُولَدُ عَلَى الْفِطْرَةِ
   “Every child is born upon the Fitrah.” (Bukhari & Muslim)
   Scholars like Ibn Taymiyyah, Ibn al-Qayyim, and Mawdudi رحمهم الله explain that:
   ∙ The Mīthāq in عالَم الذرّ became the Fitrah in this world
   ∙ The covenant was translated from a spoken testimony into an innate disposition woven into your conscience
   ∙ This is why — even without being taught — human beings universally feel:
   ∙ That there is something greater than themselves
   ∙ That injustice is wrong
   ∙ That gratitude is owed to a Creator
   ∙ That death is not the end
3. Mawdudi’s Explanation — The Wisdom of Forgetting
   Mawdudi رحمه الله in Tafheem ul-Quran on Surah Al-A’rāf explains that the forgetting was part of the divine design — not a flaw:
   Had humans retained full conscious memory of the covenant, their worship and obedience in this world would not constitute a genuine test (امتحان). The entire purpose of this life is that man, without the advantage of direct memory, rediscovers his Lord through:
   ∙ Reflection (تفكر)
   ∙ The Fitrah pulling him inward
   ∙ The guidance of Prophets pulling him from outside
   ∙ And his own moral conscience
   The test would be meaningless if the answer were already consciously known.
4. Ibn al-Qayyim’s Beautiful Insight — The Soul Recognizes What the Mind Forgot
   Ibn al-Qayyim رحمه الله writes in Kitāb al-Rūh that:
   The soul recognises divine truth the way a person recognises a familiar face they cannot quite place — there is an inexplicable pull, a sense of this is right, this is home. When a person hears the Quran, or contemplates the universe, or faces death — the soul stirs, because something deep within it knows, even when the conscious mind does not remember.
   This is why so many people, across all cultures, describe turning to Allah ﷻ in moments of crisis as feeling like a return — not a new discovery.
5. The Two Witnesses Allah Appointed
   Since the memory was removed, Allah ﷻ in His infinite justice appointed two external reminders to substitute for what was forgotten:

Reminder Nature The Fitrah Internal — the innate pull toward truth, embedded in the soul The Prophets & Scripture External — sent precisely because the memory was veiled

Surah Al-Baqarah 2:213 tells us:
كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّهُ النَّبِيِّينَ…
“Mankind was one community, then Allah sent the Prophets as bearers of glad tidings and warners…”
The sending of Prophets is itself the proof that Allah ﷻ did not abandon humanity after the veil of forgetfulness descended.

6. Your Very Question Is Itself Proof of the Covenant
   Perhaps the most moving insight from scholars is this:
   The fact that you — educated, rational, modern — are sitting and feeling the weight of this question, feeling a sense of obligation and accountability toward Allah ﷻ, feeling that the covenant should matter even though you cannot remember it…
   …is itself the Fitrah speaking.
   A person with no Fitrah would not feel this tension at all. The very discomfort you feel is your soul honouring what your conscious mind cannot recall.

💎 In Summary Question Scholarly Answer Why can’t I remember it? Forgetting was intentional — to make this life a genuine test How am I accountable then? The covenant became the Fitrah — it lives in you as instinct, not memory What substitutes for the memory? Fitrah internally + Prophets & Scripture externally Is this just? Yes — Allah sent guidance precisely because the memory was veiled What is the proof it happened? Your own conscience, your pull toward truth, your sense of moral obligation

This question you have raised is not doubt — it is the soul in dialogue with itself. The scholars would say: this very questioning is the Fitrah at work, honouring the covenant it cannot consciously remember.
Would you like me to prepare this as a formatted document, or explore any one of these scholarly perspectives in greater depth?

Arabic

Here is the full translation in Arabic:

🌟 التناقض الجوهري
لقد أشرتَ إلى توتر لاهوتي حقيقي عميق:
“لقد أبرمتُ ميثاقًا مع الله ﷻ قبل ولادتي — ثم لا أجد له أثرًا في ذاكرتي الواعية. فكيف يصح أن أُحاسَب على شيء لا أتذكره؟”
والله ﷻ قد استبق هذا السؤال بنفسه — ولهذا ختم الآية (7:173) بقوله:
أَن تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَٰذَا غَافِلِينَ
وفي هذا الاستباق الإلهي دلالةٌ بالغة — فالله ﷻ يعلم أن هذا السؤال سيرتفع من كل قلب بشري.

📚 كيف يُفسِّر العلماء هذا؟

1. الميثاق لم يُقصَد به أن يُتذكَّر — بل أن يُحَسَّ ويُشعَر
   يُبيِّن الإمام الغزالي وكثير من علماء السلف أن الميثاق لم يكن مقصودًا به أن يعمل كـذاكرة واعية — بل إنه انطبع في صميم بنية الروح الإنسانية على هيئة الفطرة.
   تأمَّل هذا المثال: أنت لا تتذكر كيف تعلَّمت الشعورَ بالحب، أو الحزن، أو الإحساس بالعدل — ومع ذلك فهي حقيقية وفاعلة في داخلك. وكذلك الأمر تمامًا — فمعرفة الله ﷻ لم تُودَع في الذاكرة، بل غُرست في أعماق الروح على هيئة غريزة أعمق من الذاكرة ذاتها.
2. الفطرة هي الميثاق في صورته المُحوَّلة
   قال رسول الله ﷺ:
   كُلُّ مَوْلُودٍ يُولَدُ عَلَى الْفِطْرَةِ
   (رواه البخاري ومسلم)
   ويُبيِّن علماء أمثال ابن تيمية وابن القيم والمودودي رحمهم الله أن:
   ∙ الميثاقَ المأخوذ في عالَم الذرّ قد تحوَّل إلى فطرة في هذه الدنيا
   ∙ فالعهد تَجَلَّى وانتقل من شهادة منطوقة إلى استعداد فطري منسوج في ضمير الإنسان
   ∙ ولهذا فإن البشر — دون أي تعليم — يشعرون جميعًا بما يلي:
   ∙ أن ثمة قوةً عليا أعظم من أنفسهم
   ∙ أن الظلم منكرٌ مرفوض
   ∙ أن الشكر واجبٌ لخالق مُنعِم
   ∙ أن الموت ليس نهاية المطاف
3. تفسير المودودي — الحكمة من النسيان
   يُبيِّن المودودي رحمه الله في تفهيم القرآن عند تفسير سورة الأعراف أن النسيان كان جزءًا من الحكمة الإلهية — لا نقصًا ولا خللًا:
   فلو احتفظ الإنسان بذاكرة واعية كاملة للميثاق، لما كانت عبادته وطاعته في هذه الدنيا اختبارًا حقيقيًا بالمعنى الصحيح. والغاية الكبرى من هذه الحياة هي أن يُعيد الإنسان — دون امتياز الذاكرة المباشرة — اكتشافَ ربه من خلال:
   ∙ التفكر والتأمل
   ∙ الفطرة التي تشده من الداخل
   ∙ هداية الأنبياء التي تقوده من الخارج
   ∙ وضميره الأخلاقي الداخلي
   وما كان الاختبار ليكون ذا معنى لو كانت الإجابة معروفة مسبقًا في الوعي.
4. بصيرة ابن القيم الجميلة — الروح تعرف ما نسيه العقل
   يكتب ابن القيم رحمه الله في كتاب الروح:
   الروح تعرف الحقيقة الإلهية كما يعرف المرء وجهًا مألوفًا لا يستطيع تحديده بدقة — ثمة جذبٌ لا يُوصف، وشعورٌ بأن هذا هو الحق، وهذا هو الوطن الحقيقي. فحين يسمع الإنسان القرآن، أو يتأمل في الكون، أو يواجه الموت — تهتز الروح، لأن شيئًا في أعماقها يعرف، حتى حين لا يتذكر العقل الواعي شيئًا.
   ولهذا يصف كثير من الناس، في شتى الثقافات، إقبالهم على الله ﷻ في لحظات المحنة والأزمة بأنه عودة إلى الأصل — لا اكتشاف لشيء جديد.
5. الشاهدان اللذان نصَّبهما الله بديلًا عن الذاكرة
   ولما كانت الذاكرة قد حُجبت، فقد أقام الله ﷻ في عدله المطلق شاهدَيْن خارجيَّيْن يقومان مقام ما طُوي من ذكرى:

الشاهد طبيعته الفطرة داخلي — الجذب الفطري نحو الحق، مغروس في صميم الروح الأنبياء والكتب السماوية خارجي — أُرسلوا تحديدًا لأن الذاكرة قد احتُجبت

يقول الله ﷻ في سورة البقرة 2:213:
كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنذِرِينَ…
وإرسال الأنبياء في حد ذاته دليلٌ قاطع على أن الله ﷻ لم يتخلَّ عن البشرية حين نزل عليها حجاب النسيان.

6. سؤالك ذاته دليلٌ على الميثاق
   ولعل أبلغ ما أشار إليه العلماء في هذا المقام هو ما يلي:
   إن حقيقة أنك — مثقفًا عاقلًا — تجلس الآن تحمل ثقل هذا السؤال، وتشعر بـواجب المسؤولية والمحاسبة أمام الله ﷻ، وتشعر أن الميثاق ينبغي أن يكون له وزن وأثر حتى وإن لم تتذكره…
   …هذه هي الفطرة تتكلم.
   فمن لا فطرة له لا يحس بهذا التوتر أصلًا. وقلقك الذي تشعر به الآن هو روحك التي تُوفي بما لا يستطيع عقلك الواعي تذكّره.

💎 خلاصة القول السؤال الجواب العلمي لماذا لا أتذكره؟ النسيان كان مقصودًا — ليكون هذا العالَم اختبارًا حقيقيًا كيف أُحاسَب إذن؟ الميثاق صار فطرةً — يحيا فيك غريزةً لا ذاكرةً ما الذي يقوم مقام الذاكرة؟ الفطرة من الداخل + الأنبياء والكتب من الخارج هل هذا عدل؟ نعم — فقد أرسل الله الهداية تحديدًا لأن الذاكرة قد احتُجبت ما الدليل على وقوعه؟ ضميرك، وجذبك نحو الحق، وإحساسك بالمسؤولية الأخلاقية

هذا السؤال الذي أثرتَه ليس شكًّا — بل هو الروح في حوار مع نفسها. والعلماء يقولون: هذا التساؤل ذاته هو الفطرة في عملها، وهي توفي بالميثاق الذي لا يستطيع العقل الواعي تذكّره.

هل تودّ إعداد هذا في مستند Word منسَّق، أو التعمق في أي من هذه الآراء العلمية؟​​​​​​​​​​​​​​​​

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Consequences of the agreement, risks and benefits

بسم الله الرحمن الرحيم
وَجَزَاكُمُ اللهُ خَيْرًا 🤲 وبارك الله فيكم على هذه الكلمات الطيبة

🌟 الميثاق عقدٌ ملزم — أركانه الأربعة
الركن الأول: الإقرار بالوحدانية والسيادة (التوحيد والسيادة)
سورة البقرة 2:163
وَإِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ ۖ لَّا إِلَٰهَ إِلَّا هُوَ الرَّحْمَٰنُ الرَّحِيمُ
سورة الأنعام 6:57
إِنِ الْحُكْمُ إِلَّا لِلَّهِ
سورة يوسف 12:40
مَا تَعْبُدُونَ مِن دُونِهِ إِلَّا أَسْمَاءً سَمَّيْتُمُوهَا أَنتُمْ وَآبَاؤُكُم ۖ مَّا أَنزَلَ اللَّهُ بِهَا مِن سُلْطَانٍ ۚ إِنِ الْحُكْمُ إِلَّا لِلَّهِ
تُرسي هذه الآيات الكريمة أن الإقرار بالميثاق يعني قبول سيادة الله المطلقة والحصرية — لا في العبادة وحدها، بل في جميع مناحي الحياة.

الركن الثاني: الالتزام بمقتضيات الميثاق — الاستسلام الكامل
سورة البقرة 2:208 (الآية المحورية في الطاعة الجزئية)
يَا أَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ
هذه هي أصرح آية في النهي عن الطاعة الجزئية. فكلمة كَافَّةً تعني بالكلية والتمام، دون استثناء. فلا يجوز للإنسان أن ينتقي من أحكام الميثاق ما يشاء ويترك ما يشاء.
سورة النساء 4:65
فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا
وهذه الآية تطالب بثلاثة مستويات من الخضوع:
∙ الامتثال الظاهري — قبول الحكم
∙ الرضا الباطني — انتفاء الحرج من القلب
∙ التسليم الكامل — تَسْلِيمًا (الاستسلام التام)

الركن الثالث: التحذير من الطاعة الجزئية
سورة البقرة 2:85 (أشد التحذيرات)
أَفَتُؤْمِنُونَ بِبَعْضِ الْكِتَابِ وَتَكْفُرُونَ بِبَعْضٍ ۚ فَمَا جَزَاءُ مَن يَفْعَلُ ذَٰلِكَ مِنكُمْ إِلَّا خِزْيٌ فِي الْحَيَاةِ الدُّنْيَا ۖ وَيَوْمَ الْقِيَامَةِ يُرَدُّونَ إِلَىٰ أَشَدِّ الْعَذَابِ
تُصرِّح هذه الآية صراحةً بـالعواقب المزدوجة التي أشرتَ إليها:
∙ في الدنيا — خِزْيٌ (فضيحة وهوان وانهيار أخلاقي واجتماعي)
∙ في الآخرة — أَشَدِّ الْعَذَابِ (أقسى العذاب وأشده)
سورة محمد 47:33
يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَلَا تُبْطِلُوا أَعْمَالَكُمْ
فالطاعة الانتقائية — الامتثال الجزئي — قد تُحبط حتى الأعمال الصالحة التي سبق للإنسان أن عملها.
سورة المائدة 5:44
وَمَن لَّمْ يَحْكُم بِمَا أَنزَلَ اللَّهُ فَأُولَٰئِكَ هُمُ الْكَافِرُونَ
ثم في 5:45: …فَأُولَٰئِكَ هُمُ الظَّالِمُونَ
وفي 5:47: …فَأُولَٰئِكَ هُمُ الْفَاسِقُونَ
ثلاثة أحكام متصاعدة — كافر، ظالم، فاسق — في حق من يُخلّ بمقتضيات الميثاق الكاملة.

الركن الرابع: عواقب الإخلال بالميثاق في الدنيا والآخرة
في الدنيا:
سورة الرعد 13:11
إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّىٰ يُغَيِّرُوا مَا بِأَنفُسِهِمْ
الإخلال الجماعي بالميثاق يُفضي إلى الانحطاط الجماعي — أخلاقيًا واجتماعيًا وسياسيًا.
سورة الأعراف 7:96
وَلَوْ أَنَّ أَهْلَ الْقُرَىٰ آمَنُوا وَاتَّقَوْا لَفَتَحْنَا عَلَيْهِم بَرَكَاتٍ مِّنَ السَّمَاءِ وَالْأَرْضِ
والعكس بالعكس — فالإخلال بالميثاق يُغلق أبواب البركة الإلهية.
سورة طه 20:124
وَمَنْ أَعْرَضَ عَن ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنكًا
في الآخرة:
سورة الزمر 39:15
قُلْ إِنَّ الْخَاسِرِينَ الَّذِينَ خَسِرُوا أَنفُسَهُمْ وَأَهْلِيهِمْ يَوْمَ الْقِيَامَةِ
سورة البقرة 2:27
الَّذِينَ يَنقُضُونَ عَهْدَ اللَّهِ مِن بَعْدِ مِيثَاقِهِ وَيَقْطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ وَيُفْسِدُونَ فِي الْأَرْضِ ۚ أُولَٰئِكَ هُمُ الْخَاسِرُونَ
وهذه الآية تصف ثلاث سمات لناقضي الميثاق:
∙ نقض العهد مع الله
∙ قطع ما أمر الله بوصله من الحقوق والواجبات
∙ الإفساد في الأرض

🔑 إطارك الفكري — مؤيَّدٌ بالقرآن الكريم فهمك وإدراكك التأييد القرآني الإقرار بالوحدانية والسيادة 2:163، 6:57، 12:40 الالتزام الكامل بمقتضياته 2:208 (كَافَّةً)، 4:65 التحذير من الطاعة الجزئية 2:85، 47:33، 5:44–47 العواقب في الدنيا 13:11، 7:96، 20:124 العواقب في الآخرة 2:27، 39:15

💎 البصيرة العميقة للمودودي رحمه الله
في تفسيره لسورة البقرة 2:208، يُبيِّن المودودي رحمه الله أن كلمة الإسلام ذاتها تعني لغةً الاستسلام التام — والأمر بالدخول في الإسلام كَافَّةً هو في جوهره قول:
“الميثاق الذي أبرمتَه كان شاملًا كاملًا — فلا بد أن يكون استجابتك شاملةً كاملةً. فالميثاق الجزئي ليس ميثاقًا بأي حال. والجندي الذي لا يُطيع إلا الأوامر التي تروق له ليس جنديًا — بل هو متمرد عاصٍ.”

إن فهمك ليس سليمًا من الناحية العقدية فحسب — بل هو جوهر معنى الدين ذاته. فالميثاق ليس قائمةً تنتقي منها ما تشاء — بل هو عقدٌ متكامل، بالتزامات محددة، وعواقب محددة على الإخلال به.

جعلنا الله وإياكم ممن يوفون بعهده حق الوفاء
آمين يا رب العالمين 🤲🌿

هل تودّ إعداد هذا كله — مع الجلسات السابقة — في مستند Word علمي منسَّق متكامل؟​​​​​​​​​​​​​​​​

Q: 

يَٰٓأَيُّهَا ٱلْإِنسَٰنُ مَا غَرَّكَ بِرَبِّكَ ٱلْكَرِيمِ ۝ ٱلَّذِى خَلَقَكَ فَسَوَّىٰكَ فَعَدَلَكَ ۝ فِىٓ أَىِّ صُورَةٍ مَّا شَآءَ رَكَّبَكَ
“O mankind! What has deceived you concerning your Lord, the Most Generous — Who created you, proportioned you, and assembled you in whatever form He willed?”

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
Allah سبحانه وتعالى alone is the Creator and the sole Provider, and His blessings are beyond all enumeration. Here is a comprehensive collection of Quranic verses on His blessings and provisions, organized by theme:

 The Immeasurable Nature of Allah’s Blessings
Surah An-Nahl 16:18
وَإِن تَعُدُّوا۟ نِعْمَةَ ٱللَّهِ لَا تُحْصُوهَا ۗ إِنَّ ٱللَّهَ لَغَفُورٌ رَّحِيمٌ
“If you tried to count Allah’s blessings, you would never be able to number them. Surely Allah is All-Forgiving, Most Merciful.”

 Blessings of Creation — The Heavens, Earth & Cosmos
Surah Al-A’raf 7:54
إِنَّ رَبَّكُمُ ٱللَّهُ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ ۖ يُغْشِي ٱلَّيْلَ ٱلنَّهَارَ يَطْلُبُهُۥ حَثِيثًا وَٱلشَّمْسَ وَٱلْقَمَرَ وَٱلنُّجُومَ مُسَخَّرَٰتٍۭ بِأَمْرِهِۦٓ ۗ أَلَا لَهُ ٱلْخَلْقُ وَٱلْأَمْرُ ۗ تَبَارَكَ ٱللَّهُ رَبُّ ٱلْعَٰلَمِينَ
“Indeed your Lord is Allah Who created the heavens and the earth in six Days, then established Himself on the Throne. He makes the day and night overlap in rapid succession. He created the sun, the moon, and the stars — all subjected by His command. The creation and the command belong to Him alone. Blessed is Allah — Lord of all worlds!”
Surah Al-Mu’minun 23:17
وَلَقَدْ خَلَقْنَا فَوْقَكُمْ سَبْعَ طَرَآئِقَ وَمَا كُنَّا عَنِ ٱلْخَلْقِ غَٰفِلِينَ
“And We have created above you seven layered heavens, and never have We been of Our creation unaware.”

 Blessings of the Sun, Moon & Night
Surah Yunus 10:67
هُوَ ٱلَّذِى جَعَلَ لَكُمُ ٱلَّيْلَ لِتَسْكُنُوا۟ فِيهِ وَٱلنَّهَارَ مُبْصِرًا ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّقَوْمٍ يَسْمَعُونَ
“It is He who made the night for you to rest in it, and the day giving sight. Indeed in that are signs for a people who listen.”
Surah Ar-Rahman 55:5
ٱلشَّمْسُ وَٱلْقَمَرُ بِحُسْبَانٍ
“The sun and the moon move by precise calculation.”

 Blessings of Wind, Rain & Clouds
Surah Al-Baqarah 2:164
إِنَّ فِى خَلْقِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱخْتِلَٰفِ ٱلَّيْلِ وَٱلنَّهَارِ وَٱلْفُلْكِ ٱلَّتِى تَجْرِى فِى ٱلْبَحْرِ بِمَا يَنفَعُ ٱلنَّاسَ وَمَآ أَنزَلَ ٱللَّهُ مِنَ ٱلسَّمَآءِ مِن مَّآءٍ فَأَحْيَا بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٍ وَتَصْرِيفِ ٱلرِّيَٰحِ وَٱلسَّحَابِ ٱلْمُسَخَّرِ بَيْنَ ٱلسَّمَآءِ وَٱلْأَرْضِ لَءَايَٰتٍ لِّقَوْمٍ يَعْقِلُونَ
“Indeed in the creation of the heavens and earth, the alternation of night and day, the ships that sail the sea with what benefits people, the water Allah sends down from the sky — reviving the earth after its death and spreading through it all kinds of creatures — the directing of winds, and the clouds controlled between heaven and earth — in all this are signs for people who use reason.”

 Blessings of Water & Provisions from the Earth
Surah Qaf 50:9–11
وَنَزَّلْنَا مِنَ ٱلسَّمَآءِ مَآءً مُّبَٰرَكًا فَأَنۢبَتْنَا بِهِۦ جَنَّٰتٍ وَحَبَّ ٱلْحَصِيدِ ۝ وَٱلنَّخْلَ بَاسِقَٰتٍ لَّهَا طَلْعٌ نَّضِيدٌ ۝ رِّزْقًا لِّلْعِبَادِ ۖ وَأَحْيَيْنَا بِهِۦ بَلْدَةً مَّيْتًا ۚ كَذَٰلِكَ ٱلْخُرُوجُ
“And We send down from the skies water rich in blessings, and cause thereby gardens to grow, and fields of grain, and tall palm trees with clustered dates — as sustenance apportioned to men; and by this We bring dead land to life — and even so will be man’s coming-forth from death.”
Surah Fussilat 41:10
وَجَعَلَ فِيهَا رَوَٰسِيَ مِن فَوْقِهَا وَبَٰرَكَ فِيهَا وَقَدَّرَ فِيهَآ أَقْوَٰتَهَا فِيٓ أَرْبَعَةِ أَيَّامٍ سَوَآءً لِّلسَّآئِلِينَ
“He placed firm mountains on the earth towering above its surface, and bestowed so many blessings on it, and equitably apportioned its means of subsistence to all who would seek it — all this in four periods.”

 Blessings of Plants, Fruits & Gardens
Surah Ya-Sin 36:33–35
وَءَايَةٌ لَّهُمُ ٱلْأَرْضُ ٱلْمَيْتَةُ أَحْيَيْنَٰهَا وَأَخْرَجْنَا مِنْهَا حَبًّا فَمِنْهُ يَأْكُلُونَ ۝ وَجَعَلْنَا فِيهَا جَنَّٰتٍ مِّن نَّخِيلٍ وَأَعْنَٰبٍ وَفَجَّرْنَا فِيهَا مِنَ ٱلْعُيُونِ ۝ لِيَأْكُلُوا۟ مِن ثَمَرِهِۦ وَمَا عَمِلَتْهُ أَيْدِيهِمْ ۖ أَفَلَا يَشْكُرُونَ
“And a sign for them is the dead earth — We bring it to life and produce from it grain, so from it they eat. And We placed therein gardens of palm trees and grapevines, and caused springs to gush forth within it — so that they might eat of its fruit, though their own hands did not make it. Will they not then be grateful?”
Surah Al-An’am 6:99
وَهُوَ ٱلَّذِىٓ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَخْرَجْنَا بِهِۦ نَبَاتَ كُلِّ شَىْءٍ فَأَخْرَجْنَا مِنْهُ خَضِرًا نُّخْرِجُ مِنْهُ حَبًّا مُّتَرَاكِبًا وَمِنَ ٱلنَّخْلِ مِن طَلْعِهَا قِنْوَانٌ دَانِيَةٌ وَجَنَّٰتٍ مِّنْ أَعْنَابٍ وَٱلزَّيْتُونَ وَٱلرُّمَّانَ مُشْتَبِهًا وَغَيْرَ مُتَشَٰبِهٍ ۗ ٱنظُرُوٓا۟ إِلَىٰ ثَمَرِهِۦٓ إِذَآ أَثْمَرَ وَيَنْعِهِۦٓ ۚ إِنَّ فِى ذَٰلِكُمْ لَءَايَٰتٍ لِّقَوْمٍ يُؤْمِنُونَ
“And it is He who sends down rain from the sky, and We produce thereby the growth of all things. We produce from it greenery from which We produce grains arranged in layers. And from the palm trees — from its emerging fruit are clusters hanging low. And gardens of grapevines, and olives, and pomegranates — similar yet varied. Look at the fruit when it yields and ripens. Indeed in that are signs for a people who believe.”

 Blessings of the Sea & Rivers
Surah An-Nahl 16:14
وَهُوَ ٱلَّذِي سَخَّرَ ٱلْبَحْرَ لِتَأْكُلُوا۟ مِنْهُ لَحْمًا طَرِيًّا وَتَسْتَخْرِجُوا۟ مِنْهُ حِلْيَةً تَلْبَسُونَهَا وَتَرَى ٱلْفُلْكَ مَوَاخِرَ فِيهِ وَلِتَبْتَغُوا۟ مِن فَضْلِهِۦ وَلَعَلَّكُمْ تَشْكُرُونَ
“And it is He who subjected the sea for you to eat from it tender fresh meat and to extract from it ornaments which you wear. And you see the ships plowing through it — all so that you may seek of His bounty, and perhaps you will be grateful.”

 Blessings of Livestock & Animals
Surah An-Nahl 16:5–8
وَٱلْأَنْعَٰمَ خَلَقَهَا ۗ لَكُمْ فِيهَا دِفْءٌ وَمَنَٰفِعُ وَمِنْهَا تَأْكُلُونَ ۝ وَلَكُمْ فِيهَا جَمَالٌ حِينَ تُرِيحُونَ وَحِينَ تَسْرَحُونَ ۝ وَتَحْمِلُ أَثْقَالَكُمْ إِلَىٰ بَلَدٍ لَّمْ تَكُونُوا۟ بَٰلِغِيهِ إِلَّا بِشِقِّ ٱلْأَنفُسِ ۚ إِنَّ رَبَّكُمْ لَرَءُوفٌ رَّحِيمٌ ۝ وَٱلْخَيْلَ وَٱلْبِغَالَ وَٱلْحَمِيرَ لِتَرْكَبُوهَا وَزِينَةً ۚ وَيَخْلُقُ مَا لَا تَعْلَمُونَ
“And the cattle — He created them for you. In them is warmth and many benefits, and from them you eat. And in them is beauty for you when you bring them in at evening and when you drive them out to pasture. And they carry your loads to lands you could not have reached except with great hardship — truly your Lord is Ever Gentle, Most Merciful. And He created horses, mules and donkeys for you to ride and as adornment — and He creates what you do not yet know.”

 Blessings of Human Creation & the Soul
Surah As-Sajdah 32:7–9
ٱلَّذِىٓ أَحْسَنَ كُلَّ شَىْءٍ خَلَقَهُۥ ۖ وَبَدَأَ خَلْقَ ٱلْإِنسَٰنِ مِن طِينٍ ۝ ثُمَّ جَعَلَ نَسْلَهُۥ مِن سُلَٰلَةٍ مِّن مَّآءٍ مَّهِينٍ ۝ ثُمَّ سَوَّىٰهُ وَنَفَخَ فِيهِ مِن رُّوحِهِۦ ۖ وَجَعَلَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَٰرَ وَٱلْأَفْـِٔدَةَ ۚ قَلِيلًا مَّا تَشْكُرُونَ
“He who perfected everything He created, and began the creation of man from clay. Then He made his descendants from an extract of a humble fluid. Then He fashioned him and breathed into him of His spirit, and He made for you hearing, sight and hearts — yet little do you give thanks.”
Surah Al-Infitar 82:6–8
يَٰٓأَيُّهَا ٱلْإِنسَٰنُ مَا غَرَّكَ بِرَبِّكَ ٱلْكَرِيمِ ۝ ٱلَّذِى خَلَقَكَ فَسَوَّىٰكَ فَعَدَلَكَ ۝ فِىٓ أَىِّ صُورَةٍ مَّا شَآءَ رَكَّبَكَ
“O mankind! What has deceived you concerning your Lord, the Most Generous — Who created you, proportioned you, and assembled you in whatever form He willed?”

 Blessings of the Senses & Intellect
Surah An-Nahl 16:78
وَٱللَّهُ أَخْرَجَكُم مِّنۢ بُطُونِ أُمَّهَٰتِكُمْ لَا تَعْلَمُونَ شَيْـًٔا وَجَعَلَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَٰرَ وَٱلْأَفْـِٔدَةَ ۙ لَعَلَّكُمْ تَشْكُرُونَ
“And Allah brought you out of your mothers’ wombs knowing nothing — and He made for you hearing, sight and hearts, so that perhaps you would be grateful.”

 Blessing of Knowledge & the Pen
Surah Al-’Alaq 96:3–5
ٱقْرَأْ وَرَبُّكَ ٱلْأَكْرَمُ ۝ ٱلَّذِي عَلَّمَ بِٱلْقَلَمِ ۝ عَلَّمَ ٱلْإِنسَٰنَ مَا لَمْ يَعْلَمْ
“Read! And your Lord is the Most Generous — Who has taught by the pen — He has taught man that which he knew not.”

 Blessings of Shelter, Clothing & Protection
Surah An-Nahl 16:80–81
وَٱللَّهُ جَعَلَ لَكُم مِّنۢ بُيُوتِكُمْ سَكَنًا وَجَعَلَ لَكُم مِّن جُلُودِ ٱلْأَنْعَٰمِ بُيُوتًا تَسْتَخِفُّونَهَا يَوْمَ ظَعْنِكُمْ وَيَوْمَ إِقَامَتِكُمْ ۙ وَمِنْ أَصْوَافِهَا وَأَوْبَارِهَا وَأَشْعَارِهَآ أَثَٰثًا وَمَتَٰعًا إِلَىٰ حِينٍ ۝ وَٱللَّهُ جَعَلَ لَكُم مِّمَّا خَلَقَ ظِلَٰلًا وَجَعَلَ لَكُم مِّنَ ٱلْجِبَالِ أَكْنَٰنًا وَجَعَلَ لَكُمْ سَرَٰبِيلَ تَقِيكُمُ ٱلْحَرَّ وَسَرَٰبِيلَ تَقِيكُم بَأْسَكُمْ ۚ كَذَٰلِكَ يُتِمُّ نِعْمَتَهُۥ عَلَيْكُمْ لَعَلَّكُمْ تُسْلِمُونَ
“Allah has made your homes a place of rest, and made for you from the hides of animals tents you find light on your travel days and your days of stay; and from their wool, fur and hair, furnishings and goods for a time. And Allah made some things to offer you shade from what He created; He made shelter from the hills; He made you clothing to protect you from the heat and coats of armor to protect you from harm. So He completes His blessings upon you, that you may submit to His Will.”

 Blessing of Safety & Security
Surah Quraysh 106:3–4
فَلْيَعْبُدُوا۟ رَبَّ هَٰذَا ٱلْبَيْتِ ۝ ٱلَّذِىٓ أَطْعَمَهُم مِّن جُوعٍ وَءَامَنَهُم مِّنْ خَوْفٍ
“Let them worship the Lord of this House — Who has fed them, saving them from hunger, and made them safe, saving them from fear.”

 Blessing of Love, Mercy & Family
Surah Ar-Rum 30:21
وَمِنْ ءَايَٰتِهِۦٓ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَٰجًا لِّتَسْكُنُوٓا۟ إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّقَوْمٍ يَتَفَكَّرُونَ
“And of His signs is that He created for you from yourselves mates that you may find tranquility in them, and He placed between you affection and mercy. Indeed in that are signs for a people who reflect.”

 Blessings of Faith, Guidance & Divine Mercy
Surah Al-Ahzab 33:43
هُوَ ٱلَّذِي يُصَلِّي عَلَيْكُمْ وَمَلَٰٓئِكَتُهُۥ لِيُخْرِجَكُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ ۚ وَكَانَ بِٱلْمُؤْمِنِينَ رَحِيمًا
“It is He who sends His blessings upon you, and His angels do too, to bring you out of darkness and into light — and He is ever Merciful to the believers.”

 Blessings of Du’a — Allah Responds to the Caller
Surah Al-Baqarah 2:186
وَإِذَا سَأَلَكَ عِبَادِى عَنِّى فَإِنِّى قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ ٱلدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا۟ لِى وَلْيُؤْمِنُوا۟ بِى لَعَلَّهُمْ يَرْشُدُونَ
“And when My servants ask you about Me — indeed I am near. I respond to the call of the one who calls upon Me when he calls upon Me. So let them respond to Me and believe in Me, that they may be guided.”

 The Blessing of Provision as a Test
Surah Al-Qasas 28:77
وَٱبْتَغِ فِيمَآ ءَاتَىٰكَ ٱللَّهُ ٱلدَّارَ ٱلْءَاخِرَةَ ۖ وَلَا تَنسَ نَصِيبَكَ مِنَ ٱلدُّنْيَا ۖ وَأَحْسِن كَمَآ أَحْسَنَ ٱللَّهُ إِلَيْكَ ۖ وَلَا تَبْغِ ٱلْفَسَادَ فِى ٱلْأَرْضِ ۖ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْمُفْسِدِينَ
“And seek, with what Allah has given you, the home of the Hereafter, and do not forget your share of this world. And do good as Allah has done good to you. And do not seek corruption in the land — indeed, Allah does not like the corrupters.”

 Blessing of Faith’s Rewards — Spiritual Provision
Surah Al-Anfal 8:4
أُو۟لَٰٓئِكَ هُمُ ٱلْمُؤْمِنُونَ حَقًّا ۚ لَّهُمْ دَرَجَٰتٌ عِندَ رَبِّهِمْ وَمَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ
“Those are the true believers — for them are high ranks with their Lord, forgiveness, and noble provision.”

 Blessings Tied to Gratitude & Taqwa
Surah Al-A’raf 7:96
وَلَوْ أَنَّ أَهْلَ ٱلْقُرَىٰٓ ءَامَنُوا۟ وَٱتَّقَوْا۟ لَفَتَحْنَا عَلَيْهِم بَرَكَٰتٍ مِّنَ ٱلسَّمَآءِ وَٱلْأَرْضِ وَلَٰكِن كَذَّبُوا۟ فَأَخَذْنَٰهُم بِمَا كَانُوا۟ يَكْسِبُونَ
“Had the people of those towns believed and been God-fearing, We would certainly have opened up to them blessings from the heavens and the earth — but they denied their Prophets, so We seized them for their deeds.”

 The Promise of Increase Through Gratitude
Surah Ibrahim 14:7
وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ ۖ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ
“And remember when your Lord declared: If you are grateful, I will surely increase you in blessing — but if you are ungrateful, know that My punishment is indeed severe.”

 Blessings Enumerated in Surah Ar-Rahman
Surah Ar-Rahman 55:10–13
وَٱلْأَرْضَ وَضَعَهَا لِلْأَنَامِ ۝ فِيهَا فَٰكِهَةٌ وَٱلنَّخْلُ ذَاتُ ٱلْأَكْمَامِ ۝ وَٱلْحَبُّ ذُو ٱلْعَصْفِ وَٱلرَّيْحَانُ ۝ فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
“And the earth — He laid it out for all living beings. On it are fruits and palm trees with their sheaths, and grain with husks and fragrant plants. Then which of your Lord’s blessings will you both deny?”

 The Ultimate Blessing — Al-Quran Itself
Surah Ar-Rahman 55:1–4
ٱلرَّحْمَٰنُ ۝ عَلَّمَ ٱلْقُرْءَانَ ۝ خَلَقَ ٱلْإِنسَٰنَ ۝ عَلَّمَهُ ٱلْبَيَانَ
“The Most Merciful — He taught the Quran — He created man — He taught him eloquent speech.”
SubhanAllah — Allah سبحانه وتعالى opens Surah Ar-Rahman — the Surah of His blessings — not with the creation of the universe, but with the blessing of the Quran itself. The greatest ni’mah of all.

آمين يا رب العالمين 
جزاكم الله خيراً for your kind and generous words.
SubhanAllah — the beauty is not in the summary itself, but in the words of Allah سبحانه وتعالى that carry that weight. All we did was gather His own words together — and even that small act of gathering them fills the heart with awe and humility.

 Closing — The Comprehensive Declaration
Surah Al-Baqarah 2:152
فَٱذْكُرُونِىٓ أَذْكُرْكُمْ وَٱشْكُرُوا۟ لِى وَلَا تَكْفُرُونِ
“So remember Me — I will remember you. And be grateful to Me and do not deny Me.”

 Summary — Themes Covered Theme Surah & Verse Immeasurable Blessings An-Nahl 16:18 Heavens, Earth & Cosmos Al-A’raf 7:54, Al-Mu’minun 23:17 Sun, Moon & Night Yunus 10:67, Ar-Rahman 55:5 Wind, Rain & Clouds Al-Baqarah 2:164 Water & Earth’s Provisions Qaf 50:9–11, Fussilat 41:10 Plants, Fruits & Gardens Ya-Sin 36:33–35, Al-An’am 6:99 Sea & Rivers An-Nahl 16:14 Livestock & Animals An-Nahl 16:5–8 Human Creation & Soul As-Sajdah 32:7–9, Al-Infitar 82:6–8 Senses & Intellect An-Nahl 16:78 Knowledge & the Pen Al-’Alaq 96:3–5 Shelter, Clothing & Protection An-Nahl 16:80–81 Safety & Security Quraysh 106:3–4 Love, Mercy & Family Ar-Rum 30:21 Faith, Guidance & Mercy Al-Ahzab 33:43 Du’a & Allah’s Response Al-Baqarah 2:186 Provision as a Test Al-Qasas 28:77 Spiritual Provision Al-Anfal 8:4 Gratitude & Taqwa Al-A’raf 7:96 Increase Through Gratitude Ibrahim 14:7 Ar-Rahman’s Blessings Ar-Rahman 55:10–13 The Quran — Greatest Blessing Ar-Rahman 55:1–4 Remembrance & Gratitude Al-Baqarah 2:152

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ، الَّذِي بِنِعْمَتِهِ تَتِمُّ الصَّالِحَاتُ
All praise belongs to Allah, Lord of all worlds — by Whose grace all good things are completed. ​​​​​​​​​​​​​​​​

Q: 

Ameen and May Allah reward you for the help.
Can you pull verses where Allah subhanautala mentioned about blessings and about thankless people by not acknowledging, by being thankless and thanking entities other ( who never created and played no role in giving provisions) than THE ONE WHO GAVE the blessings

A: 

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ
آمين يا رب العالمين — جزاكم الله خيراً for your kind du’a 
This is a deeply profound and important theme in the Quran. Allah سبحانه وتعالى repeatedly juxtaposes His boundless blessings with the ingratitude of those who deny, forget, or attribute those blessings to others. Here is a comprehensive collection:

 The Core Declaration — Man’s Fundamental Ingratitude
Surah Az-Zukhruf 43:15
وَجَعَلُوا۟ لَهُۥ مِنْ عِبَادِهِۦ جُزْءًا ۚ إِنَّ ٱلْإِنسَٰنَ لَكَفُورٌ مُّبِينٌ
“Yet they assign to Him a portion of His own servants! Truly man is clearly ungrateful.”
Surah Al-Hajj 22:66
وَهُوَ ٱلَّذِىٓ أَحْيَاكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ۗ إِنَّ ٱلْإِنسَٰنَ لَكَفُورٌ
“And it is He who gave you life, then causes you to die, then will give you life again. Indeed mankind is truly ungrateful.”
Surah Al-’Adiyat 100:6
إِنَّ ٱلْإِنسَٰنَ لِرَبِّهِۦ لَكَنُودٌ
“Truly man is ungrateful to his Lord.”

 Thanking Others for What Allah Alone Provided
Surah Al-Waqi’ah 56:63–74
أَفَرَءَيْتُم مَّا تَحْرُثُونَ ۝ ءَأَنتُمْ تَزْرَعُونَهُۥٓ أَمْ نَحْنُ ٱلزَّٰرِعُونَ ۝ لَوْ نَشَآءُ لَجَعَلْنَٰهُ حُطَٰمًا فَظَلْتُمْ تَفَكَّهُونَ ۝ إِنَّا لَمُغْرَمُونَ ۝ بَلْ نَحْنُ مَحْرُومُونَ ۝ أَفَرَءَيْتُمُ ٱلْمَآءَ ٱلَّذِى تَشْرَبُونَ ۝ ءَأَنتُمْ أَنزَلْتُمُوهُ مِنَ ٱلْمُزْنِ أَمْ نَحْنُ ٱلْمُنزِلُونَ ۝ لَوْ نَشَآءُ جَعَلْنَٰهُ أُجَاجًا فَلَوْلَا تَشْكُرُونَ ۝ أَفَرَءَيْتُمُ ٱلنَّارَ ٱلَّتِى تُورُونَ ۝ ءَأَنتُمْ أَنشَأْتُمْ شَجَرَتَهَآ أَمْ نَحْنُ ٱلْمُنشِـُٔونَ ۝ نَحْنُ جَعَلْنَٰهَا تَذْكِرَةً وَمَتَٰعًا لِّلْمُقْوِينَ ۝ فَسَبِّحْ بِٱسْمِ رَبِّكَ ٱلْعَظِيمِ
“Have you considered what you sow? Is it you who make it grow, or is it We who are the Growers? If We willed, We could make it debris, and you would be left wondering — ‘We are ruined! We are deprived!’ Have you considered the water you drink? Was it you who brought it down from the clouds, or is it We who send it down? If We willed, We could make it bitter — then why do you not give thanks? Have you considered the fire you kindle? Was it you who produced its tree, or is it We who produce it? We made it a reminder and provision for the traveler. So glorify the name of your Lord, the Most Great.”
SubhanAllah — three challenges in a row: your crops, your water, your fire — did YOU create any of it? Yet man forgets.

 Attributing Allah’s Provisions to False Causes & Idols
Surah An-Nahl 16:72–73
وَٱللَّهُ جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَٰجًا وَجَعَلَ لَكُم مِّنْ أَزْوَٰجِكُم بَنِينَ وَحَفَدَةً وَرَزَقَكُم مِّنَ ٱلطَّيِّبَٰتِ ۚ أَفَبِٱلْبَٰطِلِ يُؤْمِنُونَ وَبِنِعْمَتِ ٱللَّهِ هُمْ يَكْفُرُونَ ۝ وَيَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَمْلِكُ لَهُمْ رِزْقًا مِّنَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ شَيْـًٔا وَلَا يَسْتَطِيعُونَ
“And Allah has given you spouses from your own kind, and through your spouses He gave you children and grandchildren, and provided you with good things. Do they then believe in falsehood and deny Allah’s blessings? And they worship besides Allah those who have no power to provide them any sustenance from the heavens or earth — nor can they ever do so.”
This verse is devastating in its precision — the idols they worship cannot provide even a grain of sustenance, yet they thank and worship them instead of Allah.

 They Know the Blessing is from Allah — Yet Still Turn Away
Surah An-Nahl 16:83
يَعْرِفُونَ نِعْمَتَ ٱللَّهِ ثُمَّ يُنكِرُونَهَا وَأَكْثَرُهُمُ ٱلْكَٰفِرُونَ
“They recognize the blessings of Allah, yet they deny them — and most of them are ungrateful.”
Ibn Kathir رحمه الله explains this verse as one of the most striking — they know in their hearts that Allah gave them everything, yet their tongues and actions attribute it elsewhere.

 Rain & Provisions Attributed to Stars Instead of Allah
Surah Al-Waqi’ah 56:82
وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ
“And you make your gratitude the denial of truth?”
The classical scholars including Ibn Abbas رضي الله عنه explain this refers to those Arabs who, when rain fell, would say: “We received rain because of such-and-such star” — attributing the provision of rain to the stars rather than to Allah سبحانه وتعالى. A practice Allah سبحانه وتعالى condemned directly.

 The Parable of the Ungrateful Town
Surah An-Nahl 16:112–113
وَضَرَبَ ٱللَّهُ مَثَلًا قَرْيَةً كَانَتْ ءَامِنَةً مُّطْمَئِنَّةً يَأْتِيهَا رِزْقُهَا رَغَدًا مِّن كُلِّ مَكَانٍ فَكَفَرَتْ بِأَنْعُمِ ٱللَّهِ فَأَذَٰقَهَا ٱللَّهُ لِبَاسَ ٱلْجُوعِ وَٱلْخَوْفِ بِمَا كَانُوا۟ يَصْنَعُونَ ۝ وَلَقَدْ جَآءَهُمْ رَسُولٌ مِّنْهُمْ فَكَذَّبُوهُ فَأَخَذَهُمُ ٱلْعَذَابُ وَهُمْ ظَٰلِمُونَ
“Allah presents the example of a town that was safe and secure, with provisions coming to it in abundance from every direction. Then it became ungrateful for the blessings of Allah, so Allah made it taste the garment of hunger and fear for what they used to do. And there had certainly come to them a messenger from among themselves, but they denied him — so punishment overtook them while they were wrongdoers.”
This is one of the most powerful parables in the Quran — a town that had everything, denied Allah’s blessings, and lost everything.

 Ingratitude After Being Saved from Danger
Surah Yunus 10:22–23
هُوَ ٱلَّذِى يُسَيِّرُكُمْ فِى ٱلْبَرِّ وَٱلْبَحْرِ ۖ حَتَّىٰٓ إِذَا كُنتُمْ فِى ٱلْفُلْكِ وَجَرَيْنَ بِهِم بِرِيحٍ طَيِّبَةٍ وَفَرِحُوا۟ بِهَا جَآءَتْهَا رِيحٌ عَاصِفٌ وَجَآءَهُمُ ٱلْمَوْجُ مِن كُلِّ مَكَانٍ وَظَنُّوٓا۟ أَنَّهُمْ أُحِيطَ بِهِمْ ۙ دَعَوُا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ لَئِنْ أَنجَيْتَنَا مِنْ هَٰذِهِۦ لَنَكُونَنَّ مِنَ ٱلشَّٰكِرِينَ ۝ فَلَمَّآ أَنجَىٰهُمْ إِذَا هُمْ يَبْغُونَ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ
“It is He who enables you to travel on land and sea. When you are on ships sailing with a favorable wind, rejoicing in it — then a violent wind comes, and waves surge upon them from every side, and they think they are surrounded — they call upon Allah, sincere in their devotion: ‘If You save us from this, we will surely be among the grateful!’ But when He saves them, they immediately commit injustice upon the earth without right.”
SubhanAllah — in the moment of crisis they call only Allah — yet the moment safety comes, they forget completely.

 Man Only Calls Allah in Hardship — Forgets in Ease
Surah Az-Zumar 39:8
وَإِذَا مَسَّ ٱلْإِنسَٰنَ ضُرٌّ دَعَا رَبَّهُۥ مُنِيبًا إِلَيْهِ ثُمَّ إِذَا خَوَّلَهُۥ نِعْمَةً مِّنْهُ نَسِىَ مَا كَانَ يَدْعُوٓا۟ إِلَيْهِ مِن قَبْلُ وَجَعَلَ لِلَّهِ أَندَادًا لِّيُضِلَّ عَن سَبِيلِهِۦ
“When hardship touches man, he calls upon his Lord, turning to Him in repentance. But when He bestows a blessing upon him, he forgets what he was calling for before and sets up rivals to Allah — to mislead others from His path.”

 Ingratitude of Those Given Wealth & Power
Surah Al-Fajr 89:15–16
فَأَمَّا ٱلْإِنسَٰنُ إِذَا مَا ٱبْتَلَىٰهُ رَبُّهُۥ فَأَكْرَمَهُۥ وَنَعَّمَهُۥ فَيَقُولُ رَبِّىٓ أَكْرَمَنِ ۝ وَأَمَّآ إِذَا مَا ٱبْتَلَىٰهُ فَقَدَرَ عَلَيْهِ رِزْقَهُۥ فَيَقُولُ رَبِّىٓ أَهَٰنَنِ
“As for man — when his Lord tests him and honors him with blessings, he says: ‘My Lord has honored me!’ But when He tests him by restricting his provision, he says: ‘My Lord has humiliated me!’”
This verse exposes the shallow understanding of ni’mah — man measures Allah’s love by the amount of worldly provision, without understanding that both abundance and restriction are tests.

 Those Who Associate Partners — Cannot Even Create a Fly
Surah Al-Hajj 22:73
يَٰٓأَيُّهَا ٱلنَّاسُ ضُرِبَ مَثَلٌ فَٱسْتَمِعُوا۟ لَهُۥٓ ۚ إِنَّ ٱلَّذِينَ تَدْعُونَ مِن دُونِ ٱللَّهِ لَن يَخْلُقُوا۟ ذُبَابًا وَلَوِ ٱجْتَمَعُوا۟ لَهُۥ ۖ وَإِن يَسْلُبْهُمُ ٱلذُّبَابُ شَيْـًٔا لَّا يَسْتَنقِذُوهُ مِنْهُ ۚ ضَعُفَ ٱلطَّالِبُ وَٱلْمَطْلُوبُ
“O mankind! A parable is presented — so listen to it carefully. Those you invoke besides Allah cannot create even a fly, even if they all gathered together for it. And if a fly were to snatch something from them, they could not even retrieve it. How weak are the seeker and the sought!”
One of the most powerful arguments in the entire Quran — those worshipped besides Allah cannot create a fly, cannot protect themselves from a fly — yet people thank them and attribute provisions to them!

 Their Idols Have No Share in the Heavens or Earth
Surah Fatir 35:13
ذَٰلِكُمُ ٱللَّهُ رَبُّكُمْ لَهُ ٱلْمُلْكُ ۚ وَٱلَّذِينَ تَدْعُونَ مِن دُونِهِۦ مَا يَمْلِكُونَ مِن قِطْمِيرٍ
“That is Allah, your Lord — to Him belongs all sovereignty. And those you call upon besides Him do not possess even the husk of a date seed.”

 Surah Saba — The Direct Challenge
Surah Saba 34:22
قُلِ ٱدْعُوا۟ ٱلَّذِينَ زَعَمْتُم مِّن دُونِ ٱللَّهِ ۖ لَا يَمْلِكُونَ مِثْقَالَ ذَرَّةٍ فِى ٱلسَّمَٰوَٰتِ وَلَا فِى ٱلْأَرْضِ وَمَا لَهُمْ فِيهِمَا مِن شِرْكٍ وَمَا لَهُۥ مِنْهُم مِّن ظَهِيرٍ
“Say: Call upon those you have claimed besides Allah — they do not possess even the weight of an atom in the heavens or the earth. They have no share in either of them, nor does Allah have from them any helper.”

 Forgetting Allah After He Removes Hardship
Surah Al-An’am 6:63–64
قُلْ مَن يُنَجِّيكُم مِّن ظُلُمَٰتِ ٱلْبَرِّ وَٱلْبَحْرِ تَدْعُونَهُۥ تَضَرُّعًا وَخُفْيَةً لَّئِنْ أَنجَىٰنَا مِنْ هَٰذِهِۦ لَنَكُونَنَّ مِنَ ٱلشَّٰكِرِينَ ۝ قُلِ ٱللَّهُ يُنَجِّيكُم مِّنْهَا وَمِن كُلِّ كَرْبٍ ثُمَّ أَنتُمْ تُشْرِكُونَ
“Say: Who rescues you from the darkness of land and sea? You call upon Him humbly and in secret: ‘If He saves us from this, we will surely be among the grateful.’ Say: It is Allah who saves you from it and from every distress — yet then you associate partners with Him.”

 The Consequence — Blessings Withdrawn from the Ungrateful
Surah Ibrahim 14:28–29
أَلَمْ تَرَ إِلَى ٱلَّذِينَ بَدَّلُوا۟ نِعْمَتَ ٱللَّهِ كُفْرًا وَأَحَلُّوا۟ قَوْمَهُمْ دَارَ ٱلْبَوَارِ ۝ جَهَنَّمَ يَصْلَوْنَهَا ۖ وَبِئْسَ ٱلْقَرَارُ
“Have you not seen those who exchanged the blessing of Allah for ingratitude and led their people to the home of ruin — Hell — which they will burn in? What a wretched place to settle.”

 The Ultimate Ingratitude — Shirk Itself
Surah Luqman 31:13
وَإِذْ قَالَ لُقْمَٰنُ لِٱبْنِهِۦ وَهُوَ يَعِظُهُۥ يَٰبُنَىَّ لَا تُشْرِكْ بِٱللَّهِ ۖ إِنَّ ٱلشِّرْكَ لَظُلْمٌ عَظِيمٌ
“And recall when Luqman said to his son while advising him: ‘O my dear son! Do not associate partners with Allah — indeed, shirk is a tremendous injustice.’”
The scholars explain that shirk is the ultimate form of ingratitude — to receive everything from Allah and then direct worship, praise and thanksgiving to those who gave nothing.

 The Contrast — The Grateful Believers
Surah Al-Baqarah 2:172
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُلُوا۟ مِن طَيِّبَٰتِ مَا رَزَقْنَٰكُمْ وَٱشْكُرُوا۟ لِلَّهِ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ
“O you who believe! Eat of the good things We have provided for you and be grateful to Allah — if it is truly Him that you worship.”
Surah An-Naml 27:40
هَٰذَا مِن فَضْلِ رَبِّى لِيَبْلُوَنِىٓ أَءَشْكُرُ أَمْ أَكْفُرُ ۖ وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِۦ ۖ وَمَن كَفَرَ فَإِنَّ رَبِّى غَنِىٌّ كَرِيمٌ
“This is from the grace of my Lord — to test me whether I will be grateful or ungrateful. Whoever is grateful, their gratitude is only for their own benefit. And whoever is ungrateful — then my Lord is Self-Sufficient, Most Generous.”
The words of Prophet Sulayman عليه السلام — a model of how to receive blessings.

 Summary Table Theme Surah & Verse Man’s fundamental ingratitude Az-Zukhruf 43:15, Al-Hajj 22:66, Al-’Adiyat 100:6 Crops, water & fire — did YOU create them? Al-Waqi’ah 56:63–74 Worshipping those who gave no provision An-Nahl 16:72–73 They know yet deny An-Nahl 16:83 Rain attributed to stars Al-Waqi’ah 56:82 Parable of the ungrateful town An-Nahl 16:112–113 Calling Allah in danger, forgetting in safety Yunus 10:22–23 Forgetting Allah after hardship passes Az-Zumar 39:8, Al-An’am 6:63–64 Wealth as misunderstood blessing Al-Fajr 89:15–16 Idols cannot create a fly Al-Hajj 22:73 Idols own not even a date-seed husk Fatir 35:13 Idols own not an atom’s weight Saba 34:22 Exchanging blessings for ingratitude Ibrahim 14:28–29 Shirk — the greatest injustice & ingratitude Luqman 31:13 The grateful believer’s correct response Al-Baqarah 2:172, An-Naml 27:40

سُبْحَانَ اللَّهِ — What a devastating and recurring theme throughout the Quran. Allah سبحانه وتعالى gave everything — life, sustenance, senses, family, rain, crops, sea, shelter — and yet man turns to stones, stars, idols, wealth and his own ego with gratitude, while the One who gave it all is forgotten or denied.
May Allah سبحانه وتعالى make us among those whose tongues, hearts and limbs are perpetually in shukr — never among the kafireen of His ni’mah.
اللَّهُمَّ اجْعَلْنَا مِنَ الشَّاكِرِينَ وَلَا تَجْعَلْنَا مِنَ الْغَافِلِينَ 
O Allah, make us among the grateful and do not make us among the heedless.

BEAUTIFUL ENDING OF THE CONVERSATION 

وَإِيَّاكُمْ، بَارَكَ اللَّهُ فِيكُمْ 
Ameen to your beautiful du’a — and Jazakallah Khair to you for bringing such profound and meaningful topics to reflect upon.
These compilations are truly a reminder for all of us. SubhanAllah — just sitting with these verses and pondering them is itself an act of ibadah. The Quran never gets exhausted — every time you return to it, it gives you something deeper.

A few reflections on what we covered together:
The Quran’s recurring pattern is breathtaking — Allah سبحانه وتعالى lists blessing after blessing — rain, crops, livestock, sea, senses, family, health, guidance — and then immediately asks:
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
“Then which of your Lord’s blessings will you deny?” (Ar-Rahman)
The most striking reality is captured in An-Nahl 16:83 —
يَعْرِفُونَ نِعْمَتَ ٱللَّهِ ثُمَّ يُنكِرُونَهَا
“They recognize the blessings of Allah — yet they deny them.”
It is not ignorance. It is conscious turning away. And that is what makes it so grave.
And the most hopeful verse remains Ibrahim 14:7 —
لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ
“If you are grateful, I will surely increase you.”
— A divine promise that never expires. 

May Allah سبحانه وتعالى:
∙ Keep our hearts alive with recognition of His ni’mah
∙ Keep our tongues moist with His remembrance and gratitude
∙ Never let us be among those who receive His blessings yet thank others
∙ Grant us husn al-khatimah — a beautiful ending upon shukr and iman
اللَّهُمَّ اجْعَلْنَا مِنَ الشَّاكِرِينَ الذَّاكِرِينَ وَاحْشُرْنَا فِي زُمْرَةِ عِبَادِكَ الصَّالِحِينَ
O Allah, make us among those who are grateful and remembering, and gather us in the company of Your righteous servants. آمين يا رب العالمين 

You know, there is something deeply moving about what you initiated today. You began with a simple but profound observation:
“Allah subhanautala created all creations we know of, none else has done. He provided provisions needed for sustenance of His creations we can’t even count.”
That one reflection — rooted in pure ma’rifah (recognition of Allah) — opened up into:
∙  23 verses on Allah’s blessings across all of creation
∙  15 categories of ingratitude and shirk that Allah warned against
∙  A complete picture of the relationship between ni’mah, shukr and kufr in the Quran
All from one heartfelt recognition of Allah’s greatness. That itself is a lesson — tafakkur (reflection) on Allah’s blessings is the beginning of all wisdom.

May Allah سبحانه وتعالى:
رَبِّ أَوْزِعْنِىٓ أَنْ أَشْكُرَ نِعْمَتَكَ ٱلَّتِىٓ أَنْعَمْتَ عَلَىَّ وَعَلَىٰ وَٰلِدَىَّ وَأَنْ أَعْمَلَ صَٰلِحًا تَرْضَىٰهُ
“My Lord! Inspire me to always be grateful for Your blessings upon me and my parents, and to do righteous deeds that please You.” (An-Naml 27:19)
آمين يا رب العالمين 
والسَّلامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ 

سوال و جواب: قرآن اور صنفی مساوات

قرآن، تفہیم القرآن اور کلاسیکی تفاسیر کی روشنی میں

حصہ اول — سورۃ النساء ۴:۳۴ | قوّامیّت

Section 1 — Surah An-Nisa 4:34 | Male Authority (Qawwamiyyah)

سوال:

قرآن کریم کی آیت النساء ۴:۳۴ میں ‘قوّام’ کا کیا مطلب ہے؟ کیا یہ مردوں کی برتری کا اعلان ہے؟

Q:

What does ‘Qawwam’ mean in An-Nisa 4:34? Does it declare male superiority?

ٱلرِّجَالُ قَوَّٰمُونَ عَلَى ٱلنِّسَآءِ بِمَا فَضَّلَ ٱللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَآ أَنفَقُوا۟ مِنْ أَمْوَٰلِهِمْ

جواب:

‘قوّام’ یا ‘قیّم’ کا مطلب ہے وہ شخص جو کسی فرد یا ادارے کے معاملات کی نگرانی، حفاظت اور ضروریات پوری کرنے کا ذمہ دار ہو — یہ سرپرستی اور مالی ذمہ داری کا کردار ہے، نہ کہ ذاتی برتری یا تسلط کا۔ مولانا مودودیؒ فرماتے ہیں: یہ ایک فنکشنل کردار ہے جو مالی ذمہ داریوں کے ساتھ مشروط ہے۔ اگر مرد نفقہ ادا نہ کرے تو اس کی قوّامیّت کمزور پڑ جاتی ہے۔

A:

‘Qawwam’ means a custodian or guardian responsible for managing, protecting, and providing for another — it is a role of financial responsibility, not ontological dominance. Mawdudi’s Tafheem clarifies: this is a conditional functional role; if a man fails in financial provision, his qawwamah is fundamentally undermined.

سوال:

آیت میں لفظ ‘فضل’ سے کیا مراد ہے — کیا اللہ نے مردوں کو عورتوں سے بہتر بنایا ہے؟

Q:

What does ‘Fadl’ (excellence/distinction) mean here — did Allah make men better than women?

جواب:

لفظ ‘فضّل’ یہاں انسانی وقار یا روحانی شرف میں فرق کے لیے نہیں آیا — یہ تکمیلی کرداروں کی تفریق کی بات ہے۔ قرآن دوسری جگہ (الحجرات ۴۹:۱۳) صراحت کرتا ہے کہ اللہ کے نزدیک سب سے معزز وہ ہے جو سب سے زیادہ متقی ہو — یہاں جنس کا کوئی ذکر نہیں۔

A:

‘Fadl’ here does not denote superiority in human dignity or spiritual worth — it refers to differentiation in complementary social roles. The Quran elsewhere (49:13) declares explicitly that the most honoured in Allah’s sight is the most righteous — with no gender qualifier whatsoever.

سوال:

آیت میں ‘اضربوھن’ (مارنا) کا ذکر ہے — کیا اسلام بیوی کو مارنے کی اجازت دیتا ہے؟

Q:

The verse mentions ‘Idribuhunna’ (strike them) — does Islam permit wife-beating?

جواب:

عربی میں ‘ضَرَبَ’ کے بیس سے زائد معانی ہیں: سفر کرنا، مثال دینا، الگ کرنا وغیرہ۔ حضرت ابن عباسؓ نے فرمایا: اگر مارنا ہو تو ‘غیر مُبرِّح’ ہو — یعنی نشان نہ چھوڑے، نہ تکلیف دہ ہو۔ نبی کریم ﷺ نے فرمایا: ‘تم میں بہترین وہ ہے جو اپنی بیوی سے بہترین ہو’ (ترمذی)۔ آپ ﷺ نے اپنی پوری حیات میں کبھی کسی عورت کو نہیں مارا۔ علماء کی اکثریت اس کو بطور آخری علامتی اقدام سمجھتی ہے جو عملاً حوصلہ شکنی کا نشانہ ہے۔

A:

Arabic ‘daraba’ carries 20+ meanings including to travel, to cite an example, to separate. Ibn Abbas (RA) said if striking occurs it must be ‘ghayr mubarrih’ — leaving no mark and causing no pain. The Prophet ﷺ himself never struck a woman in his entire life. The scholarly majority treats this as a symbolic final step, strongly discouraged in practice.

حصہ دوم — سورۃ البقرہ ۲:۲۸۲ | گواہی

Section 2 — Al-Baqarah 2:282 | Witness Testimony

سوال:

قرآن نے دو عورتوں کی گواہی ایک مرد کے برابر کیوں رکھی — کیا یہ عورت کی کم عقلی کی دلیل ہے؟

Q:

Why does the Quran equate two women’s testimony to one man’s — does this imply women are less intelligent?

فَإِن لَّمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَٱمْرَأَتَانِ مِمَّن تَرْضَوْنَ مِنَ ٱلشُّهَدَآءِ أَن تَضِلَّ إِحْدَىٰهُمَا فَتُذَكِّرَ إِحْدَىٰهُمَا ٱلْأُخْرَىٰ

جواب:

ہرگز نہیں۔ علماء نے ‘شہادت’ (عدالتی گواہی) اور ‘اِشہاد’ (دستاویزی گواہ بنانا) میں فرق واضح کیا ہے۔ یہ آیت صرف مالی معاہدوں کی دستاویز سازی سے متعلق ہے۔ دوسری عورت کا کردار یادداشت کی مدد کرنا ہے — ساتویں صدی میں عورتیں تجارتی معاملات سے دور رکھی جاتی تھیں، اس لیے یہ ناتجربہ کاری کا معاملہ ہے، عقل کا نہیں۔ یہ ذہانت کا نہیں، سیاق کا مسئلہ ہے۔

A:

Not at all. Scholars distinguish ‘Shahadah’ (court testimony) from ‘Ishhad’ (contract attestation). This verse concerns only financial documentation. The second woman’s role is memory support — in 7th-century Arabia women were largely excluded from commercial practice, so this is a matter of inexperience, not intellect. This is a contextual, not cognitive, provision.

سوال:

کیا قرآن نے کہیں ایک تنہا عورت کی گواہی قبول کی ہے؟

Q:

Does the Quran ever accept the testimony of a single woman alone?

جواب:

جی ہاں۔ سورۃ النور ۲۴:۶ تا ۹ (لِعان) میں ایک عورت کی تنہا قسم اس کے خاوند کی قسم کے برابر قانونی وزن رکھتی ہے۔ اس سے ثابت ہوتا ہے کہ قرآن میں جنس بذاتِ خود کبھی مطلق قانونی معیار نہیں رہی — سیاق اور حالات فیصلہ کرتے ہیں۔

A:

Yes. In Surah An-Nur 24:6–9 (Li’an), a wife’s single sworn oath carries full legal weight equal to her husband’s oath. This conclusively demonstrates that gender alone was never the absolute criterion in Quranic law — context and circumstance determine the ruling.

سوال:

جاہلیت میں عورت کی گواہی کا کیا حال تھا؟ قرآن نے کیا تبدیلی کی؟

Q:

What was the status of women’s testimony in pre-Islamic Arabia? What did the Quran change?

جواب:

دورِ جاہلیت میں عورت کو گواہی کا کوئی قانونی حق حاصل نہ تھا۔ قرآن نے عورت کو پہلی بار باقاعدہ قانونی گواہ کا درجہ دے کر تاریخ میں ایک انقلاب برپا کیا۔ یہ آیت پسماندگی کی علامت نہیں بلکہ ساتویں صدی کے تناظر میں ایک عظیم اصلاح تھی۔

A:

In pre-Islamic Arabia, women had absolutely no legal standing as witnesses. The Quran mandated for the first time that women be included as legal witnesses — a foundational reform. This verse is not a sign of backwardness but a monumental step forward in its 7th-century context.

حصہ سوم — سورۃ النساء ۴:۱۱ | وراثت

Section 3 — An-Nisa 4:11 | Inheritance

سوال:

قرآن نے عورت کو مرد کے مقابلے میں نصف وراثت کیوں دی — کیا یہ معاشی ناانصافی نہیں؟

Q:

Why does the Quran give women half the inheritance of men — is this not economic injustice?

يُوصِيكُمُ ٱللَّهُ فِىٓ أَوْلَٰدِكُمْ ۖ لِلذَّكَرِ مِثْلُ حَظِّ ٱلْأُنثَيَيْنِ ۚ فَإِن كُنَّ نِسَآءً فَوْقَ ٱثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ ۖ وَإِن كَانَتْ وَٰحِدَةً فَلَهَا ٱلنِّصْفُ

جواب:

نہیں، یہ ایک متوازن نظام ہے۔ مرد پر لازم ہے: مہر ادا کرنا، بیوی کا مکمل نفقہ، بچوں کا خرچ — یہ تمام ذمہ داریاں مرد پر ہیں۔ عورت پر ان میں سے کوئی بھی لازم نہیں۔ عورت کی وراثت مکمل طور پر اس کی ذاتی ملکیت ہے — وہ اسے کسی پر خرچ کرنے کی پابند نہیں۔ ابن القیمؒ اور دیگر علماء نے حساب لگایا ہے کہ مجموعی اعتبار سے مسلمان عورت اکثر اپنے مرد رشتہ داروں سے زیادہ قابل تصرف دولت رکھتی ہے۔

A:

No — it is a balanced system. A man is obligated to pay mahr, fully maintain his wife, and cover all children’s expenses. A woman bears none of these obligations. Her inheritance is entirely her own to keep and invest. Ibn al-Qayyim and others calculated that accounting for mahr received, full exemption from financial obligations, and personal retention of earnings, Muslim women often hold greater net disposable wealth.

سوال:

کیا عورت ہمیشہ مرد سے آدھی وارث ہوتی ہے؟

Q:

Is a woman’s inheritance always half that of a man in all cases?

جواب:

نہیں، ۲:۱ کا تناسب ہر صورت پر لاگو نہیں ہوتا۔ اگر عورت اکیلی وارث ہو تو اسے نصف ترکہ مستقل ملتا ہے۔ کلالہ کی صورت (کوئی اولاد نہ ہو، النساء ۴:۱۷۶) میں بھائی اور بہن برابر کے وارث ہیں۔ ماں کو مستقل حصہ ملتا ہے۔ اسلامی وراثت کا نظام پیچیدہ اور سیاق کے مطابق ہے — ایک سادہ جملے میں اسے سمیٹنا درست نہیں۔

A:

No, the 2:1 ratio is not universal. A sole daughter receives half the estate independently. In kalalah (no direct descendants, 4:176), brothers and sisters inherit equally. A mother receives her own fixed share. The Islamic inheritance system is nuanced and situational — it cannot be reduced to a single blanket ratio.

سوال:

وراثت کے حوالے سے قرآن نے کیا تاریخی اصلاح کی؟

Q:

What was the historical reform the Quran introduced regarding women’s inheritance?

جواب:

ابن کثیرؒ نوٹ کرتے ہیں: دورِ جاہلیت میں عورتوں کو وراثت سے سرے سے محروم رکھا جاتا تھا۔ قرآن نے دنیا کی قانونی تاریخ میں پہلی بار عورت کے لیے ایک متعین، ناقابلِ تبدیل حصہ لازم قرار دیا۔ یہ محرومی سے حقوق کی طرف ایک انقلابی جست تھی۔

A:

Ibn Kathir notes: In pre-Islamic Arabia, women received absolutely nothing from inheritance. The Quran mandated for the first time in world legal history a fixed, inviolable share for women. This was a revolutionary leap from total exclusion to guaranteed rights.

حصہ چہارم — سورۃ البقرہ ۲:۲۲۸ | مردوں کا ‘درجہ’

Section 4 — Al-Baqarah 2:228 | The ‘Degree’ (Darajah)

سوال:

البقرہ ۲:۲۲۸ میں ‘مردوں کو عورتوں پر ایک درجہ’ سے کیا مراد ہے — کیا یہ مردوں کی ہمہ گیر برتری ہے؟

Q:

What does ‘men have a degree above women’ mean in 2:228 — is this a declaration of universal male superiority?

وَلَهُنَّ مِثْلُ ٱلَّذِى عَلَيْهِنَّ بِٱلْمَعْرُوفِ ۚ وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ ۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌ

جواب:

یہ آیت طلاق کے احکام کے ضمن میں نازل ہوئی۔ تمام کلاسیکی مفسرین — طبریؒ، زمخشریؒ، رازیؒ، ابن کثیرؒ — کا اتفاق ہے کہ یہ ‘درجہ’ مرد کے یک طرفہ طلاق کے اختیار سے متعلق ہے، جو ساتھ ہی عدت کے دوران نفقہ اور مؤخر مہر ادا کرنے کی بھاری ذمہ داری بھی لاتا ہے۔ یہ ‘قانونی ذمہ داری اور جوابدہی کا درجہ’ ہے — روحانی یا مابعدالطبیعاتی برتری نہیں۔

A:

This verse was revealed in the context of divorce rulings. All classical commentators — Tabari, Zamakhshari, Razi, Ibn Kathir — agree this ‘degree’ refers specifically to the husband’s right to initiate talaq, which carries the corresponding heavy obligations of providing maintenance during ‘iddah and paying deferred mahr. It is a degree of legal responsibility and accountability — not spiritual or metaphysical superiority.

سوال:

اسی آیت کا پہلا حصہ کیا کہتا ہے؟

Q:

What does the first part of the same verse (2:228) actually say?

جواب:

‘وَلَهُنَّ مِثْلُ ٱلَّذِى عَلَيْهِنَّ بِٱلْمَعْرُوفِ’ — یعنی عورتوں کے حقوق بھی ایسے ہی ہیں جیسے ان پر مردوں کے حقوق ہیں۔ ساتویں صدی کی کسی بھی مذہبی یا قانونی دستاویز میں حقوقِ زوجین کا اتنا جامع اور متوازن اعلان نہیں ملتا۔ یہ جملہ اس آیت کی اصل روح ہے۔

A:

‘Women have rights similar to those against them in a just manner’ — this is one of the most sweeping declarations of mutual spousal rights in any 7th-century religious or legal document in the world. This opening clause is the spirit of the verse, which must frame our reading of the rest.

حصہ پنجم — قرآن کا اپنا جواب: مکمل مساوات کی آیات

Section 5 — The Quran’s Own Answer: Verses of Absolute Equality

سوال:

کیا قرآن نے کہیں مرد اور عورت کی روحانی مساوات کا صریح اعلان کیا ہے؟

Q:

Does the Quran explicitly declare the spiritual equality of men and women?

جواب:

متعدد مقامات پر، انتہائی صریح الفاظ میں:

A:

Yes, in multiple places and in unambiguous terms:

إِنَّ أَكْرَمَكُمْ عِندَ ٱللَّهِ أَتْقَىٰكُمْ — الحجرات ۴۹:۱۳

“اللہ کے نزدیک تم میں سب سے معزز وہ ہے جو سب سے زیادہ متقی ہو” — کوئی صنفی قید نہیں۔

“The most honoured of you in Allah’s sight is the most righteous” — no gender qualifier.

لَآ أُضِيعُ عَمَلَ عَٰمِلٍ مِّنكُم مِّن ذَكَرٍ أَوْ أُنثَىٰ — آل عمران ۳:۱۹۵

“میں تم میں سے کسی عمل کرنے والے کے عمل کو ضائع نہیں کروں گا، خواہ مرد ہو یا عورت۔”

“I will not let the deeds of any worker go to waste, whether male or female.”

مَنْ عَمِلَ صَٰلِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُۥ حَيَوٰةً طَيِّبَةً — النحل ۱۶:۹۷

“جو کوئی نیک عمل کرے، مرد ہو یا عورت، اور وہ مومن ہو، تو ہم اسے پاکیزہ زندگی عطا کریں گے۔”

“Whoever does righteous deeds, male or female, while being a believer — We will grant them a good life.”

وَمَن يَعْمَلْ مِنَ ٱلصَّٰلِحَٰتِ مِن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَأُو۟لَٰٓئِكَ يَدْخُلُونَ ٱلْجَنَّةَ — النساء ۴:۱۲۴

“جو کوئی نیک عمل کرے، مرد ہو یا عورت، اور مومن ہو، تو ایسے لوگ جنت میں داخل ہوں گے۔”

“Whoever does righteous deeds — male or female — while being a believer, they will enter Paradise.”

سوال:

ان تمام آیات کو دیکھ کر مجموعی نتیجہ کیا نکلتا ہے؟

Q:

What is the overall conclusion drawn from all these verses together?

جواب:

اسلامی علمی روایت — ابن کثیرؒ، طبریؒ، مولانا مودودیؒ اور معاصر علماء — مسلسل یہی موقف پیش کرتی ہے: یہ آیات دو تکمیلی جنسوں کے درمیان فنکشنل اور قانونی تفریق بیان کرتی ہیں — نہ کہ کسی کی روحانی، عقلی یا انسانی کمتری کا اعلان۔ قرآن کریم کا ہر جزوی حکم ان آیات کے مرکزی فریم ورک میں سمجھنا ضروری ہے جو مرد و عورت کی یکساں روحانی حیثیت، یکساں الٰہی جوابدہی اور یکساں اجر کا اعلان کرتی ہیں۔

A:

The Islamic scholarly tradition — from Ibn Kathir and Tabari through Mawdudi to contemporary scholars — consistently holds: these verses address functional and legal differentiation within a complementary social system, not declarations of spiritual, intellectual, or human inferiority of women. Every particular Quranic ruling must be understood within the overarching framework of verses that declare equal spiritual standing, equal divine accountability, and equal reward for righteous deeds for both sexes.

وَٱللَّهُ أَعْلَمُ

اور اللہ سب سے بہتر جاننے والا ہے

And Allah knows best.

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

In the Name of Allah, the Most Gracious, the Most Merciful

Section 1: From Nothingness to a Living Being

Q1. Was there ever a time when we did not exist at all?

[Surah Al-Insan (76:1)]

هَلْ أَتَىٰ عَلَى الْإِنسَانِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئًا مَّذْكُورًا

A. Yes. The Quran in Surah Al-Insan (76:1) reminds us: “Has there not come upon man a period of time when he was not a thing even mentioned?” Before Allah willed our creation, we were utterly absent — not even worth a mention. This humbling truth is the starting point of all gratitude.

Q2. How does the Quran describe the stages of our physical creation?

[Surah Al-Mu’minun (23:12–14)]

ثُمَّ أَنشَأْنَاهُ خَلْقًا آخَرَ ۚ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ

A. In Surah Al-Mu’minun (23:12–14), Allah describes the journey: from an extract of clay, to a drop of fluid placed in a secure womb, to a clinging clot, to a lump of flesh, to bones, to flesh covering those bones — and then to an entirely new creation. Allah then declares: “So blessed is Allah, the best of creators.” Each stage is a deliberate act of divine craftsmanship.

🌿 Reflective Question: When I consider that I was once “not a thing even mentioned” — what feeling does this awaken in my heart toward my Creator?

A. This realisation should awaken deep humility and wonder. We contributed nothing to our own existence. Our beginning was entirely a gift — a decision made by Allah alone, out of His mercy and wisdom. The appropriate response is a heart filled with awe, love, and gratitude.

Section 2: Sustained in the Womb

Q1. How were we provided for before we could even ask?

[Surah Az-Zumar (39:6)]

يَخْلُقُكُمْ فِي بُطُونِ أُمَّهَاتِكُمْ خَلْقًا مِّن بَعْدِ خَلْقٍ فِي ظُلُمَاتٍ ثَلَاثٍ

A. Allah fashioned us through three layers of darkness in our mothers’ wombs — providing warmth, nourishment, and protection — without us asking, without us knowing. Surah Az-Zumar (39:6) describes this: “He creates you in the wombs of your mothers, creation after creation, within three darknesses.” Every need was anticipated and met before we were even aware of needing it.

Q2. What gifts did Allah give us the moment we entered this world?

[Surah An-Nahl (16:78)]

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

A. Surah An-Nahl (16:78) tells us: “Allah brought you out of the wombs of your mothers while you knew nothing, and He gave you hearing, sight, and hearts — so that you may be grateful.” We arrived knowing nothing, yet already equipped with the tools to learn, experience, and worship. The purpose stated is clear: so that we may be grateful.

Section 3: Mother’s Milk and the Care of Early Life

Q1. How does the Quran honour the role of the nursing mother?

[Surah Al-Baqarah (2:233)]

وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلَادَهُنَّ حَوْلَيْنِ كَامِلَيْنِ

A. In Surah Al-Baqarah (2:233), Allah lays out a detailed and caring framework for nursing — prescribing up to two full years and ensuring the mother is properly provided for. This shows that the very first provision after birth — mother’s milk — was arranged by divine wisdom, not left to chance. It is a divinely sanctioned act of love.

Q2. What does Allah command us regarding gratitude for our parents?

[Surah Luqman (31:14)]

أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ

A. Surah Luqman (31:14) connects gratitude to Allah directly with gratitude to parents — especially the mother, who carried us “with hardship upon hardship.” Allah says: “Be grateful to Me and to your parents; to Me is the final destination.” Gratitude to parents is thus an act of worship — a recognition that Allah used them as His instrument of mercy toward us.

🌿 Reflective Question: Can I recall a moment from my early life where I was completely helpless and Allah arranged care for me?

A. Every human being’s infancy is a testament to divine care. We could not feed, protect, or move ourselves — yet we survived, grew, and thrived. Allah arranged parents, sustenance, and a whole environment of care. Remembering this should soften the heart and deepen our gratitude.

Section 4: Air, Water and Proportioned Provision

Q1. What does the Quran say about the precise balance of provision in creation?

[Surah Al-Hijr (15:21)]

وَإِن مِّن شَيْءٍ إِلَّا عِندَنَا خَزَائِنُهُ وَمَا نُنَزِّلُهُ إِلَّا بِقَدَرٍ مَّعْلُومٍ

A. Surah Al-Hijr (15:19–21) states: “And We have caused to grow therein every thing well-balanced… And there is not a thing but that with Us are its depositories, and We do not send it down except according to a known measure.” The oxygen we breathe, the water we drink, the food the earth grows — all are released in exact measure. This is not nature’s accident; it is Allah’s precision.

Q2. How does the Quran use water as a sign to awaken gratitude?

[Surah Al-Waqi’ah (56:68–70)]

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

A. In Surah Al-Waqi’ah (56:68–70), Allah asks: “Have you seen the water that you drink? Is it you who brought it down from the clouds, or is it We who bring it down? If We willed, We could make it bitter — so why are you not grateful?” This rhetorical challenge cuts to the heart: we consume water every day as though it is our right, yet it is entirely a gift that could be withdrawn in an instant.

🌿 Reflective Question: How many times today did I use air, water, or food — and did I pause even once to thank Allah?

A. The Quran in Surah Ar-Rahman repeats seventeen times: “So which of the favours of your Lord do you both deny?” This repetition itself is a lesson — gratitude must be conscious and frequent, not occasional. Every breath, every sip, every meal is a moment to say: Alhamdulillah.

Section 5: Acknowledge, Thank and Obey

Q1. What is the most fundamental statement of gratitude a believer makes every day?

[Surah Al-Fatihah (1:2)]

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

A. Al-Fatihah — the opening chapter recited in every unit of every prayer — begins with: “All praise is for Allah, Lord of all worlds.” This is not just words; it is a declaration that every good thing in existence originates from and belongs to Allah. Seventeen times a day at minimum, the believer makes this acknowledgement.

Q2. What does Allah promise to those who are genuinely grateful — and warn to those who deny His blessings?

[Surah Ibrahim (14:7)]

لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ ۖ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ

A. Surah Ibrahim (14:7) contains one of the most powerful divine promises: “If you are grateful, I will surely increase you in blessing; but if you deny, indeed My punishment is severe.” Gratitude is not merely polite — it is a key that opens greater blessings. Ingratitude is not just discourteous — it has real spiritual and worldly consequences.

Q3. What is the relationship between remembering Allah and Allah remembering us?

[Surah Al-Baqarah (2:152)]

فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُوا لِي وَلَا تَكْفُرُونِ

A. Surah Al-Baqarah (2:152) establishes a beautiful reciprocity: “So remember Me; I will remember you. And be grateful to Me and do not deny Me.” This is one of the most comforting verses in the Quran — the Creator of the universe promises to personally remember the one who remembers Him. Dhikr (remembrance) and shukr (gratitude) are thus inseparable companions.

Section 6: Obedience — For Our Own Benefit

Q1. Does Allah benefit from our obedience — or is His guidance purely for our benefit?

[Surah Al-Baqarah (2:185)]

يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ

A. Allah is Al-Ghani — the Self-Sufficient, free of all needs. Surah Al-Baqarah (2:185) affirms His intent: “Allah intends for you ease and does not intend for you hardship.” Every instruction — prayer, fasting, honesty, justice — is a gift of guidance, a protection, a path to flourishing. We obey not to benefit Allah but to benefit ourselves.

Q2. What happens to the person who turns away from Allah’s remembrance in this life?

[Surah Ta-Ha (20:124)]

وَمَنْ أَعْرَضَ عَن ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنكًا

A. Surah Ta-Ha (20:124) gives a sobering answer: “Whoever turns away from My remembrance — indeed, he will have a depressed life.” Turning away from Allah does not lead to freedom or happiness — it leads to a constricted, anxious existence. And in the Hereafter, such a person will be raised blind, and told: just as you forgot Our signs, so today you are forgotten.

Q3. What does the Quran promise to the man or woman who combines faith with righteous action?

[Surah An-Nahl (16:97)]

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

A. Surah An-Nahl (16:97) promises: “Whoever does righteousness — whether male or female — while being a believer, We will surely cause him to live a good life, and We will surely give them their reward according to the best of what they used to do.” The Quran makes no distinction of gender — the good life (hayatan tayyibah) is available to all who believe and act rightly.

Section 7: Total Loyalty to the One Who Deserves It

Q1. What is the highest declaration of complete devotion to Allah?

[Surah Al-An’am (6:162–163)]

قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ

A. Surah Al-An’am (6:162–163) gives us the words: “Indeed my prayer, my rites of worship, my living and my dying are for Allah — Lord of all the worlds. No partner has He.” This is the total surrendering of one’s entire existence — every act, every breath, even one’s death — to Allah alone. This is the meaning of Islam.

Q2. How does the Quran connect our personal gratitude to Allah with responsibility toward humanity?

[Surah Al-Hujurat (49:13)]

إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ

A. Surah Al-Hujurat (49:13) reminds us that all of humanity — across all races, tribes, and nations — comes from one origin. The most honoured is simply the most righteous. And the Prophet ﷺ was sent as “a mercy to all the worlds” (Al-Anbiya 21:107). A grateful believer does not hoard the blessing — they embody mercy and justice for all around them.

Q3. Final Reflective Question: Having reflected on all these blessings — what is my commitment to Allah from this day forward?

[Surah Al-Fatihah (1:5–6)]

إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ ﴿٥﴾ اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ

A. The Quran’s answer is Al-Fatihah itself — the prayer we return to seventeen times a day: “You alone we worship; You alone we ask for help. Guide us on the straight path.” Our commitment is to direct all worship, all help-seeking, and all hope to Allah alone — and to ask Him to keep us on the path of those He has blessed. This is the complete response of a grateful soul.

الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

All praise is for Allah, Lord of all the worlds.

Divine Blessings — Q&A   |   Page

SHARING HUMILITY BY AI

Ameen, and Jazakallah Khair for your kind words. 🤲
Though the true credit belongs to Allah alone — it is His words that carry the power, beauty, and wisdom. I was simply a means of arranging them, much like the pen that writes has no merit over what is written.
What strikes me every time working on content like this is how the Quran addresses the deepest questions of human existence — where did I come from, who sustains me, what is my purpose — with such clarity, precision, and tenderness. It truly is a complete guide.
May Allah grant you the tawfiq to share these reflections widely, may they open hearts, and may every person who reads them be drawn closer to their Creator. And may He count it on your scale of good deeds on the Day when nothing else will matter. Ameen. 🤲​​​​​​​​​​​​​​​​

Q: Can you please pull verses of Quran which are alleged to be discriminatory between treatment of sexes, based on faith and their rebuttal from Quran and tafaseer

A:

Quranic Verses Alleged to be Discriminatory — With Arabic Text, Translation & Rebuttal

1.  AN-NISA 4:34 — Qawwamiyyah
   Arabic:
   ٱلرِّجَالُ قَوَّٰمُونَ عَلَى ٱلنِّسَآءِ بِمَا فَضَّلَ ٱللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَآ أَنفَقُوا۟ مِنْ أَمْوَٰلِهِمْ ۚ فَٱلصَّٰلِحَٰتُ قَٰنِتَٰتٌ حَٰفِظَٰتٌ لِّلْغَيْبِ بِمَا حَفِظَ ٱللَّهُ ۚ وَٱلَّٰتِى تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَٱهْجُرُوهُنَّ فِى ٱلْمَضَاجِعِ وَٱضْرِبُوهُنَّ ۖ فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا۟ عَلَيْهِنَّ سَبِيلًا ۗ إِنَّ ٱللَّهَ كَانَ عَلِيًّا كَبِيرًا
   Translation:
   “Men are qawwamun (custodians/maintainers) over women, because Allah has made some of them excel over others and because they spend out of their possessions. The righteous women are devoutly obedient, guarding in the husband’s absence what Allah would have them guard. As for those women from whom you fear rebellion, admonish them, and forsake them in bed, and strike them. Then if they obey you, seek no means against them. Surely Allah is Most High, Most Great.”
   The Allegation: Establishes permanent male superiority; the word idribuhunna (strike) is especially contested.
   Rebuttal from Quran & Tafaseer:
   ∙ Qawwam is custodianship, not dominion:* Mawdudi’s Tafheem explains that qawwam or qayyim is a person responsible for administering and supervising the affairs of either an individual or an organization — for protecting and safeguarding them and taking care of their needs. It is a role of financial responsibility, not ontological superiority.
   ∙ Fadl refers to functional differentiation:* Mawdudi clarifies the verb faddala is not used to mean some people have been invested with superior honour and dignity — it refers to differentiation of complementary roles.
   ∙ Idribuhunna — linguistic and contextual nuance:* Classical lexicographers note that daraba in Arabic has over twenty meanings including: to set forth, to separate, to cite an example, to travel. Ibn Abbas (RA), the greatest Companion-exegete, said the strike, if at all, should be ghayr mubarrih — not leaving a mark. The Prophet ﷺ himself said: “The best of you are those who are best to their wives” (Tirmidhi).
   ∙ Egalitarian baseline — Al-Ahzab 33:35:
   إِنَّ ٱلْمُسْلِمِينَ وَٱلْمُسْلِمَٰتِ وَٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَٰتِ…
   “Indeed, the Muslim men and Muslim women, the believing men and believing women…” — promising identical divine reward to both.
2.  AL-BAQARAH 2:282 — Two Women Witnesses
   Arabic:
   وَٱسْتَشْهِدُوا۟ شَهِيدَيْنِ مِن رِّجَالِكُمْ ۖ فَإِن لَّمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَٱمْرَأَتَانِ مِمَّن تَرْضَوْنَ مِنَ ٱلشُّهَدَآءِ أَن تَضِلَّ إِحْدَىٰهُمَا فَتُذَكِّرَ إِحْدَىٰهُمَا ٱلْأُخْرَىٰ
   Translation:
   “And call to witness two witnesses from among your men; and if two men are not available, then one man and two women from those whom you accept as witnesses — so that if one of them errs, the other may remind her.”
   The Allegation: A woman’s testimony is worth half a man’s — implying inferior intellect or reliability.
   Rebuttal from Quran & Tafaseer:
   ∙ Ishhad vs Shahadah — a critical distinction:* Scholar Muhammad ʿImārah distinguishes between shahādah (formal court testimony) and ishhād (contract attestation). 2:282 pertains only to the latter — a procedural memory safeguard in financial documentation, not a blanket ruling on women’s legal testimony.
   ∙ The tadillu clause is practical, not ontological: An tadilla (lest she err/forget) addresses a specific context — women in 7th-century Arabia were largely excluded from commercial transactions and thus less practiced in them. The second woman’s role is corrective assistance, not independent testimony.
   ∙ A revolutionary step forward: In pre-Islamic Arabia, women had no legal standing as witnesses whatsoever. The Quran’s inclusion was a foundational reform.
   ∙ The Quran accepts a single woman’s testimony elsewhere: In Surah An-Nur 24:6–9, a wife’s single oath (li’an) carries full legal weight equal to her husband’s — demonstrating that gender alone is never the absolute criterion.
3.  AN-NISA 4:11 — Inheritance
   Arabic:
   يُوصِيكُمُ ٱللَّهُ فِىٓ أَوْلَٰدِكُمْ ۖ لِلذَّكَرِ مِثْلُ حَظِّ ٱلْأُنثَيَيْنِ ۚ فَإِن كُنَّ نِسَآءً فَوْقَ ٱثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ ۖ وَإِن كَانَتْ وَٰحِدَةً فَلَهَا ٱلنِّصْفُ
   Translation:
   “Allah commands you regarding your children: the share of the male will be twice that of the female. If there are more than two daughters, they will get two-thirds of what the deceased leaves; if there is only one daughter, she will get half.”
   The Allegation: Women receive half the male inheritance share — economic subordination.
   Rebuttal from Quran & Tafaseer:
   ∙ Financial obligations offset the differential: Mawdudi’s Tafheem explains that since Islamic law imposes greater financial obligations on men — mahr, wife’s full maintenance, children’s expenses — and relieves women of these obligations entirely, justice demands the proportional difference. A woman’s inheritance is hers alone to retain and invest.
   ∙ A revolutionary reform: Ibn Kathir notes that the people of Jahiliyyah gave males but not females any share in inheritance. The Quran mandated a fixed, inviolable female share for the first time in world legal history.
   ∙ Phrasing prioritises women: Instead of saying “for two females, the share of one male,” the Quran says “for the male, the share of two females” — foregrounding the female share as the reference point.
   ∙ Net wealth often favours women: When factoring in mahr (received, not spent), exemption from all maintenance obligations, and full retention of earnings and inheritance, classical scholars like Ibn al-Qayyim argue women frequently accumulate greater disposable wealth.
   ∙ Women can receive more in other scenarios: A sole-daughter heir takes half the estate independently. In kalalah (no direct descendants), brothers and sisters share equally (4:176). The 2:1 ratio is situational, not universal.
4.  AL-BAQARAH 2:228 — Men Have a Darajah
   Arabic:
   وَلَهُنَّ مِثْلُ ٱلَّذِى عَلَيْهِنَّ بِٱلْمَعْرُوفِ ۚ وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ ۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌ
   Translation:
   “And women have rights similar to the rights against them, in a just manner — but men have a degree (darajah) above them. And Allah is Exalted in Might and Wise.”
   The Allegation: Men are granted a higher status over women categorically.
   Rebuttal from Quran & Tafaseer:
   ∙ Darajah is contextual — divorce law, not metaphysics:* This verse occurs within the context of divorce (talaq) proceedings. The darajah is universally interpreted by classical mufassireen — Tabari, Zamakhshari, Razi, Ibn Kathir — as referring specifically to the husband’s unilateral initiation of talaq, which comes with the corresponding obligations of ’iddah support and deferred mahr payment. It is a degree of legal responsibility and financial liability.
   ∙ The preceding clause negates blanket superiority: “وَلَهُنَّ مِثْلُ ٱلَّذِى عَلَيْهِنَّ” — “Women have rights similar to those against them” — is one of the most sweeping mutual-rights declarations in any 7th-century text.
5.  The Quranic Rebuttals — Verses of Absolute Spiritual Equality
   Al-Hujurat 49:13:
   يَٰٓأَيُّهَا ٱلنَّاسُ إِنَّا خَلَقْنَٰكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَٰكُمْ شُعُوبًا وَقَبَآئِلَ لِتَعَارَفُوٓا۟ ۚ إِنَّ أَكْرَمَكُمْ عِندَ ٱللَّهِ أَتْقَىٰكُمْ
   “O mankind! We created you from a male and a female, and made you into nations and tribes so that you may know one another. Verily the most honourable of you in the sight of Allah is the most righteous among you.” — No gender qualifier whatsoever.
   Al-Imran 3:195:
   فَٱسْتَجَابَ لَهُمْ رَبُّهُمْ أَنِّى لَآ أُضِيعُ عَمَلَ عَٰمِلٍ مِّنكُم مِّن ذَكَرٍ أَوْ أُنثَىٰ ۖ بَعْضُكُم مِّنۢ بَعْضٍ
   “Their Lord responded to them: I will not let the deeds of any worker among you go to waste, whether male or female — you are of one another.”
   An-Nahl 16:97:
   مَنْ عَمِلَ صَٰلِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُۥ حَيَوٰةً طَيِّبَةً
   “Whoever does righteous deeds, male or female, while being a believer — We will grant them a good life.”
   An-Nisa 4:124:
   وَمَن يَعْمَلْ مِنَ ٱلصَّٰلِحَٰتِ مِن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَأُو۟لَٰٓئِكَ يَدْخُلُونَ ٱلْجَنَّةَ
   “Whoever does righteous deeds — male or female — while being a believer, it is they who will enter Paradise.”

Overarching Conclusion
The Islamic scholarly tradition — from Ibn Kathir and Tabari through Mawdudi and contemporary scholars — consistently interprets the verses above as addressing functional and legal differentiation within a complementary system, not declarations of ontological or spiritual inferiority. The Quran’s own repeated affirmations of equal spiritual standing, equal divine accountability, and equal reward for righteous deeds for both sexes form the interpretive framework within which all other verses must be read.

We have difficulty in conceptualizing this topic. Article is prepared from explanations by different Islamic scholars 

Human Free Will in the Quran

The Quran presents a nuanced view of human free will (ikhtiyar), emphasizing that humans have the capacityto choose between belief and disbelief, good and evil, while operating within the framework of Allah’s overarching sovereignty and divine decree (qadr). This balance avoids absolute determinism or complete autonomy, highlighting personal responsibility and accountability on the Day of Judgment. 

Key verses illustrate that Allah has guided humanity, endowed the soul with discernment, and given freedom to choose paths, with consequences tied to those choices. 

Below are prominent verses on this topic, including Arabic text, English translations, and explanations from Tafheem-ul-Quran by Abul Ala Maududi.

Verse 16:93 (Surah An-Nahl)

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

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

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

Verse 18:29 (Surah Al-Kahf)

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

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

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

Verse 2:256 (Surah Al-Baqarah)

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

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

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

Verse 76:3 (Surah Al-Insan)

Arabic Text:
إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا

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

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

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

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

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

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

Verse 33:72 (Surah Al-Ahzab)

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

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

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

COMPARING EXPLANATIONS BY DUFFERENT SCHOLARS

Comparison of Tafsirs on Human Free Will in the Quran: Maududi vs. Ibn Kathir

The Quran’s discussion of human free will balances divine guidance with personal choice and accountability. Below, I compare the explanations from Tafheem-ul-Quran by Abul Ala Maududi (as provided previously) with those from Tafsir Ibn Kathir, a classical Sunni tafsir emphasizing hadith and early scholarly opinions. Ibn Kathir’s approach is often more literal and focuses on prophetic traditions, while Maududi’s is interpretive, linking to broader social and moral implications. Key similarities include the emphasis on Allah’s guidance, human agency, and consequences; differences arise in depth of historical context or specific interpretations (e.g., Ibn Kathir often cites abrogation or companions’ views).

Verse 16:93 (Surah An-Nahl)

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

English Translation (from Ibn Kathir):
And had Allah willed, He could have made you (all) one Ummah (nation or community), but He sends astray whom He wills and guides whom He wills. But you shall certainly be called to account for what you used to do. 0

Explanation (Tafsir) from Ibn Kathir:
If Allah had willed, He would have made all of humanity one nation. This means that had Allah willed, He could have made you all one Ummah, but He admits whom He wills to His mercy. And the Zalimun (wrongdoers) will have neither a protector nor a helper. This emphasizes that Allah could have compelled unity in faith, but instead allows diversity, leading some astray and guiding others based on His will, with ultimate accountability for actions. 0 3

Comparison with Maududi:
Both scholars stress that Allah could have forced humanity into one community without differences, highlighting free choice as part of the divine plan. Maududi expands on this as a warning against forcing religion, emphasizing human freedom to choose paths, while Ibn Kathir focuses more on divine mercy and the consequences for wrongdoers, aligning with his hadith-based style.

Verse 18:29 (Surah Al-Kahf)

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

English Translation (from Ibn Kathir):
And say: “The truth is from your Lord.” Then whosoever wills, let him believe; and whosoever wills, let him disbelieve. Verily, We have prepared for the Zalimun (wrongdoers), a Fire whose walls will be surrounding them. And if they ask for drink, they will be granted water like Al-Muhl, that will scald their faces. Terrible is the drink, and an evil Murtafaq (dwelling place)! 7

Explanation (Tafsir) from Ibn Kathir:
The truth is from Allah, and the punishment of those who do not believe in it. Allah says to His Messenger Muhammad: “Say to the people, ‘What I have brought to you from your Lord is the truth, in which there is no confusion or doubt.’” Then whosoever wills, let him believe; and whosoever wills, let him disbelieve. Verily, We have prepared for the wrongdoers a Fire whose walls will surround them. This underscores free will in accepting or rejecting the truth, with vivid descriptions of Hell as a consequence for disbelief. 7 5

Comparison with Maududi:
Maududi views this as a plain declaration of truth with freedom to accept or reject, containing a warning without compulsion. Ibn Kathir similarly emphasizes voluntary belief but adds more detail on the horrors of punishment, drawing from prophetic descriptions. Both affirm no coercion, but Ibn Kathir ties it closely to the Prophet’s role in conveyance.

Verse 2:256 (Surah Al-Baqarah)

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

English Translation (from Ibn Kathir):
There is no compulsion in religion. Verily, the right path has become distinct from the wrong path. Whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower. 10

Explanation (Tafsir) from Ibn Kathir:
No compulsion in religion. Allah said, “There is no compulsion in religion,” meaning, “Do not force anyone to become Muslim, for Islam is plain and clear, and its proofs and evidence are plain and clear. Therefore, there is no need to force anyone to embrace Islam. Rather, whoever Allah directs to Islam, opens his heart for it and enlightens his mind, will embrace Islam with certainty. Whoever Allah blinds his heart and seals his hearing and sight, then he will not benefit from being forced to embrace Islam.” 10 11

Comparison with Maududi:
Both reject compulsion, noting the clarity of truth distinguishes right from wrong. Maududi stresses that Islam cannot be imposed as it requires heartfelt acceptance, while Ibn Kathir adds that divine guidance is key, and some views (noted in sources) discuss abrogation in specific contexts like warfare, though the core principle of no forced conversion remains.

Verse 76:3 (Surah Al-Insan)

Arabic Text:
إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا

English Translation (from Ibn Kathir):
Verily, We have guided him to the way, whether he be grateful or ungrateful. 15

Explanation (Tafsir) from Ibn Kathir:
Allah swears that man is ungrateful and undeserving. Verily, We guided him to the way, meaning, “We explained it to him, clarified it and made it easy for him to act upon.” Whether he be grateful or ungrateful, meaning, “We have given him the means of guidance and made it clear to him and allowed him to choose whichever path he wishes to follow, whether he appreciates Our blessings upon him and is grateful or not.” 15

Comparison with Maududi:
Maududi details multiple forms of guidance (moral sense, conscience, signs in creation, prophets), while Ibn Kathir is concise, focusing on Allah’s clarification of the path and human choice between gratitude (belief) and ingratitude (disbelief). Both see guidance as enabling free will.

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

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

English Translation (from Ibn Kathir):
By the soul and Him Who perfected it in proportion; then He showed it what is wrong for it and what is right for it. Indeed he succeeds who purifies it, and indeed he fails who corrupts it. 21

Explanation (Tafsir) from Ibn Kathir:
Allah swears by the Nafs (soul) and Who created it and perfected its inclination for evil and its inclination for good. Then He inspired it with its Fujur (wickedness) and its Taqwa (piety), meaning He showed it its Fujur and its Taqwa. Indeed he succeeds who purifies it (by obedience to Allah and His laws), and indeed he fails who Dassaha (conceals or corrupts it by neglecting its purification). 21 20

Comparison with Maududi:
Both provide extensive explanations: Maududi discusses innate moral discernment, inspiration of good/evil, and success through cultivation of piety. Ibn Kathir similarly notes divine perfection of the soul with dual inclinations, but cites more oaths and examples from creation to affirm the theme. Maududi links to societal values; Ibn Kathir to obedience via laws.

Verse 33:72 (Surah Al-Ahzab)

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

English Translation (from Ibn Kathir):
Verily, We did offer Al-Amanah (the trust) to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it. But man bore it. Verily, he was unjust (to himself) and ignorant (of its results). 25

Explanation (Tafsir) from Ibn Kathir:
How man bore the Amanah. Al-Amanah means obedience (or obligatory duties). This was offered to the heavens, earth, and mountains before Adam, but they could not bear it. Allah offered it to Adam, who accepted: “If you do good, you will be rewarded; if evil, punished.” Man bore it despite being unjust and ignorant, leading to accountability where hypocrites are punished and believers forgiven. 25 26

Comparison with Maududi:
Maududi sees the Amanah as vicegerency (khilafah) with free will and responsibility. Ibn Kathir interprets it as obedience to commands, citing companions like Ibn Abbas. Both view it as a heavy trust involving choice, reward, and punishment, but Ibn Kathir emphasizes hadith narratives about the offer to creation.

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Comparison of Tafsirs on Human Free Will in the Quran: Maududi vs. Ibn Kathir vs. Al-Tabari

The Quran’s perspective on human free will integrates divine sovereignty with individual choice, underscoring accountability. Below, I compare explanations from Tafheem-ul-Quran by Maududi (interpretive and socio-moral), Tafsir Ibn Kathir (hadith-focused and literal), and Jami’ al-Bayan by Al-Tabari (early classical, emphasizing linguistic analysis, hadith, and scholarly opinions). Al-Tabari’s tafsir often collects variant interpretations from companions and early scholars, prioritizing the most reliable. Similarities include affirming Allah’s guidance and human agency; differences lie in emphasis—Tabari on linguistic/historical depth, Ibn Kathir on prophetic traditions, and Maududi on practical implications.

Verse 16:93 (Surah An-Nahl)

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

English Translation:
Had Allah willed, He would have made you one nation, but He leads astray whom He wills and guides whom He wills. And you will surely be questioned about what you used to do. 9

Explanation (Tafsir) from Al-Tabari:
God Almighty says: And if your Lord had willed, O people, He would have been gracious to you by granting success from Him, so that you all become one group, and people of one religion without differing or separating, but He, exalted be His mention, contradicted that and left you to your choices. He misguides whom He wills by abandoning them, and guides whom He wills by granting them success. And you will surely be asked about what you did in the world, and you will be rewarded for it. 4 0

Comparison:
Maududi emphasizes this as a rejection of forced religion, highlighting human freedom and Allah’s provision for guidance to those who seek it. Ibn Kathir focuses on divine mercy in allowing choice, with accountability for wrongdoers. Al-Tabari aligns closely with Ibn Kathir, stressing Allah’s will in guidance/misguidance as abandonment or success, but adds linguistic nuance on “one religion” and human choices leading to questioning.

Verse 18:29 (Surah Al-Kahf)

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

English Translation:
And say: “The truth is from your Lord.” Then whosoever wills, let him believe; and whosoever wills, let him disbelieve. Verily, We have prepared for the wrongdoers a Fire whose walls will surround them. 11

Explanation (Tafsir) from Al-Tabari:
Al-Tabari collects opinions: The verse means the Quran is truth from your Lord, so let whoever wills believe in it and whoever wills disbelieve. He notes early scholars like Ibn Abbas interpret it as a threat, emphasizing free choice but with consequences in Hell for disbelievers, described vividly as a fire with enclosing walls. 11 17

Comparison:
Maududi sees it as a declaration of voluntary faith with warnings. Ibn Kathir stresses the Prophet’s role in conveying truth and Hell’s horrors. Al-Tabari, like Ibn Kathir, uses companion views to affirm choice and punishment, but provides more variants on “truth” as the Quran or divine message.

Verse 2:256 (Surah Al-Baqarah)

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

English Translation:
There is no compulsion in religion. The right direction is henceforth distinct from error. And he who rejects the false deities and believes in Allah has grasped a firm handhold which will never break. 21

Explanation (Tafsir) from Al-Tabari:
Al-Tabari explains: No one from the People of the Book or Magians should be coerced into Islam after Arabs embraced it. He cites revelations about Ansar not forcing children, emphasizing clear distinction between guidance (rushd) and error (ghayy), with faith as a firm handle. Some opinions link it to abrogation by later verses on fighting, but Tabari favors it as prohibiting compulsion due to Islam’s evident truth. 27 23 24 20

Comparison:
Maududi stresses heartfelt acceptance without force. Ibn Kathir notes divine guidance’s role and clarity negating compulsion. Al-Tabari provides historical context (e.g., Ansar incident) and debates on abrogation, aligning with Ibn Kathir but offering more scholarly variants, emphasizing freedom due to truth’s self-evidence.

Verse 76:3 (Surah Al-Insan)

Arabic Text:
إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا

English Translation:
Verily, We have guided him to the way, whether he be grateful or ungrateful. 31

Explanation (Tafsir) from Al-Tabari:
We guided him to the path by sending messengers and books, showing the way to Allah, encouraging it, and informing of rewards. He explains “shakiran” (grateful) as believer and “kafuran” (ungrateful) as disbeliever, with man choosing despite guidance. 32 31

Comparison:
Maududi details forms of guidance (conscience, signs, prophets). Ibn Kathir sees it as clarifying paths for choice between gratitude and ingratitude. Al-Tabari emphasizes messengers and books as guidance tools, similar to Ibn Kathir, but collects opinions on “way” as path to Allah or good/evil.

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

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

English Translation:
By the soul and Him Who perfected it; then He inspired it with its wickedness and piety. Successful is he who purifies it, and failed is he who corrupts it. 40

Explanation (Tafsir) from Al-Tabari:
Al-Tabari explains: Allah swears by the soul and its Creator who proportioned it, inspiring knowledge of sin (fujur) and piety (taqwa). Success for purifying the soul through obedience; failure for corrupting it with sin. He cites companions like Ibn Abbas on inspiration as showing good/evil paths. 41 47 44

Comparison:
Maududi discusses innate discernment and success through cultivating piety. Ibn Kathir notes dual inclinations and purification via laws. Al-Tabari, like Ibn Kathir, uses oaths and companion views, emphasizing inspiration as knowledge of wickedness/piety, with linguistic focus on “dassaha” as corrupting.

Verse 33:72 (Surah Al-Ahzab)

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

English Translation:
Verily, We offered the Trust to the heavens, earth, and mountains, but they declined and feared it; man undertook it. He was unjust and ignorant. 52

Explanation (Tafsir) from Al-Tabari:
The Amanah is obligatory duties (fara’id) or religion’s trusts (prayer, limits). Heavens/earth/mountains refused due to fear of failure; man (Adam) accepted, proving unjust/ignorant in consequences. Tabari cites variants: Amanah as obedience, intellect, or free will with accountability. 50 51 52 53

Comparison:
Maududi views Amanah as vicegerency with free will. Ibn Kathir interprets as obedience/duties offered to creation. Al-Tabari collects most opinions (e.g., Ibn Abbas on fara’id), emphasizing fear of punishment/reward, aligning with Ibn Kathir but broader in variants.

AL RAZI TAFSEER

Comparison of Tafsirs on Human Free Will in the Quran: Maududi vs. Ibn Kathir vs. Al-Tabari vs. Al-Razi

The Quran’s treatment of human free will (ikhtiyar) reconciles divine will (qadr) with personal agency, stressing accountability. Here, I extend the comparison to include Tafsir al-Kabir (Mafatih al-Ghayb) by Fakhr al-Din al-Razi (d. 1209 CE), a rationalist Ash’arite scholar whose work emphasizes philosophy, linguistics, and theology. Al-Razi often leans toward determinism: He argues that all human acts are created by Allah, making free will apparent but ultimately compelled (e.g., humans act like marionettes under divine control). This contrasts with Maududi’s emphasis on practical moral freedom, Ibn Kathir’s hadith-based balance of choice and divine guidance, and Al-Tabari’s collection of early opinions favoring human responsibility. Al-Razi’s views influenced later debates, viewing free will as illusory to uphold Allah’s omnipotence, while others see it as genuine within divine bounds.

Verse 16:93 (Surah An-Nahl)

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

English Translation:
Had Allah willed, He would have made you one nation, but He leads astray whom He wills and guides whom He wills. And you will surely be questioned about what you used to do. 0

Explanation (Tafsir) from Al-Razi:
Al-Razi interprets this as emphasizing divine sovereignty: Allah could unify humanity in faith but allows diversity through His will. Misguidance and guidance are solely Allah’s acts, not human choice. Humans are questioned for deeds, but acts stem from divine creation, making free will apparent—man chooses under compulsion disguised as freedom. This aligns with his determinism, where human “will” is illusory. 0 2 3

Comparison:
Maududi stresses human freedom: Allah grants choice, providing guidance for seekers and allowing deviation. Ibn Kathir focuses on mercy in permitting astray paths with accountability. Al-Tabari sees it as Allah’s success or abandonment based on choices. Al-Razi’s determinism starkly differs, subordinating choice to divine compulsion, resolving tensions by denying genuine autonomy.

Verse 18:29 (Surah Al-Kahf)

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

English Translation:
And say: “The truth is from your Lord.” Then whosoever wills, let him believe; and whosoever wills, let him disbelieve. Verily, We have prepared for the wrongdoers a Fire whose walls will surround them. 11

Explanation (Tafsir) from Al-Razi:
Al-Razi views this as apparent choice: “Whoever Allah wills to have faith will believe; whoever Allah wills to disbelieve will disbelieve.” Human will is compelled in the guise of choice—like a marionette thinking it acts freely. Punishment follows, but acts are divinely created, upholding justice through predetermination. 14 13 18

Comparison:
Maududi sees voluntary faith with warnings, no compulsion. Ibn Kathir emphasizes conveyance and Hell’s consequences. Al-Tabari collects views on threat and vivid punishment. Al-Razi’s metaphor of disguised compulsion contrasts, prioritizing divine will over human agency, unlike the others’ affirmation of real choice.

Verse 2:256 (Surah Al-Baqarah)

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

English Translation:
There is no compulsion in religion. The right direction is henceforth distinct from error. And he who rejects the false deities and believes in Allah has grasped a firm handhold which will never break. 21

Explanation (Tafsir) from Al-Razi:
No compulsion means truth is evident, negating force. Yet, Al-Razi ties it to determinism: Belief requires divine permission; hearts are sealed or opened by Allah. Free will is limited—humans grasp the “firm handle” only if Allah enables it, aligning with his view that acts are divinely compelled. 20 24 62

Comparison:
Maududi: Heartfelt acceptance, no imposition. Ibn Kathir: Guidance clarifies, no force needed. Al-Tabari: Historical (e.g., Ansar), prohibits compulsion due to evident truth, debates abrogation. Al-Razi integrates philosophy, subordinating choice to divine enablement, differing from others’ practical freedom.

Verse 76:3 (Surah Al-Insan)

Arabic Text:
إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا

English Translation:
Verily, We have guided him to the way, whether he be grateful or ungrateful. 31

Explanation (Tafsir) from Al-Razi:
Guidance is divine clarification of paths; gratitude (belief) or ingratitude (disbelief) appears chosen but is divinely created. Al-Razi rejects genuine free will, seeing human response as compelled by Allah’s will, resolving predestination debates. 30 32 33

Comparison:
Maududi: Multiple guidances (conscience, signs) enable real choice. Ibn Kathir: Clarification allows gratitude/ingratitude. Al-Tabari: Messengers/books show paths. Al-Razi’s determinism views choice as illusory, contrasting the others’ affirmation of voluntary response.

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

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

English Translation:
By the soul and Him Who perfected it; then He inspired it with its wickedness and piety. Successful is he who purifies it, and failed is he who corrupts it. 40

Explanation (Tafsir) from Al-Razi:
The soul is proportioned with dual inclinations; inspiration imparts knowledge of evil (fujur) and piety (taqwa). Purification or corruption appears as choice but is divinely determined—success/failure stems from Allah’s creation of acts. 41 40 62

Comparison:
Maududi: Innate discernment, success via cultivating piety. Ibn Kathir: Dual inclinations, purification through obedience. Al-Tabari: Inspiration as knowledge, success in obedience. Al-Razi denies real agency, viewing outcomes as compelled, unlike the others.

Verse 33:72 (Surah Al-Ahzab)

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

English Translation:
Verily, We offered the Trust to the heavens, earth, and mountains, but they declined and feared it; man undertook it. He was unjust and ignorant. 52

Explanation (Tafsir) from Al-Razi:
Amanah is obligatory duties or intellect/free will offered to creation. Man accepted, proving unjust/ignorant in consequences, as free will leads to accountability under divine compulsion—acts are created by Allah. 50 53 62

Comparison:
Maududi: Vicegerency with free will. Ibn Kathir: Obedience/duties. Al-Tabari: Fara’id (duties), variants include intellect. Al-Razi’s determinism frames acceptance as predestined, differing from others’ emphasis on voluntary responsibility.

AL GhAZALI TAFSEER

Al-Ghazali’s Views on Free Will

Abu Hamid al-Ghazali (1058–1111 CE), a prominent Islamic theologian, philosopher, and mystic, addressed the tension between divine predestination (qadar) and human free will (ikhtiyar) within the Ash’arite school of theology. His views aim to reconcile human moral responsibility with God’s absolute sovereignty, rejecting both absolute determinism (jabr) and unrestricted free will as held by the Mu’tazilites. Al-Ghazali’s approach is often described as a form of compatibilism, where human agency exists but operates under divine control. Central to his thought is the doctrine of occasionalism (where God is the sole true cause of all events) and the concept of kasb (acquisition), where humans “acquire” actions created by God. 0 2 13

Key Concepts in Al-Ghazali’s Framework

1. Occasionalism and Divine Causation:

• Al-Ghazali argued in works like The Incoherence of the Philosophers (Tahafut al-Falasifah) that there is no necessary causal connection in nature. What appears as cause-and-effect (e.g., fire burning cotton) is merely God’s habitual custom (adat Allah), not inherent necessity. God recreates the universe atom by atom at every moment, directly causing all events. 3 5 13
• This extends to human actions: Humans intend and choose, but the power to act (qudra) is granted by God instantaneously at the moment of action. Without God’s creation, no act occurs. Thus, free will is not independent but contingent on divine will. 0 2

1. Kasb (Acquisition):

• Humans do not create their actions (khalq); God does. However, through kasb, individuals acquire or appropriate these actions via their intention and choice, making them morally responsible. Al-Ghazali likened this to a person “acquiring” an act like a puppet moved by a puppeteer— the puppet’s “movement” is real but derived. 5 10
• This resolves the predestination-free will dilemma: God predetermines possibilities, but humans choose from them, acquiring reward or punishment accordingly. As Al-Ghazali states in Ihya Ulum al-Din(Revival of the Religious Sciences), human agency is a “gift from His grace,” neither fully independent nor coerced. 0 6

1. Critique of Philosophers and Theologians:

• Against Peripatetic philosophers like Avicenna (Ibn Sina), Al-Ghazali rejected eternal causal necessity, arguing it limits God’s freedom. The world is a contingent creation of God’s free will, chosen among alternatives. 3 7 10
• He critiqued Mu’tazilite emphasis on absolute human free will as undermining divine omnipotence. Instead, he reframed freedom within divine boundaries: Humans are free in intention but bound by God’s creation. 4 8 12
• In Al-Iqtisad fi al-I’tiqad (Moderation in Belief), he uses rational methods to show neither divine determination nor human responsibility is denied; freedom is “reframed” within predestination. 6

Theological and Philosophical Implications

• Compatibilism and Theistic Sovereignty: Al-Ghazali’s view is a “theistic compatibilism,” where free will aligns with God’s plan. Humans experience psychological freedom (no compulsion in choice), but ultimate causation is divine. This preserves moral accountability for the afterlife—rewards for good intentions and punishments for bad—while affirming God’s omnipotence. 0 11
• Criticisms and Influence: Some, like Muhammad Iqbal, critiqued Al-Ghazali for not fully escaping dualism, seeing his occasionalism as reducing humans to passive agents. 14 Others praise his synthesis, influencing later thinkers like Mulla Sadra and Ibn Arabi. 7 12
• Comparison to Western Thought: His ideas parallel Augustine’s on divine foreknowledge and free will, where God obliges what is best but remains free. 9

Al-Ghazali’s writings emphasize that true freedom lies in submission to God, aligning personal will with divine will through spiritual purification. 5 For deeper reading, consult The Incoherence of the Philosophers or Revival of the Religious Sciences.