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  Al-Hajj     In the name of Allah, Most Gracious, Most Merciful Name This Surah takes its name Al-Hajj from Ayat 27. Period of Revelation As this Surah contains the characteristics of both the Makki and the Madani Surahs, the commentators have differed as to its period of revelation, but in the light of its style and themes we are of the opinion that a part of it (verses 1-24) was revealed in the last stage of the Makki life of the Prophet (peace be upon him)) a little before migration and the rest (verses 25-78) during the first stage of his Madani life. That is why this Surah combines the characteristics of both the Makki and the Madani Surahs. The sudden change of the style from verse 25 shows that verses 25-78 were probably revealed in the month of Zul-Hijjah in the very first year after Hijrah. This is indicated by verses 25-41 and confirmed by the occasion of the revelation of verses 39-40. It appears that the month of Zul-Hijjah must have brought to the immigrants nostalgic memories of their homes in Makkah and naturally they must have thought of their sacred city and of their Hajj congregation there, and grieved to think that the mushrik Quraish had debarred them from visiting the sacred mosque. Therefore, they might even have been praying for and expecting divine permission to wage war against those tyrants who had expelled them from their homes and deprived them of visiting the House of Allah and made it difficult for them to follow the way of Islam. It was at this psychological occasion that these verses were revealed. That is why the purpose for which Masjid-al-Haram was built has been specifically mentioned. It has been made plain that Hajj (pilgrimage) had been enjoined for the worship of One Allah. But it is an irony, that afterwards, it had been dedicated to the rituals of shirk and the worshipers of One Allah had been debarred from visiting it. Therefore, permission for waging war against those tyrants has been given to oust them from there and to establish the righteous way of life for establishing virtue and eradicating evil. According to Ibn Abbas, Mujahid, Urwah bin Zubair, Zaid bin Aslam, Muqatil bin Hayyan, Qatadah and other great commentators, verse 39 is the first verse that grants the Muslims permission to wage war. Collections of Hadith and books on the life of the Prophet (peace be upon him)) confirm that after this permission actual preparations for war were started and the first expedition was sent to the coast of the Red Sea in Safar A.H. 2, which is known as the expedition of Waddan or Al- Abwa. Subject Matter and Theme This surah is addressed to. (1) The mushriks of Makkah. (2) The wavering Muslims. (3) The true believers. The mushriks have been warned in a forceful manner to this effect: You have obdurately and impudently persisted in your ideas of ignorance and trusted in your deities instead of Allah, though they possess no power at all and you have repudiated the divine Messenger. Now you will meet the same end as has been the doom of those like you before. You have only harmed yourselves by rejecting Our Prophet and by persecuting the best element of your own community. Now your false deities shall not be able to save you from the wrath of God. At the same time, they have been admonished time and again for their creed of shirk and sound arguments have been given in favor of Tauhid and the Hereafter . The wavering Muslims, who had embraced Islam but were not prepared to endure any hardship in its way, have been admonished to this effect: What is this faith of yours? On the one hand, you are ready to believe in Allah and become His servants provided you are given peace and prosperity but, on the other, if you meet with afflictions and hardships in His Way, you discard your Allah and cease to remain His servant. You should bear in mind that this wavering attitude of yours cannot avert those misfortunes and losses which Allah has ordained for you. As regards the true Believers, they have been addressed in two ways: (1) In a general way so as to include the common people of Arabia also. (2) In an exclusive way: The Believers have been told that the mushriks of Makkah had no right to debar them from visiting the Holy Mosque. They had no right to prevent anyone from performing Hajj because the Holy Mosque was not their private property. This objection was not only justified but it also acted as an effective political weapon against the Quraish . For it posed this question to the other clans of Arabia : Were the Quraish mere attendants of the Holy Mosque or its owners? It implied that if they succeeded in debarring the Muslims from Hajj without any protest from others, they would feel encouraged in future to debar from Hajj and Umrah the people of any other clan, who happened to have strained relations with the Quraish . In order to emphasize this point, the history of the construction of the Holy Mosque has been cited to show that it was built by Prophet Abraham (peace be upon him)) by the command of Allah and he had invited all the peoples to perform Hajj there. That is why those coming from outside had enjoyed equal rights by the local people from the very beginning. It has also been made clear that that House had not been built for the rituals of shirk but for the worship of One Allah. Thus it was sheer tyranny that the worship of Allah was being forbidden there while the worship of idols enjoyed full license. In order to counteract the tyranny of the Quraish , the Muslims were allowed to fight with them. They were also given instructions to adopt the right and just attitude as and when they acquired power to rule in the land. Moreover, the believers have been officially given the name of Muslims, saying: You are the real heirs to Abraham and you have been chosen to become witnesses of the truth before mankind. Therefore you should establish Salat and pay the Zakat dues in order to become the best models of righteous life and perform Jihad for propagating the Word of Allah. (verses 41, 77, 78). It will be worthwhile to keep in view the introductions to Surah Al-Baqarah and Surah Al-Anfaal. 1. O mankind, fear your Lord. Indeed, the earthquake of the Hour (of Judgment) is a tremendous thing.*1            *1 According to the early commentators, this earthquake will be a prelude to Resurrection. This will probably take place when the earth will begin to rotate in the reverse order, and the sun will rise in the west. In a lengthy tradition reported by Ibn Jarir, Tabarani and Ibn Abi Hatim from Abu Hurairah, the Prophet (peace be upon him)) has stated that when the first Trumpet will be blown, there will be a general confusion. At the second all people will die and at the third they will be brought back to life and presented before Allah. At the first blowing of the Trumpet, the earth will begin to rock like a boat which is beaten about by huge waves, or like a hanging lamp which is moved from side to side by a strong wind. This condition has been depicted in the Quran at several other places. For instance Surah Al-Waqiah, Ayat 6; Surah Al-Haqqa, Ayats 13-14; Surah Al-Muzzammil, Ayats 14, 17-18; Surah An-Naziat, Ayats 6-9 and Surah Al-Zalzalah, Ayats 1-3. According to other commentators, this earthquake will occur when the dead will be brought back to life and presented before their Lord. Though this is supported by some traditions, we prefer the first interpretation (in spite of the fact that the tradition reported by Abu Hurairah is weak) because that is supported by clear verses of the Quran. 2. On the day you see it, every nursing mother will be distracted from that (child) she was nursing,*2 and every pregnant female will drop her burden, and you shall see mankind as drunken, yet they will not be drunken, but the punishment of Allah is severe.*3                        *2 This is to show the intensity and horror of the earthquake. At that time there will be so much confusion and terror that mothers will forsake their dear children at the very time they will be suckling them. *3 It should be noted that it is not meant to depict here the condition of the Resurrection but to impress upon the people the dreadful torment of the Hour in order to admonish them to mend their ways. This is supported by the subsequent passage. 3. And among mankind is he who disputes about Allah without knowledge,*4 and follows every rebellious devil.              *4 They do not indulge in discussions or disputes about the being or existence of Allah but about His rights and powers and His Revelation s, as is evident from the succeeding passage. When the Prophet (peace be upon him)) tried to convince them of Tauhid and Resurrection, inevitably the dispute arose whether there is One Allah, the sole Sovereign or there were other partners as well in His Godhead and whether He has the power to bring about Resurrection, etc. 4. It is decreed for him that whoever takes him for friend, he will then indeed misguide him and will lead him to the punishment of the Flame.             5. O mankind, if you are in doubt about the Resurrection, then indeed We have created you from dust, then from a drop of sperm,*5 then from a clot, then from a lump of flesh, formed and unformed,*6 that We may make (it) clear for you. And We cause to remain in the wombs, what We will, for an appointed term, then We bring you forth as infants, then (give you growth) that you reach your full strength. And among you there is he who dies (young), and among you there is he who is brought back to the miserable old age, so that after knowledge, he does not know anything.*7 And you see the earth barren, but when We send down water on it, it does thrill and swell and puts forth of every lovely kind (of growth).                                                                          *5 “We have created you from dust, then from a drop of sperm”: The first man Adam was created directly from clay and after him the process of procreation started by means of sperm-drop. This has been stated in Surah As-Sajda, Ayats 7-8 as well. It may also mean that man is created from sperm-drop but his body is made of those elements which are all available in the earth. *6 This refers to the different stages of development of the child in the womb of its mother. This description is based on observation and not on scientific research, and there was no need for it for the purpose for which reference to this has been made here. *7 That is, in old age man is again reverted to the same condition in which he was in childhood. He loses his senses and knows little or nothing like a child. 6. That is because Allah, He is the Truth,*8 and it is He who gives life to the dead, and it is He who has Power over all things.               *8 The Arabic text may mean three things: (1) Allah is telling the truth and you are wrong in presuming that there is no possibility of life-after-death. (2) Allah’s existence is not merely a supposition but it is a reality. He is not only the first cause but has supreme authority, and is conducting every affair in the universe according to His Will, Knowledge and Wisdom. (3) All His designs and works are based on truth and are, therefore, serious, meaningful and full of wisdom. 7. And certainly, the Hour is coming, there is no doubt about it. And certainly, Allah will resurrect those who are in the graves.*9              *9 In Ayats 5-7, the effects of rain on the earth and the growth of vegetation and different stages of the life of man have been cited as pointers to five realities. (1) Allah alone is the truth. (2) He brings the dead to life. (3) He has power over everything. (4) The Day of Resurrection and the end of the world is inevitable. (5) Most surely Allah will bring back to life all the people who have died. Let us now consider how these signs point to the above five realities. (1) Allah is the truth: In order to prove this, let us first take the case of man. All the stages of his development are a clear proof that Allah has designed them with wisdom. He takes his birth from a sperm-drop which itself is produced in a wonderful manner. The food, which a man takes, turns into hair, flesh, bones and a part of it is turned into semen, which is potentially capable of producing millions of human beings. It is the Wise and True God Who decides which of these millions of seeds from the semen should be utilized to make a woman pregnant by mixing the seed with the egg-cell. This insignificant thing turns into a living child in nine months in the womb of the mother. If we consider the different stages of the child’s birth, we come to the inevitable conclusion that all these have been designed by the True, Ever Living Designer. For it is He Who decides whether it should be a male or a female, seeing or blind, etc. Then it is He Who decides how long a child is destined to live. All these things are a clear proof that Allah alone is the Truth. (2) He brings the dead to life: Even a little thinking on the right lines will convince every sensible and honest man that this process of bringing the dead to life is continuously going on before our eyes. Every human being has been created from a dead sperm-drop. Then he gets life from dead things like food containing dead matter like coal, iron, lime, salts, gases, which help make him a living human being. Then let us consider our surroundings. Seeds of different things which had been scattered here and there by the wind and birds, and the roots of different kinds of vegetation which lay rotten and dead in the soil, spring up to life as soon as there occurs a sprinkling of rain water. This process of the dead coming to life is observed during every rainy season year after year. (3) Allah has power over everything: There are people who believe that no doubt Allah created everything and is governing the universe, but He cannot do anything in the future in addition to or apart from this. This is because they do not observe the phenomena of His powers which have been and are appearing every moment. They do not realize that if man, His creation can perform wonderful feats of science which could not even be dreamed of in the former ages, why should Allah alone be held as having only limited powers? (4-5) “The Day of Resurrection is inevitable” and “Most surely Allah will bring back to life all the people who have died”: These two are the rational corollaries of the preceding three premises. Allah is All-Powerful and therefore can bring about Resurrection at any moment He wills. He can also bring back to life all the dead people just as He brought to life human beings out of nothing in the first instance. As He is All-Wise, He has not created human beings without any object and purpose. He will judge their worldly lives in accordance with the object and purpose for which He created them. He will call them to account for everything He entrusted to them. This is very simple, even human beings ask one another to render an account of the property etc. they entrust to others. Likewise, Allah’s wisdom requires calling every human being to account for the things entrusted to him. Then human nature also demands that there should be a differentiation between good and bad, and it expects the reward of good works and dreads the punishment of bad deeds. That is why the people have set up judicial courts. Thus man cannot imagine that the Creator will not call him to account for the things, powers and faculties, etc. which He has entrusted to him. Therefore common sense confirms that Allah will hold the Last Judgment so that everyone should get his due reward and his due punishment. 8. And among mankind is he who disputes*10 about Allah without knowledge,*11 and without guidance,*12 and without a book with light.*13               *10 That is, they are so proud, arrogant, obdurate and obstinate that they do not pay any heed to admonition. *11 Knowledge: That personal information which is gained directly through observation and experience. *12 Guidance : That information which is gained by reasoning or through another person who has knowledge. *13 book with light: Source of information gained from divine revelation. 9. Turning away his neck (in arrogance) to lead (men) astray from the way of Allah.*14 For him in this world is disgrace, and We shall make him taste, on the Day of Resurrection, the punishment of burning.                   *14 Verse 3 mentioned those people who have themselves gone astray, but verse 9 mentions those who have not only deviated from the right way themselves but are also bent upon misleading others from it. 10. That is because of what your hands have sent before, and indeed Allah is not oppressor of His slaves.           11. And among mankind is he who worships Allah upon a narrow edge,*15 so if good befalls him, he is content therewith. And if a trial befalls him, he turns back on his face.*16 He has lost (both) the world and the Hereafter . That is what the manifest loss is.*17                              *15 This type of man is a time server, who stands on the boundary line between Islam and kufr so that he may join the winning side whether it be Islam or kufr. *16 As this type of man has a weak character and wavers between kufr and Islam he becomes the slave of his self. He accepts Islam for the sake of self interest. He is faithful to it if all his wishes are fulfilled and he has a life of ease and comfort, he is well-pleased with his Allah and is firm in his faith. On the contrary, if his faith demands some sacrifice from him, or he is visited by some affliction, or encounters some hardship and loss in the way of Allah, or he does not have his way, he begins to waver about the Godhead of Allah and the Prophethood of the Messenger and becomes skeptical about everything of the faith. Then he is ready to bow down before any power from which he expects some benefit and security from loss. *17 This is a great moral proposition that has been stated concisely. The fact is that the wavering man remains a loser in this world as well as in the next world, and fares worse even than an unbeliever. The unbeliever applies himself exclusively to the benefits of this world and becomes more or less successful in his object because he is not handicapped by the fear of Allah, accountability of the Hereafter and restrictions of divine law. Likewise, a true believer follows the way of Allah with fortitude and perseverance and may as well become successful in this world, but even if he loses it altogether, he is assured of success in the next world. But the wavering Muslim becomes a loser both in this world and in the next world because he is handicapped by doubt and indecision and cannot make his choice between the two worlds. As he cannot decide whether there is Allah and the Hereafter , he cannot apply himself exclusively to the worldly affairs with that single-mindedness which the unbeliever enjoys. And when he thinks of Allah and the Hereafter , the allurements of this world and the fear of the disadvantages here and the abhorrence of observing the divine restrictions do not let him apply himself exclusively to the demands of the Hereafter . This conflict between God worship and world worship makes him a loser in this world as well as in the next. 12. He calls upon other than Allah that which does not hurt him, and that which does not profit him. That is what is the straying far away.                 13. He calls unto him whose harm is nearer than his benefit.*18 Certainly an evil patron and certainly an evil associate.*19             *18 Verses 12-13 clarify two things about the deities whom the mushriks invoke. Firstly, they can do a person neither any good nor any harm. Nay, it is more probable that they do harm rather than good. For when the mushrik invokes other deities than Allah, he loses his faith forthwith. Secondly, the mushrik himself knows that there is no guarantee or probability of any good from his god who is utterly helpless and powerless. As regards to the occasional grant of his request through his god, this is done by Allah merely to test his faith. *19 That is, the one, who leads a person to the way of shirk is the worst guardian and the worst comrade, whether he be a human being or a satan. 14. Indeed, Allah will admit those who believed and did righteous deeds*20 into gardens beneath which rivers flow. Indeed, Allah does what He intends.*21                    *20 “Those who believed and did righteous deeds” are quite different from the wavering Muslims, for they have a firm belief in Allah, His Prophet (peace be upon him)) and the Hereafter . Therefore they follow the way of truth both in prosperity and in adversity. *21 That is, Allah's powers are unlimited. He may bestow anything on anyone He wills in this world or in the Hereafter or in both, and bar anything from anyone. None has the power to interfere with what He wills and does. 15. Whoever should think that Allah will not help him (Muhammad) in this world and the Hereafter , so let him stretch a rope up to the sky, then cut it off. Then let him see if his strategy will take away that which enrages (him).*22                        *22 There is a great divergence of opinion about the exact meaning of this verse. Some of the interpretations are: (1) One who presumes that Allah will not help him (Muhammad: peace be upon him), he should hang himself by a rope from the ceiling. (2) One who presumes that Allah will not help him (Muhammad: peace be upon him), he should ascend to the sky by a rope and try to stop Allah’s help. (3) One who presumes that Allah will not help him (Muhammad: peace be upon him), he should ascend to the sky and stop the process of revelations. (4) One who presumes that Allah will not help him (Muhammad: peace be upon him), he should ascend to the sky and stop his provisions. (5) The one who presumes that Allah will not help him (the presumer himself), he should hang himself by a rope from the ceiling of his house. (6) The one who presumes that Allah will not help him (the presumer himself), he should try to ascend to the sky to seek help. The first four interpretations are obviously irrelevant to the context, and the last two, though they might fit in with the context, do not explain the real meaning of the verse. If we consider this in the context, it becomes obvious that the one who presumes is the one who serves Allah standing on the border line. This is to rebuke him, as if to say: You may do whatever you can to change the decrees of Allah, but you will see that no device of yours can succeed, whether these decrees are favor able to your designs or unfavorable to them. Obviously, “so let him stretch a rope up to the sky, then cut it off” has not been used in the literal but in the figurative sense. 16. And thus have We sent it down as clear signs, and surely, Allah guides whom He intends.           17. Indeed, those who believe (this revelation),*23 and those who are Jews,*24 and the Sabaeans,*25 and the Christians,*26 and the Magians,*27 and those who associate (others besides Allah),*28 indeed Allah will judge between them on the Day of Resurrection.*29 Indeed, Allah is Witness over all things.                         *23 This means the Muslims of every age who believed in the Prophets of Allah and His Books up to the time of Prophet muhammad (peace be upon him)): they included both the sincere Muslims and the wavering Muslims. *24 See E.N. 72 of Surah An-Nisa. *25 Sabaeans: In ancient times two sects were known by this title: (1) The followers of Prophet John, who were found in upper Iraq in large numbers and practiced baptism. (2) The worshipers of stars, who ascribed their creed to Prophets Shith and Idris (peace be upon them) and believed that the elements were governed by the planets and the planets by the angels. Their center was at Harran with branches spread all over Iraq. These people have been well known for their knowledge of philosophy and science and their achievements in medicine. Probably here the first sect is referred to, because the second sect was not known by this name at the time the Quran was revealed. *26 See E. N. 36 of Surah Al-Maidah. *27 That is, the fire worshipers of Iran, who believed in two gods, one of light and the other of darknesses, and regarded themselves as the followers of Zoroaster. Their creed and morals were so corrupted by Mazdak that a brother could easily enter into matrimony with his sister. *28 That is, the mushriks of Arabia and of other countries, who had no special name like those mentioned above. *29 That is, Allah will pass His judgment on the Day of Resurrection in regard to all the differences and disputes which take place between different people and different religions and will decide which of them was right and which was wrong. 18. Do you not see that to Allah prostrates whoever is in the heavens and whoever is on the earth,*30 and*31 the sun, and the moon, and the stars, and the mountains, and the trees, and the beasts, and many of mankind.*32 And there are many on whom the punishment is justified.*33 And he whom Allah disgraces, so for him there is not any bestower of honor.*34 Indeed, Allah does what He wills.*35 AsSajda                                           *30 See E.N. 25, Surah Ar-Raad and E.N. 41 of Surah (An-Nahl). *31 That is, Angels, stars, planets, etc. and all the creation that exists in other parts of the universe, whether it is rational and possesses freedom of will and choice like man, or irrational like animals, vegetation, solid matter, air and light. *32 That is, a large number of the people bow down before Allah not by compulsion but willingly. On the other hand, there are many other people who bow down before Him under compulsion along with everything else in the universe, but they deserve punishment because they refuse to obey Allah in those spheres of life in which they have the choice to obey or not to obey. *33 That is, though the final judgment will be passed on the Day of Resurrection, a discerning eye can see even today those who have already deserved the torment. For instance, the man who rejects the message of the open book of nature and the message of the Prophets and adopts self-made false creeds and then disputes about them with the believers, proves himself to be in manifest error in this world as well. *34 In this verse honor and disgrace mean the acceptance of the truth and its rejection. It is obvious that the one who does not see manifest realities is doomed to disgrace. For Allah lets him attain what he desires and works for. And when Allah does not bestow on anyone the honor of following the truth, there is none else who can bestow it on him. *35 Here it is obligatory to perform a sajdah (prostration), which is agreed upon by all jurists. For further details please See E.N. 157 of Surah Al-Aaraf. 19. These twain (believers and disbelievers) are two adversaries who dispute with each other about their Lord.*36 Then as for those who disbelieve, garments of fire will be cut out for them.*37 Boiling fluid will be poured upon their heads.                     *36 Here all the disputants about Allah have been divided into two main categories in spite of their large numbers. (1) Those who believe in the message of the Prophets and adopt the righteous way of life. (2) Those who reject their message and follow different ways of disbelief, though they may have countless differences and disputes among themselves. *37 See Ayat 50 and E.N. 58 of Surah Ibrahim for explanation. 20. With it will melt away what is within their bellies, and the skins.        21. And for them are hooked rods of iron.      22. Whenever they would want that they get out of it, from anguish, they will be driven back therein. (It will be said): “And taste the punishment of burning.”              23. Indeed, Allah will admit those who believe and do righteous deeds to gardens underneath which rivers flow. They will be adorned therein with bracelets of gold and pearls,*38 and their garments therein will be silk.                         *38 This is to show that they will be honored like the kings and chiefs who used to wear ornaments of gold and jewelry in the period the Quran was revealed. 24. And they are guided (in this world) unto purest of the speeches,*39 and they are guided to the path of the Praiseworthy.*40           *39 “Purest of the speeches”: though it may imply every pure thing, here it refers to the basic articles of the faith. *40 As already stated in the introduction, the portion of the Surah, which was revealed at Makkah, comes to an end here. Though its style is clearly that of the Makki Surahs and there is nothing to indicate that any part (or the whole) of it was revealed at Al-Madinah, yet the words, “these are the two parties”, have given rise to the misunderstanding that this verse was revealed at Al-Madinah. Some commentators are of the opinion that the two parties referred to were the parties who met in the Battle of Badr, but there is nothing in the context to support this opinion. On the other hand, from the context in which these words occur, it becomes obvious that the two parties referred to were the believers and the disbelievers. For the conflict between belief and disbelief has always been going on ever since the creation of man and will go on upto the Day of Resurrection. Incidentally, this latter view helps prove that the Quran is a continuous whole and every part of it is closely connected with the other: whereas the comments mentioned earlier would imply that there is no continuous theme in the Quran but different parts of it have been put together without rhyme or reason. 25. Indeed, those who disbelieve*41 and hinder (others) from the way of Allah and al-Masjid al-Haram,*42 which We have appointed for the mankind, equally for those who dwell therein and for those who come from outside.*43 And whoever intends therein evil wrongfully,*44 We shall make him taste of a painful punishment.                            *41 “Those who disbelieved” were the people who rejected the message of the Prophet (peace be upon him)). The subsequent theme clearly shows that they were the disbelievers of Makkah. *42 That is, they debarred the Prophet (peace be upon him)) and his followers from performing Hajj and Umrah. *43 That is, this is not exclusively the property of any person or family or clan but is meant for all mankind alike. Therefore none has any right to debar others from it. In this connection, two questions have arisen among the Jurists of Islam: (1) What is meant by the Sacred Mosque? Does it mean the mosque itself or includes the whole Inviolable Place of Makkah? (2) What is meant by equal rights of its dwellers and the outsiders? According to some jurists it means the Sacred Mosque itself and not the whole of Inviolable Makkah. They base this opinion on the apparent wording of the Quran, and say that by equal rights is meant equal rights only in regard to worship in it. They cite a tradition of the Prophet (peace be upon him)) to support their opinion. He said: O children of Abd Manaf, those of you who will have authority over the affairs of the people, should not stop anybody from moving round the Kabah or from offering prayer s in it at any time of the day or night. Imam Shafai and others who support this view are of the opinion that it is wrong to conclude from this verse that the rights of the dwellers and the outsiders are equal in every respect, but they are equal only in regard to the right of worship and in nothing else, for the people of Makkah owned the lands and the houses of Makkah before Islam and also after it. So much so that during the time of Caliph Umar, the house of Safwan bin Umayyah was actually purchased from him for the purpose of making a prison in Makkah. The others who hold that the Sacred Mosque refers to the whole of the Inviolable Place of Makkah derive their authority from verses 196 and 217 of Surah Al-Baqarah. They argue that Hajj is not performed only in the Kabah (the Sacred Mosque), but the pilgrim has to visit Mina, Muzdalifah, Arafat, etc. for the performance of Hajj rites. Thus, they hold that equality is not merely in regard to worship in the Sacred Mosque, but in regard to all other rights in Makkah. As this place has been appointed for Hajj by Allah for all alike, none has any right of ownership in it. Anyone can stay anywhere he likes and none can prohibit him from doing so. They cite many traditions in support of their opinion. (1) Abdullah bin Umar reports that the Prophet (peace be upon him)) said: Makkah is the place where travelers have to stay: therefore its lands cannot be sold nor can anyone charge rent for its houses. (2) According to Ibrahim Nakhai, the Prophet (peace be upon him)) said: Makkah has been made an Inviolable Place by Allah: therefore selling its land and charging of rent for its houses is unlawful. Mujahid has also reported a tradition almost in similar words. (3) Alqamah says: During the time of the Prophet (peace be upon him)), and of the first three Caliphs, the lands of Makkah were regarded as common property and one could live there or allow others to live therein. (4) Abdullah bin Umar says: Caliph Umar had ordered that no resident of Makkah should close the door of his house during the Hajj season. According to Mujahid; Caliph Umar had ordered that the people of Makkah should not put doors to enclose their courtyards but keep them open so that anyone who liked might come in and stay there. The same has been related by Ata with the addition that Suhail bin Amr was the only exception to this rule, who was allowed to put a door in his courtyard in order to safeguard his camels in connection with his trade. (5) Abdullah bin Umar also says that the one who receives rent for his house in Makkah fills his belly with fire. (6) Abdullah bin Abbas says that Allah has made the whole of Makkah the Sacred Mosque where all have equal rights. Therefore the people of Makkah have no right to charge rent. (7) Umar bin Abdul Aziz sent an order to the governor of Makkah to this effect: No rent should be charged for the houses of Makkah because it is unlawful. On the basis of the above traditions, quite a few of the followers of the companions and also, Imams Malik, Abu Hanifah, Sufyan Thauri, Ahmad bin Hanbal and Ishaq bin Rahawayah from among the Jurists, are of the opinion that it is unlawful to sell a piece of land and to charge rent, at least during the Hajj season, in Makkah. However, the majority of the Jurists are of the opinion that people can own houses in Makkah and can sell them as buildings but not as land. In my opinion, this last view seems to be the right one because it conforms with the Quran and the Sunnah and the practice of the rightly guided Caliphs. It is obvious that Allah has not made Hajj obligatory for the Muslims of the whole world in order to provide a means of income for the people of Makkah. As Allah has set apart the Inviolable Place for the benefit of all the believers, that land is not the property of anyone and every pilgrim has the right to stay anywhere he can find room for himself. *44 It does not imply any specific act, but means every act that deviates from righteousness and falls under the definition of iniquity. Though all such acts are sins at all times and places; their commission in the Inviolable Place makes them all the more heinous; so much so that the commentators are of the opinion that even taking of an unnecessary oath brings it under the same category. Besides common sins, there are certain other things whose commission in the Inviolable Place brings them under the same category. For instance. (l) It is prohibited to take legal action even against a murderer, etc. who takes shelter within the Inviolable Place: so much so that he cannot be arrested as long as he retrains therein. This sanctity of the Inviolable Place is being observed since the time of Prophet Abraham (peace be upon him)). The Quran says: Whoso even enters it, he becomes safe and secure. (Surah Aal-Imran, Ayat 97). (2) The consensus of opinion is that there can be no retribution within the Inviolable Place for the crimes committed outside it. Hadrat Umar, Abdullah bin Umar and Abdullah bin Abbas declared: We will not take any action in it even against the murderer of our fathers. (3) It is unlawful to wage war or shed blood within it. On the second day of the conquest of Makkah, the Prophet (peace be upon him)) declared: O people, Allah has made Makkah a Sanctuary since the very creation of this world, and it will remain so by Allah’s ordinance up to the Day of Resurrection; therefore, it is not lawful for any man, who believes in Allah and the Day of Resurrection, to shed blood here. Then he added: Suppose a man legalizes bloodshed here on the basis of the precedent that I waged war here, tell him, Allah made it lawful for His Messenger and not for you. It was made lawful for me for a short interval of the day. Then it was again made Inviolable as before. (4) It is unlawful to cut naturally growing trees or uproot the grass which has grown there. It is also prohibited to hunt birds and animals within the boundary or to drive them out from the Inviolable Place for hunting. It is, however, lawful to kill a serpent, a scorpion and other harmful animals and to uproot dry grass and izkhir which is a kind of grass. (5) It is prohibited to pick up anything that has fallen to the ground. In a tradition, reported by Abu Dawud, the Prophet (peace be upon him)) prohibited people to pick up, anything belonging to a pilgrim that had fallen to the ground. (6) It is unlawful for a pilgrim who comes with the intention of performing Hajj or Umrah to enter therein without Ihram. However, there is a divergence of opinion in regard to the entry of others than the pilgrims without Ihram. According to Abdullah bin Abbas, no one is allowed to enter therein without Ihram in any case, and this has been supported by a saying each of Imam Ahmad and Imam Shafai. According to other sayings of Imams Ahmad and Shafai, those people who have to visit the Inviolable Place frequently in connection with trade and business, are excepted. Imam Abu Hanifah, however, holds the view that the person who lives within the limits of the appointed Miqats can visit Makkah without Ihram but the outsiders cannot enter it without Ihram. 26. And when We designated for Abraham the site of the House (saying) that: “Do not associate with Me anything, and purify My House (Kabah)*45 for those who walk around it and those who stand and those who bow (and) make prostration.”                  *45 Some commentators opine that the address to Prophet Abraham (peace be upon him)) ends with verse 26 and say that the command contained in verse 27 was addressed to the Prophet (peace be upon him)); but this opinion does not fit in with the context. For it is obvious that this command was also addressed to Prophet Abraham (peace be upon him)) when he had built the Kabah. Moreover, the command implies that the House of Allah had been built for the worship of One Allah and there was general permission from the very first day for all worshipers to visit it for performing Hajj. 27. “And proclaim to mankind the pilgrimage. They will come to you on foot and on every lean*46 camel,*47 they will come from every deep ravine.”                *46 The expression lean camels has been deliberately used to depict the picture of the camels of pilgrims coming from far off places to perform Hajj. *47 In my opinion the address to Prophet Abraham (peace be upon him)) comes to an end with verse 27, and verses 28-29 have been added to emphasize and give further instructions for the performance of Hajj. We have based this opinion on the use of the epithet Ancient House of the Kabah. It could not have been used at the time when Prophet Abraham (peace be upon him)) built it. (For further details about the construction of the Kabah see Surah Al-Baqarah, Ayats 125-129; Surah Aal-Imran, Ayats, 96-97; and Surah Ibrahim, Ayats 35-41). 28. That they may witness things that are of benefit to them,*48 and mention the name of Allah in appointed days over what He has provided for them*49 of the beast of cattle. Then eat of them and feed the distressed (and) the needy.*50                       *48 “The benefits” include both religious and worldly benefits. It was due mainly to the Kabah that during the period of 2500 years between the times of Prophet Abraham and the Prophet (peace be upon them), the Arabs, in spite of their tribal life, remained attached to one central place and continued to visit it from all parts of Arabia for performing Hajj year after year. This in turn preserved their language, their culture and their Arab identity. Then during the course of the year they were afforded at least four months of perfect peace when anybody and everybody could safely travel alone or in trade caravans; thus the ritual of Hajj was directly beneficial to economic life of the country as well. For details see Surah Aal-Imran, Ayat 97 and E.Ns 80, 81 thereof, and Surah Al-Maidah, Ayat 97 and E.N. 113 thereof. *49 “The cattle” here imply the camel, cow, sheep and goat as has been clearly mentioned in Surah Al-Anaam, Ayats 142-144, “they should mention the name of Allah over the cattle”, implies that they should slaughter the cattle for Allah’s sake and in His name, as is clear from the subsequent sentences. Allah’s name should be recited at the time the cattle are slaughtered to show that the Muslims are to slaughter and sacrifice animals in Allah’s name alone so as to distinguish them from the disbelievers who slaughtered animals without mentioning Allah’s name or by mentioning other names than that of Allah. As regards to “the appointed days”, there is a difference of opinion as to their exact identity. Some of the opinions as to what the appointed days mean are. (1) The first ten days of Zil-Hajj. This view is supported by Ibn Abbas, Hasan Basri, Ibrahim Nakhai, Qatadah and several other companions and their followers. Imams Abu Hanifah, Shafai and Ahmad bin Hanbal have also favor ed this view. (2) The tenth of Zil-Hajj and the three days following it. This view is supported by Ibn Abbas, Ibn Umar, Ibrahim Nakhai, Hasan and Ata. Imams Shafai and Ahmad are also reported to have favor ed this in a saying each. (3) The tenth day of Zil-Hajj and the two following days. This view has been supported by Umar, Ali, Ibn Umar, Ibn Abbas, Anas bin Malik, Abu Hurairah, Said bin Musayyab and Said bin Jubair. Sufyan Thauri, Imam Malik, Imam Abu Yusuf and Imam muhammad from among the jurists have also adopted it, and the Hanafites and the Malikites are also generally agreed on this. *50 The imperative mood of the verb has given rise to the misunderstanding that it is obligatory to eat their flesh and also to give of it to the needy people, Imams Shafai and Malik opine that it is good to eat of it and it is obligatory to give of it to others. According to Imam Abu Hanifah, both these things are permitted but are not obligatory. It is good to eat of it, for the people in the days of ignorance considered it unlawful to eat sacrificial meat of their own animals, and it is good to give of it to the poor by way of help. Ibn Jarir has cited instances from Hasan Basri, Ata, Mujahid and Ibrahim Nakhai to prove that the imperative mood does not always imply a command, as for example in Surah Al-Maidah, Ayat 2, Thus, “give of it to the indigent“ does not mean that the flesh cannot be given to a rich person for the companions of the Prophet (peace be upon him)) used to give of it to their friends, neighbors, relatives whether they were rich or poor. According to Ibn Umar, one third of the flesh may be consumed at home, one third may be given to the neighbors and the remaining one third distributed among the needy. 29. Then let them complete the prescribed duties for them,*51 and fulfill their vows,*52 and go around the ancient House.*53          *51 It means that after performing the essential Hajj rites, one should put off Ihram, have a shave, bath, etc. for one is free from the restrictions of Ihram after Hajj. However, one is not allowed to have sexual relations with his wife till one has performed the Tawaf of Ziyarah or Ifadah. *52 That is, the vow one has made for that occasion. *53 The Arabic word Atiq, which has been used for the Kabah, is very meaningful for it implies. (1) Ancient. (2) Free from the sovereignty and ownership of anyone. (3) Honored and revered. I am of the opinion that here the word Tawaf refers to the circumambulation performed on the tenth day of Zil-Hajj after setting aside Ihram, as the last ritual of Hajj, and is called Tawaf of Ifadah or Ziyarah (visit). 30. Thus (it is), and whoever honors the sacred ordinance of Allah, then that is better for him with his Lord.*54 And cattle have been made lawful for you*55 except those recited to you (as unlawful).*56 So avoid the un-cleanliness of idols,*57 and avoid false speech.*58                            *54 Though the command is of a general nature, here it refers particularly to the prohibitions which are connected with the Sacred Mosque, Hajj, Umrah and Makkah. Incidentally, there is a subtle hint in it to the Quraish ; who had driven out the Muslims from Makkah and debarred them from Hajj and violated the sanctity of the Ancient House by associating indecent, filthy, and ungodly rites with Hajj and the House in contradiction to the ways of Abraham. *55 “And the cattle have been made lawful for you” has been cited here for two objects. (1) It is to refute the custom of the Quraish under which certain cattle, bahirah. saibah, wasilah and ham, were considered unlawful. They are being told that these are also lawful like other cattle. (2) It is not unlawful as was held by the Quraish to eat the flesh of the cattle even in the state of Ihram. *56 This refers to Surah Al-Anaam, Ayat 145 and Surah An-Nahal, Ayat 115 in which Allah has forbidden the Muslims to eat what dies of itself, blood, flesh of swine or what has been slaughtered in any name other than Allah’s. *57 That is, refrain from and guard against the worship of idols just as you avoid filthy and dirty things. *58 Though the expression “false speech” is general and implies lies, false evidence, calumny, etc., here it particularly refers to those false creeds, rites, and rituals and superstitious things on which kufr and shirk have been founded. It is obvious that there is no greater lie than associating others with Allah in His Being, Attributes, Powers and Rights. It was a falsehood to make bahirah, etc. unlawful. See also Surah An-Nahal, Ayat 116. To take a false oath and give a false evidence also come under this commandment. A tradition from the Prophet (peace be upon him)) says: A false evidence is equal to shirk with Allah. That is why according to the Islamic Law, a false witness should be punished and disgraced. Imams Abu Yusuf and muhammad have expressed the opinion that a person who brings a false witness in the court should be publicly exposed and sentenced to a long imprisonment. This was the actual practice in the time of Umar. According to Makhul, he said: Such a person should be whipped, his head shaved and face blackened and he should be sentenced to a long imprisonment. Abdullah bin Amir has reported from his father that a person’s false evidence was established in Umar’s court, whereupon the Caliph kept him exposed to public for a day, saying that he was so and so and a false witness so that people might recognize him, and then he imprisoned him. These days this can be done by publishing the culprit’s name in the newspapers, etc. 31. Turning unto Allah (only), not associating (partners) with Him. And whoever associates (partners) with Allah, it is then as if he had fallen from the sky, then he was snatched by the birds, or the wind had blown him to a far off place.*59                        *59 In this parable heaven means the original human nature. Man by nature is the servant of none else but Allah and inherently accepts the doctrine of Tauhid. That is why the one who follows the guidance of the Prophets becomes firm in these dictates of his nature and soars higher and higher. On the other hand, the one who rejects Allah or associates a partner with Him falls down from the heaven of his nature. Then he either becomes a victim of satans and evil leaders like the birds of the parable, which snatch away the fallen man, or he becomes a slave of his lusts, passions, whims, etc., which have been likened to the wind in the parable. They lower him down from one wrong position to the other till he falls into the deepest abyss of degradation. 32. Thus (it is), and whoever honors the symbols (rites)*60 of Allah, then indeed it is from the piety of the hearts.*61           *60 “Symbols of Allah”: the performance of Salat, Hajj, Fasting, etc., or things like a Mosque or sacrificial offerings, etc. (See Surah Al-Maidah, Ayat 2 and E.Ns 5-7 thereof). *61 That is, the observance of the sanctity of the symbols by a man is a proof that there is piety in his heart. On the other hand, the man who violates their sanctity proves himself to be void of piety and fear of God. It shows that he either does not believe at all in Allah or adopts a rebellious attitude against Him. 33. For you therein are benefits for an appointed term,*62 and afterwards their place of sacrifice is at the ancient House.*63             *62 This is to remove the misunderstanding about getting any benefit from the animals dedicated for sacrifice as they were also included in the symbols of Allah. This was necessitated because the Arabs believed that it was unlawful to get any benefit from them. One could neither ride on them nor carry any load on them nor consume their milk, after they had been dedicated for sacrifice during Hajj. In this verse that misunderstanding has been removed. Abu Hurairah and Anas have reported that the Prophet (peace be upon him)) saw a man walking in a miserable condition on foot leading his camel by the nose-string. When the Prophet (peace be upon him)) asked him to ride on it, he replied that it was his sacrificial offering. The Prophet (peace be upon him)) again urged him to ride on his camel. There is a divergence of opinion in regard to the interpretation “of an appointed term”. Some commentators, particularly Ibn Abbas, Qatadah, Mujahid, Dahhak and Ata are of the view that it refers to the time of the dedication of the animals for sacrifice. Obviously this is not the correct view, because in that case the permission to get benefit from them becomes meaningless. There are other commentators including Urwah bin Zubair and Ala bin Abi Rabah, who are of the view that “appointed term” means the time of sacrifice and one can get benefit from them up till then. One may ride on them, drink their milk, take their young ones for use and shear their hair, wool, etc. Imam Shafai has adopted this view. The Hanafites are of the opinion that one can get benefit from them, if need be, though it is preferable not to do so. *63 It does not mean that the sacrifice is to be made in the precincts of the Ancient House of the Kaah. The Quran uses the House of Allah or Masjid-i-Haram for the whole of the Inviolable Place of Makkah and not for that particular building. (Surah Al-Maidah, Ayat 95). 34. And for every nation have We appointed a ritual, that they may mention the name of Allah over what He has provided them of the beast of cattle.*64 For your god is one God, so surrender unto Him. And give good tidings (O Muhammad) to those who humble themselves (to Allah).*65                        *64 This verse implies two things. (1) Sacrifice has been an essential part of the worship of One Allah in all the revealed religions. In order to inculcate Tauhid, Allah prohibited sacrifice for anyone other than Himself. This was in keeping with the other prohibitions which were made for others than Allah. For instance, prostration before anyone other than Allah, making vows for others than Allah, visiting holy places others than those prescribed by Allah, fasting in the name of others than of Allah, etc., were all prohibited. (2) The other thing which has been common in all the revealed religions was the object of the sacrifice in the name of Allah though its details have been different in different religions, times and countries. *65 The Arabic word mukhbitin has no equivalent in English. It includes those who; (1) Give up pride, arrogance and adopt humility before Allah. (2) Surrender themselves to His service and slavery. (3) Accept His decrees sincerely. 35. Those who, when Allah is mentioned, their hearts are filled with fear, and who are patient over what may afflict them, and who establish prayer, and of what We have provided them, they spend.*66                 *66 It means that righteous people spend their lawful provisions in the way of Allah to meet their own and their dependents’ lawful needs, to help their relatives, neighbors and other needy people, on public works and propagation of the word of Allah. It does not include expenditure in unlawful ways for unlawful purposes. The Quranic term lnfaq implies neither over spending nor being miserly and stingy, but spending one’s wealth on himself and others according to his means and status in society. 36. And the camels,*67 We have appointed them for you among the symbols (rites) of Allah, in them is much good for you.*68 So mention the name of Allah over them*69 when they are lined up (for sacrifice).*70 Then, when they are down on their sides (after slaughter),*71 then eat from them, and feed those that are content and those that mention their needs. Thus have We made them (animals) subject to you, that you may give thanks.*72                               

*67 Seven persons can become partners in the sacrifice of one camel and likewise in the sacrifice of one cow and the like, as enjoined by the Prophet (peace be upon him)) in a tradition reported by Jabir bin Abdullah in the collection of Hadith by Muslim. *68 That is, you should sacrifice animals because you get many benefits from them to show your gratitude to Allah, the Giver, and also to acknowledge His Supremacy and Sovereign ty. *69 “Mention the name of Allah over them” implies that animals should be slaughtered by pronouncing the name of Allah over them, because without that their flesh would be unlawful to eat. This shows that in the Islamic Law there is no conception of slaughtering an animal without pronouncing the name of Allah over it. According to traditions, there are different wordings for pronouncing the name of Allah over the animals at the time of their slaughter. Some of these are: (I) Bismillahi Allahu Akbar; Allahumma minka wa laka: In the name of Allah, Allah is most Great! O Allah, this is Thine and is presented to Thee. (2) Allahu Akbar- La ilaha ill-Allahu; Allahumma minka wa laka: Allah is most Great: There is no god but Allah: O Allah, this is Thine and is presented to Thee. (3) Inni wajjahtu wajhiya lillazi fatar-as-sama wati wal-arda, hanif-an-wa ma ana min-al-mushrikin. Inns Salati wa nusuki wa mahyaya wa mamati lillahi Rabb-il-alamin. La sharika lahu wa bi-zalika umirtu wa ana min-al-Muslimin. A llahumma minks wa laka. I have turned my face sincerely towards the Being Who created the heavens and the earth, and I am not from among the idolatrous people. My Salat and my rites of worship and my life and my death are all for Allah, the lord of the universe, Who has no partner with Him. This is what I have been enjoined and I am the first to surrender to Him. O Allah! This is Thine, and is presented to Thee. *70 It should be noted that a camel is sacrificed while it is standing. This was enjoined by the Prophet (peace be upon him)) and is supported by Ibn Abbas, Mujahid, Dahhak, etc. Muslim and Bukhari have reported a tradition from Ibn Umar, who saw a man slaughtering his camel in the sitting position. He said to him: Tie one foot of your camel and make it stand, because that is the way of Abu Qasim (peace be upon him)). According to a tradition reported by Jabir bin Abdullah, in Abu Dawud, the Prophet (peace be upon him)) and his companions would tie a left foot of the camel and would make it stand on three feet, then they would slaughter it. *71 “Then, when they are down on their sides (after slaughter)” means till they die completely, for the Prophet (peace be upon him)) prohibited to cut off a piece of flesh if there is still any sign of life in the slaughtered animal. If this is done, the piece of flesh would be unlawful. *72 This is another reason why animals should be sacrificed: “Thus have We made them (animals) subject to you, that you may give thanks”. 37. Neither their meat that reaches Allah nor their blood, but what reaches Him is the piety from you.*73 Thus have We made them subject to you that you may glorify Allah for that (to) which He has guided you.*74 And give good tidings to those who do good.                        *73 This prescribes a very important condition for the sacrifice made in the worship of Allah. A sacrifice is acceptable to Allah only if it is accompanied by piety and sincerity. Though sacrifice is a symbol of Allah, yet it has been made plain that it is accepted only if it is accompanied by piety, saying: “Neither their meat that reaches Allah nor their blood, but what reaches Him is the piety from you”. This was also meant to condemn the ritual of the days of ignorance, when the Arabs took the flesh to the Kabah and smeared its walls with the blood of the sacrificed animal. *74 “That you may glorify Allah” at the time of sacrifice verbally also in order to acknowledge that the animals really belong to Allah and to no one else. One of the sentences uttered at the time of sacrifice is Allahumma minka wa laka (O Allah, this animal is Thine and is presented to Thee). It should be noted that the command of sacrifice as contained in verses 36 and 37 is not for the pilgrims alone and that the performance of sacrifice is not confined to Makkah on the occasion of Hajj. It is a general command for all those Muslims who are well off. They have been enjoined to be grateful to Allah because He has subjected these animals for the good of all human beings. Therefore they are required to sacrifice the animals during these days so that they may spiritually join those who go to Makkah to perform Hajj. There are many authentic traditions to the effect that the Prophet (peace be upon him)) made sacrifice on this occasion, while he was personally at Al-Madinah. (1) The one who does not perform sacrifice even though he can, should not join us in the Eid Prayer. (Musnad Ahmad, Ibn Majah). (2) According to a tradition reported by Ibn Umar, the Prophet (peace be upon him)) dwelt at Al-Madinah for ten years and performed sacrifice every year. (Tirmizi). (3) According to Anas, the Prophet (peace be upon him)) said: The one who sacrificed an animal before the Eid Prayer, should offer another sacrifice; but the one who sacrificed his animal after the Eid Prayer, did the right thing and followed the way of the Muslims. (Bukhari). It this connection, it is note-worthy that no Eid Prayer is held on the tenth of Zil-Hajj in Makkah: therefore the injunction was meant for all Muslims and not only for those performing Hajj at Makkah. Thus, it is clear that the sacrifice on the occasion of Eid which is observed in the entire Muslim world is a Sunnah of the Prophet (peace be upon him)) and has been enjoined by him. The only dispute is whether it is obligatory in nature or only a Sunnah. Ibrahim Nakhai, Imams Abu Hanifah, Malik, muhammad and, according to a tradition, Imam Abu Yusuf too, are of the opinion that it is obligatory in nature. On the other hand, Imams Shafai and Ahmad bin Hanbal regard it only as a Sunnah of the Muslims, and Sufyan Thauri has also agreed with them, saying that there will be no harm if a person does not offer a sacrifice. It is, however, an irony that some of the learned Muslims of our time, who follow neither the Quran nor the Sunnah, and are only guided by personal whims, have declared that if there is a consensus of opinion of the Muslims, they can give up the practice of sacrifice on the occasion of Eid. 38. Indeed,*75 Allah defends those who believe.*76 Indeed, Allah does not like each treacherous ingrate.*77                 *75 From here the address for the first time prepares the Muslims for Jihad. In order to understand this, we should keep in view the preceding portion (verses 19-24) in which the ideological conflict between the two parties (believers and disbelievers) and the result thereof have been described. This naturally serves as a prelude to the armed conflict between the two parties. That is why in verses 26-37 the immediate causes which necessitated war have been stated to serve as an introduction and justification for war with the disbelievers of Makkah. After the migration to Al-Madinah, when the first Hajj season approached, it naturally brought along with it anguish and anger both for the Muhajirs and the Ansar, who had been debarred froth visiting Makkah and performing Hajj, That is why, in this passage (verse 26-37), the rituals and the objects of Hajj have been described to bring home to the disbelievers that they had no right to debar anyone from Hajj. On the other hand, the Muslims are being prepared to fight not with the intention of wreaking vengeance but for the sake of reform. At the same time sacrifice on the occasion of Hajj has been prescribed as a permanent rite to enable them (and the Muslims of the whole world) to commemorate Hajj and the rites connected with it, so that they might refrain from wreaking vengeance on the people of Makkah for the persecution to which they had been subjected. They have, therefore, been enjoined to fight to bring about better conditions and not to take revenge on their persecutors. *76 The Arabic word mudafiat implies two things. (1) To fight with the enemy to ward off his aggressive attack. (2) To fight with the enemy not just once but whenever the need arises. Allah has assured the believers that He will defend them against the enemy every time there is a conflict between Islam and kufr. This is to encourage the believers that they will not be left alone in their defense, but Allah Himself will be a party with them and will help them to frustrate the cunning designs of the enemy and to ward off their attacks. Indeed this verse is a great encouragement for the believers, for it imbues their hearts with spirit and strength which nothing else can. *77 Allah becomes a party with the believers because they are justified in waging war against the disbelievers who are treacherous and ungrateful to Allah in spite of His many blessings and favors to them. 39. Permission is given to those who fight because they have been wronged.*78 And indeed, Allah surely has Power over giving them victory.*79             *78 This (verse 39) is the first verse of the Quran in which permission to tight was given in the month of Zil-Hajj in the first year after Hijrah according to our research. Then the command to fight was given in verse 190, 191, 193, 216 and 244 of Surah Al-Baqarah in Rajab or Shaban of A.H. 2. *79 “Allah surely has Power over giving them victory”: this assurance was urgently needed by the persecuted Muslims whose fighting strength at that time was very meager, not even a thousand including all the migrants and the Muslims of Al-Madinah. On the other hand, the fighting strength of the Quraish by themselves was much greater. Besides, they had all the other mushrik clans of Arabia at their back and were joined later by the Jews as well. Therefore, this assurance was most opportune and the challenge to the disbelievers was very significant, for it meant to say that they were not fighting against a small number of the Muslims but against Allah. Therefore, “You are welcome to fight if you dare”. 40. Those who have been expelled from their homes unjustly*80 only because they said: “Our lord is Allah.”*81 And if it was not for Allah's repelling of people, some of them by means of others, assuredly would have been demolished monasteries, and churches, and synagogues,*82 and mosques, wherein the name of Allah is much mentioned.*83 And Allah surely helps those who help Him.*84 Indeed, Allah is All Strong, All Almighty.                                        *80 The mention of their expulsion from their homes in verse 40 is a clear proof that this portion of Surah Al-Hajj was revealed at Al-Madinah. *81 In order to have an idea of the severe persecution of the Muslims, a few instances of this are cited. (1) Suhaib Rumi was deprived of everything, when he was about to migrate to Al-Madinah. When he reached there, he had nothing with him except the clothes he was wearing. Though he had earned all that through his own labors, he was deprived of everything by the disbelievers of Makkah. (2) When Abu Salmah was about to leave Makkah with his wife and a suckling child, his in laws forcibly separated his wife from him, and then the people of his own family took away the child from them. Thus the poor woman had to pass one whole year in sorrow and grief. After a year, she secured the child somehow and journeyed from Makkah to Al-Madinah with it all alone on a dangerous route. (3) Ayyash bin Rabiah was a half brother of Abu Jahl. When he migrated to Al-Madinah, he was followed by Abu Jahl and another brother of his, and they told him the lie: Your mother has taken the oath that she will not move from the sun to the shade nor comb her hair until she should see you (Ayyash). You should therefore go back with us to Makkah, show her your face and then come back. He was taken in by this trick. When they were journeying back the two brothers made him a prisoner, took him to Makkah with his hands and feet tied, and proclaimed: O people of Makkah, this is how these lads should be treated and set right. He remained in that state for a long time and was at last rescued by a brave Muslim. *82 Saumah (pl. Swami), Biya and Salawat in the original text are the places of worship of the monks who have left the world, the Christians and the Jews respectively. Salawat was Salauta in Aramaic, which might be the origin of the English words salute and salutation. *83 In this sentence, a divine principle has been stated: Allah does not let a group of people or a community have authority forever. Every now and then He repels one group by means of another. If this had not been the case, the permanent dominator would have created chaos not only in the political and economic spheres, but would have encroached upon the places of worship as well. This principle has also been stated in Ayat 251 of Surah Al-Baqarah. *84 Those who help Allah are the people who invite mankind to Tauhid and exert their utmost to establish the true faith and righteousness. For further explanation see E.N. 50 of Surah Aal-Imran. 41. Those who, if We give them authority in the land, establish prayer and give charity and enjoin what is right and forbid what is wrong.*85 And to Allah belongs the outcome of (all) matters.*86                    *85 “If We give them authority”: In this one sentence, the real aim of the Islamic State and the characteristics of those who conduct its affairs have been stated concisely but comprehensively. Those who help Allah and deserve His succor behave righteously, establish Salat, make arrangements for the collection of Zakat and use their power and authority to propagate good and eradicate evil. *86 That is, it is Allah Who decides whom to give power in the land and when. This is meant to remove the misunderstanding of the proud and arrogant people who think that the destiny of the land and its dwellers is in their hands, and there is none to depose them from power. But Allah dethrones the most haughty ruler in supernatural ways and gives power to the most humble in order to show that He is All-Powerful, All-Mighty. 42. And if they deny you (O Muhammad),*87 so surely have denied before them the people of Noah, and (the tribes of) Aad and Thamud.           *87 The disbelievers of Makkah. 43. And the people of Abraham and the people of Lot.      44. And the dwellers of Midian. And Moses was denied, so I gave respite to the disbelievers, then I seized them.*88 So how (terrible) was My rejection (of them).*89               *88 The instances of some peoples who rejected their Prophets have been cited to impress that they were given respite to reform themselves before they were punished. Therefore: O people of Makkah, you should not be deluded by the delay in your punishment. When the term of respite comes to an end, you shall also be punished like the former people, if you do not mend your ways in the meantime. *89 The Arabic word nakeer is very comprehensive and implies two meanings: (1) Displeasure at the evil conduct of the other. (2) A terrible punishment which disfigures the culprit so badly that he cannot even be recognized. The sentence therefore will mean: Just see when I seized them for this evil conduct, how terrible was My chastisement. 45. Then how many of the township have We destroyed while they were wrong doers. So they tumbled down on their roofs. And (How many) wells (lie) abandoned*90 and (how many) lofty palaces (lie in ruins).                *90 In Arabic a well is synonymous with a habitation. Thus “many a wells” means “many a habitation has been destroyed”. 46. So have they not traveled in the land, so they have their hearts by which they might understand, or ears by which they might listen. For indeed, it is not the eyes that are blinded, rather blinded are the hearts which are within the breasts.*91                          *91 The words “blinded are the hearts” have been used in the metaphorical and not in the literal sense. Since the heart is regarded as the center of emotions, feelings and of mental and moral qualities, these words have been used to imply that their obduracy has inhibited them from feeling and acting rationally. 47. And they ask you to hasten on the punishment,*92 and Allah will never fail in His promise. And indeed, a day with your lord is like a thousand years of that which you count.*93                 *92 This refers to the oft-repeated challenge by the disbelievers: Well, if you are a true prophet, why does not that chastisement come with which you have been threatening us, for we have been rejecting your claim of being a true Prophet of Allah. *93 That is, the decisions of Allah do not follow your time and calendar, nor do the consequences of your wrong attitudes appear immediately after the deeds. Therefore it will be very foolish for the part of a people to argue that the threat of punishment was empty just because a decade or a century had passed since they had adopted a wicked attitude and conduct with impurity. 48. And how many of the township did I give respite to, while they were wrong doers, then I seized them. And to Me is the return.             49. Say: “O mankind, I am only a clear warner to you.”*94          *94 That is, I am merely a warner and not the maker of your destinies. It is Allah Who passes judgment and decides about the punishment. 50. So those who believe and do righteous deeds, for them is forgiveness and a noble provision.*95          *95 The believers shall have forgiveness’ means that Allah will overlook their faults, weaknesses, and acts of omission and commission. They will have honorable provisions means that they will have excellent supplies which will be given to them in an honorable way. 51. And those who strive against Our revelations to frustrate them, they are companions of the Fire.          52. And We did not send before you any messenger, nor a prophet*96 except that when he recited,*97 Satan threw (falsehood) into that which he recited thereof.*98 But Allah abolishes that which Satan throws in, then Allah establishes His revelations.*99 And Allah is All Knower, All Wise.*100                              *96 For the distinction between Nabi and Rasul, refer to E. N. 30 of Surah Maryam. *97 The Arabic word tamanna has two meanings: “desire” and “to recite” something. *98 If the first meaning is taken, it will imply: Satan tried to prevent the fulfillment of his desire. If the second meaning is taken, it will imply: When the Prophet recited the Revelation s, Satan created different sorts of doubts about its truth and meanings in the minds of the people. *99 If the first meaning is adopted, it will imply: Allah fulfills the Prophet’s desire and makes his mission successful in spite of the obstacles of Satan and confirms the truth of His revelations by fulfilling His promises to the Prophet. In case of the second meaning, it will imply: Allah eradicates all the doubts and objections inspired by Satan in the hearts of the people and clarifies the confusion created about any verse of the Quran in subsequent revelations. *100 “Allah is All-Knower” and has full knowledge of the mischief worked by Satan and of its effects, and being All-Wise, He counteracts every mischief of Satan. 53. That He (Allah) may make that which the Satan throws in a trial for those in whose hearts there is a disease, and those whose hearts are hardened. And certainly, the wrong doers are too far in their dissension.                   54. And that those who have been given knowledge may know that it is the truth from your Lord, so that they may believe in it, and their hearts may submit humbly to Him. And certainly Allah is the Guide of those who believe to the straight path.*101                        *101 That is, Allah lets Satan work such mischief to put to the test both the righteous and the wicked people. The people with a perverted mentality deduce wrong conclusions from these and deviate from the right way, while those, who think on the right lines, realize that all these things are the mischief of Satan and that the message of the Prophet is based on the truth. They conclude that the very fact that Satan has been so much agitated and become active against it is a clear proof of its being the truth. It is very important to understand the real significance of this passage (verses 52-54) for this has given rise to a grave misunderstanding. If we consider it in the context in which it occurs, it becomes obvious that it was sent down to refute the wrong appraisal of the casual observers that the Prophet (peace be upon him)) had failed to achieve his desired object. This was because he had striven for thirteen long years to persuade his people to accept his message but the apparent result was that he had not only failed in this, but he and the small band of his followers had been forced to leave their homes. As this exile contradicted his claim that he was a Prophet of Allah and had His approval and succor with him, some people became skeptical about it. Moreover, they became doubtful about the truth of the Quran, because they were not being visited by the scourge, which was inflicted on those who treated the Prophet as false. His antagonists scoffed at him, saying: Where is that succor of Allah and the scourge with which we were threatened? The answer to these doubts of the disbelievers was given in the preceding passage, and in this passage the addressees were those who were influenced by this propaganda. Briefly the whole answer was to this effect. It is not a new thing that the people of a Messenger have treated him as an impostor for it has always been happening like this. You can see from the remnants of those peoples who treated their Messengers as impostors how they were punished for their mischief. You can learn a lesson from them, if you will. As regards to the delay in the coming of scourge, the Quran never threatened the disbelievers with immediate punishment, nor is it the job of the Messenger to inflict punishments. The scourge is sent by Allah, but He is not hasty in sending His torment. He gives respite to the people to mend their ways as He is giving you now. Therefore, you should not be under any delusion that the threats of scourge are empty threats. It is also not a new thing that the desires and wishes of a Prophet meet with obstacles or that false propaganda is made against his message for the same has already happened with regard to the messages of the former Prophets. But ultimately Allah eradicated the mischief worked by Satan and made the message successful. Therefore you should take a warning from the past history of Satan ’s mischief and its ultimate failure. You should note it well that the obstacles and the mischief of Satan are a trial and means that help attract the righteous people towards Islam and winnow the dishonest people away from it. It is a pity that in spite of the above clear and simple meaning of the passage which fits in well with the context, a grave misunderstanding has arisen because of a tradition which has not only changed its meaning entirely and rendered it irrelevant in the context but has helped make doubtful the very basic articles of the faith. Therefore we are making a critical appraisal of the tradition in order to show how to make the right use of traditions for the correct interpretation of the Quran. According to this tradition, the Prophet (peace be upon him)) had a strong longing and desire to this effect: I wish some revelations were sent down to tone down the abhorrence of the mushrik Quraish against Islam so as to bring them nearer to it, or at least the criticism against their creed may not be so severe as to arouse their enmity. While he was cherishing this desire, it so happened that one day when he was sitting in a big gathering of the Quraish , Surah An-Najm was revealed and he began to recite it. When he came to verses 19, 20: Have you ever considered about this Lat and this Uzza, and a third (goddess) Manat, all of a sudden he recited, “These are exalted goddesses; indeed their intercession may be expected”. After this he continued to recite Surah An-Najm up to the last verse and then fell down in prostration and all the Muslims and the mushriks of the Quraish also did the same, for the latter said: Now we have no difference with Muhammad. We also profess that Allah is the Creator and the Provider and that these deities of ours are merely our intercessors with Him. After this, when in the evening Angel Gabriel came, he said: What have you done? I did not bring these two sentences. At this the Prophet (peace be upon him)) became very sad and Allah sent down verse 73-75 of Surah Bani Israil: O Muhammad, these people have left no stone unturned to tempt you away from that which We have revealed to you so that you might fabricate something in Our name. Had you done that, they would have made you their friend. It was just possible that you might have inclined a little towards them, if We had not given you strength. But if you had done so, We would have made you taste double chastisement in this world as well as in the Hereafter , then you would have found no helper against Us. But in spite of this, he continued to be grieved till Allah sent down verse 52 of this Surah (Al-Hajj) in which Allah consoled him, saying that the same had been happening to the former Prophets. Another thing that happened in the meantime was that the story reached the migrants to Habash that there had been a reconciliation between the Prophet and the disbelievers of Makkah. Accordingly, many of them returned to Makkah only to learn that the news of reconciliation was wrong and the conflict between Islam and kufr was raging as furiously as before. Now let us make a critical study of this story which has been cited by Ibn Jarir and many other commentators and is even contained in many collections of traditions. (1) None of its reporters, except Ibn Abbas, is a companion. (2) There are many major discrepancies and variations in its details. (3) The wording ascribed to the Prophet (peace be upon him)) in praise of the idols in each tradition is different from that of others. Moreover, these words have been attributed to different sources according to different traditions: (a) These words were put in by Satan during the revelation and the Prophet (peace be upon him)) imagined that they were revealed by Gabriel. (b) He himself uttered these words inadvertently, being urged by his own desire. © He was dozing when he uttered these words. (d) He intentionally uttered these words but in a manner as to question their veracity. (e) Satan interpolated these words into the revelation, giving an impression that the Prophet (peace be upon him)) himself had recited them. (f) It was one of the mushriks who had recited these words. Yet scholars of tradition like Hafiz Ibn Hajar and jurists like Abu Bakr alJassas and rationalists like Zamakhshari and commentators like Ibn Jarir accept this story as true and consider it as a commentary on verse 52 of this Surah. Ibn Hajar argues like this: “Even though the links by which this tradition has been related are either weak or broken, except in one case, the very fact that it has been related through so many links is a proof that there is some truth about it. The one which has strong links is by Said bin Jubair who has related it from Ibn Abbas and the reporters of two more traditions (which have been cited by Tabari) have been declared authentic by Bukhari and Muslim. On the other side, there are other eminent scholars who declare this story to be utterly baseless. Ibn Kathir says: All the links of this tradition are unauthentic and I have found no correct version of this with continuous links. Baihaqi says: This story has not been proved to be correct by the rules of reporting. When Ibn Khuzaimah was asked about it, he said: This story has been invented by heretics. Qazi Ayad says: The very fact that this tradition is neither contained in any of the six authentic collections of Hadith nor has it been related in an authentic way by authentic reporters shows its weakness. Besides them, Imam Razi, Qazi Abu Bakr Ibn al-Arabi, Alusi etc. have rejected it altogether. It is a pity that even those who reject this story have not done full justice to their cases. There are some who reject it because its links are weak. In other words, they would have accepted it, if its links were strong. Then there are others who reject it because its acceptance makes the whole faith doubtful. This kind of reasoning may satisfy the believers but it cannot satisfy those who are already skeptical or intend to make a research into it with a view to making a correct appraisal of Islam. They will rather say: When a story is related by an eminent companion and is contained in the collections of traditions, there is no reason why we should reject it just because it makes your faith doubtful. Now let us consider the story critically and rationally to prove that it is unacceptable. (1) Its internal evidence proves it to be wrong: (a) According to the story the incident happened after the first migration to Habash, for according to it some of the migrants returned to Makkah after hearing the story. Now the fact is that the migration took place in the month of Rajab of the fifth year of Prophethood and some of the migrants returned to Makkah three months later, i.e. in Shawwal of the same year. (b) Verses 73-75 of Surah Al-Isra in which the Prophet (peace be upon him)) was reproved for this incident were revealed in the eleventh or twelfth year of Prophethood. In other words, he was reproved by Allah five or six years after the incident. © This verse (52) in which the interpolation by Satan was abrogated was sent down in the first year of Hijrah, i.e. about two years after the reproof. Can a person in his senses believe that the Prophet (peace be upon him)) was reproved for the interpolation after six years, and it was abrogated after nine years? (2) According to the story, this interpolation was made in Surah An-Najm. When the Prophet was reciting the words, “And a third (goddess) Manat”; he also recited the interpolated sentence, and then continued the recital up to the end of the Surah. It is said that the disbelievers of Makkah were so pleased with the interpolation that they declared: The differences between us and muhammad (peace be upon him)) have now come to an end. Let us now read verses 19-23 of An-Najm along with the alleged interpolation (in italics): Have you ever considered about the reality of this Lat and Uzza and a third (goddess) Manat? These are exalted goddesses; indeed their intercession may be expected. What, do you have sons for yourselves and daughters for Him (Allah)? This is indeed an unfair division. They are nothing but mere names which you and your forefathers have invented. Allah has sent down no authority in regard to them. They follow only conjectures and the whims of their own minds, although right guidance has come from their Lord. Even a casual reader will detect an obvious contradiction in the passage. Immediately after praising the goddesses there is a hard hit on their worshipers, as if to say: O foolish people! How is it that you have ascribed daughters to Allah and sons to yourselves? All this is your own invention which has no authority from Allah. On the face of it, the interpolation makes the passage absurd which cannot be assigned even to a rational person not to speak of Allah. Then the story presumes that all the Quraish who were listening to it must have lost their senses; otherwise they could not have declared that their differences with muhammad (peace be upon him)) had been made up from thence. From this internal evidence it has become clear that this story is absurd and meaningless. (3) Now let us consider whether the occasions, ascribed by the commentators to the revelation of the verses under discussion, fit in with the chronological order of the Quran. According to the story, the interpolation in Surah An-Najm was made in the fifth year of Prophethood. The reproof was made in verses 73-75 of Bani Israil and then the interpolation was annulled and the incident explained in verses 52-54 of Surah Al-Hajj. Now there could be only two possibilities about the time of their revelation. Either the verses containing the reproof and the abrogation were sent down in the period in which the interpolation took place, or the verse containing the reproof was sent down along with Surah Al-Hajj. In the first case, the question arises: Why were these verses (Surah Bani-Israil, 73-75) not inserted in Surah An-Najm? Why were they held in abeyance for six long years and then inserted in Surah Bani Israil, when it was revealed, and verses 52-54 (containing the abrogation) inserted in Surah Al-Hajj after a further delay of more than two years? Does it mean that the verses were sent down on one occasion and inserted years later haphazardly in one Surah or the other? In the second case, the question would arise: Does it stand to reason that the verses containing the reproof (Surah Bani-Israil, 73-75) were sent down six years after the interpolation, and the verse of abrogation (Surah Al-Hajj, Ayat 52) nine years after the incident? Still another question arises: What was the occasion of the revelation of the verses of reproof and abrogation in Surahs Surah Bani-Israil and Al-Hajj in the context in which they occur? (4) Now let us turn to the third principle of correct appraisal of the Quran. For a correct appreciation of the Quran it is essential to consider whether a particular commentary fits in with the relevant context of the Quran or not. If we make even a cursory study of Surah Bani Israil, verses 71-73, it will become obvious that there was no occasion for the alleged reproof in verse 73 and that there is no tinge of reproof in it, for the words of the verse refute the allegation that the Prophet was taken in by the mischief of the disbelievers. Then in Surah Al-Hajj, if we make a critical study of the verses that precede verses 52-54 and follow them, it will become obvious that there was no occasion to console the Prophet for the interpolation and to annul it after nine years. (5) We reiterate that no tradition, however strong links it might have, can be accepted when the text itself is a clear evidence against it, and when it does not fit in with the wording, the context, the order etc. of the Quran. When the incident is considered in this background, even a skeptical research scholar would be convinced that the tradition is absolutely wrong. As regards to a believer, he can never accept it, when he knows that it contradicts not only one verse but a large number of other verses of the Quran. He would rather believe that the reporters of the tradition might have been deluded by Satan and not the Holy Prophet (peace be upon him)). He would never believe that the Holy Prophet (peace be upon him)) could interpolate even a single word in the Quran under the influence of a desire of his own: or that there could ever occur such a desire in his mind that he should make a compromise with the disbelievers by associating shirk with Tauhid: or that he could ever wish that Allah might not say anything to displease the disbelievers: or that the revelation was made in such an unsafe and doubtful manner as to enable Satan to mix with it even a word in a manner as if it was also brought by Gabriel. Each of these things is contradictory to the clear revelation of the Quran and the basic articles of the faith which we have learned from the Quran and the Prophet (peace be upon him)). God forbid that we should accept any such tradition that might lead to the above mentioned presumptions just because the tradition seems to be authentic in every way. It will be worth-while to consider the question: How is it that so many reporters of traditions have related this story? Does it not show that there must have been some reality about it? Otherwise, so many reporters, who included many authentic and eminent scholars, could not have made such an heinous slander against the Quran and the Prophet (peace be upon him)). Its answer is contained in the authentic collections of traditions by Bukhari , Muslim, Abu Dawud, Nasai and Musnad Ahmad. The reality of the incident is this. The Prophet (peace be upon him)) recited Surah An-Najm and performed prostration at the end of it. At this, all the hearers, both the Muslims and the mushriks, fell down in prostration. This was what really happened and there is nothing strange about it. Let us depict the occasion: The Prophet (peace be upon him)) was reciting a forceful piece of the eloquent Quran in a very impressive manner. Naturally the occasion produced an emotional effect and all the listeners instinctively fell down in prostration along with him. It was because of such ecstasies produced by the Prophet’s (peace be upon him)) recital of the Quran as this that the disbelievers dubbed him a sorcerer. As regards the story that the Prophet (peace be upon him)) praised the deities of the disbelievers, it appears that the Quraish concocted the story to hide their defeat. Probably someone or other of them explained away their defeat, saying: We ourselves heard muhammad praising our deities. Therefore we also fell down in prostration along with him. As regards to the migrants to Habash, they returned to Makkah when they heard the concocted story that there had been a compromise between the Prophet (peace be upon him)) and the Quraish . It appears that some of those people who had seen the Muslims and the mushriks falling down together in prostration, presumed that peace had been made between them, so the story traveled to the migrants in Habash who had no means to verify it and thus thirty three of them returned to Makkah. Naturally these three things, prostration by the Quraish , their explanation of it, and the return of the migrants from Habash, combined to evolve that story. So much so that some authentic people were also deluded by it, for to err is human, and the pious and intelligent people are no exception to it. However, the error of the latter proves to be more harmful, because their credulous followers accept with closed eyes their misconceptions along with their right conclusions. On the other hand, mischief mongers collect all such errors of the righteous people and exploit them to prove that all the collections of traditions are false and should be rejected forthwith. 55. And those who disbelieve will not cease to be in doubt about it (Quran) until the Hour comes to them unexpectedly, or there comes to them the punishment of a barren (disastrous) day.*102                  *102 The epithet “barren” has been applied to the day in its metaphorical and not literal sense. :A day is barren if all the plans, hopes and devices remain unproductive in it, or it does not bring forth its night. For instance, the days on which the people of Prophet Noah, the tribes of Aad and Thamud, the people of Lot and of Midian met with their destruction by scourge from Allah, were barren days in this sense, because those days did not bring forth any tomorrow for them, and no device of theirs could avert their doom. 56. The Sovereign ty that day will be for Allah. He will judge between them. Then those who believed and did righteous deeds will be in Gardens of Delight.               57. And those who disbelieved and denied Our revelations, so they, for them will be a humiliating punishment.          58. And those who emigrated in the way of Allah and then were slain or died, Allah will certainly grant them a goodly provision. And indeed, it is Allah who surely is the best of those who provide.                     59. Surely, He will admit them to a resort with which they shall be well pleased. And indeed, Allah is All Knowing, Most Forbearing.*103          *103 As Allah is All-Knowing, He knows well those who left their homes for His sake and what reward they deserve. He is Clement, and forgives minor errors and weaknesses of the people; therefore these things will not hinder Him from rewarding the believers for their services and sacrifices. 60. That (is so). And whoever retaliated with the equivalent of that he was made to suffer with, and thereafter wrong was done to him, Allah will surely help him.*104 Indeed, Allah is Oft Pardoning, Oft Forgiving.*105                    *104 The preceding verses referred to those persecuted people who could not retaliate and here the reference is to those victims of persecution who could fight back. From this verse, Imam Shafai has concluded that retaliation will be effected in the way as life was taken in the original act. If a person is killed by immersion in water, the killer also should be put to death by immersion in water; or if a person is burnt to death, the killer also will be burnt to death. The Hanafites dispute this. According to them, retaliation against a murderer will be incurred in one and the same established way no matter how life was taken by the culprit in the original act. *105 This verse (60) may imply two things: (1) Allah forgives that killing which is done in self-defense, though killing of people is not a good thing in itself. (2) As Allah, Whose slaves the believers are, is Forgiving and Forbearing, they should also forgive and forbear as much as possible. Though they have the right of retaliation, they should not resort to carnage and massacre. 61. That is*106 because Allah causes the night to enter into the day, and causes the day to enter into the night*107. And because Allah is All Hearer, All-Seer.*108                 *106 “That is” (as stated in the preceding paragraph) because Allah is the Ruler of the universe and has the power to give punishments and rewards to those who deserve them. *107 The fact that “Allah causes………night” is a proof that He is the Master, Sovereign and Ruler of the universe. But the deeper meaning of the verse is that Allah, Who is able to bring forth the light of the day out of the darkness of the night, has the power to bring out the light of the truth out of the darkness of disbelief and ignorance, and the light of justice out of the darkness of tyranny. *108 He hears everything and sees everything and is not unaware of anything. 62. That is because Allah, He is the Truth, and that what they call other than Him, it is the false,*109 and because Allah, He is the Most High, the Most Great.                   *109 As Allah is in fact the Sovereign of the universe, His worshipers will surely attain true success and the worshipers of false gods will meet with utter failure. 63. Do you not see that Allah sends down water from the sky and then the earth becomes green.*110 Indeed, Allah is Subtle, All Aware. *111                  *110 This verse has a deeper meaning also, though apparently it merely declares that Allah alone has the power to send down rain which makes the land green. The deeper meaning is that the rainfall of the blessed revelation will, in the near future, turn the barren land of Arabia into a garden of knowledge, morality and bring forth a high and righteous civilization. *111 Latif implies that Allah fulfills His designs in such fine ways that it is difficult to understand them till they become real and apparent. As He is fully aware of everything, He knows how to conduct the affairs of His Kingdom. 64. To Him belongs whatever is in the heavens and whatever is on the earth. And indeed Allah, He certainly is the All-Sufficient, the All-Praiseworthy.*112               *112 He alone is All-Sufficient and is not in need of anyone in any way. He is All-praiseworthy because all praise belongs to Him alone whether anyone praises Him or not. 65. Do you not see that Allah has subjected to you (mankind) whatever is on the earth, and the ships that sail through the sea by His command. And He withholds the heaven from falling on the earth, except by His permission.*113 Indeed Allah, for mankind, is full of Kindness, Most Merciful.                              *113 Here “the heaven” implies the whole of the universe above and below the earth where everything is held in its own place and sphere. 66. And He it is who gave you life, then He will cause you to die, then He will give you life (again). Indeed, mankind is certainly an ingrate.*114             *114 That is, though man sees every reality presented by the Prophets, yet he denies it. 67. For every nation*115 We have appointed religious rites*116 which they perform. So let them not dispute with you on the matter,*117 but invite to your Lord. Indeed you, certainly are on the right guidance.*118                      *115 That is, the community of every Prophet. *116 Here the Arabic word mansak has been used in its most comprehensive sense which also includes sacrifice (verse 34). It means service, worship, in short, the entire way of life. The same theme has been expressed in Surah Al-Maidah, Ayat 48: We prescribed a law and a way of life for each of you. *117 That is, now you have brought a way of life just as the former Prophets brought ways of life for their people. Therefore the people have no right to dispute with you concerning the law you have brought. *118 This confirms the explanation given in E.N. 117 above. 68. And if they argue with you, then say: “Allah is Best Aware of what you do.”         69. Allah will judge between you on the Day of Resurrection about that wherein you used to differ.           70. Do you not know that Allah knows whatever is there in the heavens and the earth. Indeed, that is in a Record. Indeed, that is easy for Allah.*119                      *119 In order to understand the significance of this paragraph, we should keep in view verse 55- 57 with which this is connected. 71. And they worship other than Allah that for which He has not sent down authority. And that of which they have no knowledge.*120 And for wrong doers there is not any helper.*121                     *120 That is, neither there is any mention of their deities in any revealed book nor do they have any other source of knowledge about them nor any authority to worship them. Therefore, it is sheer ignorance that they have associated their self invented deities with Allah and worship them, make vows and offer sacrifices to them and supplicate them for their needs etc. *121 This is to warn the foolish people that they are absolutely wrong in expecting that their deities would help them in this world and in the Hereafter because they have no power to help them. Thus, they will find no helper, for Allah alone could help them and they have already displeased Him by their rebellious behavior. 72. And when Our clear revelations are recited to them, you will recognize in the faces of those who disbelieve, a denial. They are almost ready to attack with violence those who recite to them Our verses. Say: “Then certainly, shall I inform you worse than that.*122 The Fire, which Allah has promised those who disbelieve. And worst indeed is that destination.”                                   *122 That is, you will meet with a far worse state of anguish than that which you display against those who recite divine revelations to you. 73. O mankind, a parable is set forth, so listen to it. Indeed, those whom you call other than Allah cannot create a fly though they gather together for it. And if the fly snatched away a thing from them, they would have no power to release it from him (the fly). Weak are (both) the seeker and the sought.*123                                 *123 This parable has been cited to impress upon the idol-worshipers that their deities are absolutely powerless, for even if they all collaborated to create an insignificant thing like a fly, they could not; nay, even if a fly snatched away anything from them they could not prevent it. This shows how weak they themselves are and how powerless are the idols they supplicate. 74. They have not appraised Allah His rightful appraisal. Indeed, Allah is All Strong, All Mighty.            75. Allah chooses messengers from the angels and from men.*124 Indeed, Allah is All Hearer, All Seer.              *124 In continuation of the refutation of shirk, Allah has taken two kinds of the most revered of deities to show their real status, as if to say: The angels and the Prophets whom you have set up as deities are mere Messengers of Allah. Allah has chosen them to convey His messages to human beings and this does not make them God or partners in His Godhead. 76. He knows what is before them and what is behind them.*125 And to Allah return all matters.*126             *125 The Quran employs this sentence to refute the creed of the mushriks in regard to intercession, as if to say: You imagine that angels, prophets, saints and the like can intercede with Allah on your behalf and therefore you worship them. You are absolutely wrong. For none of your deities knows what is good for you and what is not. Allah alone hears everything, sees everything and knows everything. Therefore He has not given the right of intercession and recommendation to anyone except when He Himself is pleased to give such permission. *126 This is to impress upon them that every affair and every matter, big or small, is presented before Allah for a decision. Therefore you should not invoke anyone else other than Allah, for all others are utterly helpless and powerless and cannot even fulfill their own desires and needs. 77. O those of you who believe, Bow down and prostrate yourselves, and worship your Lord, and do good, that you may succeed.*127 AsSajda              *127 This is the right way of attaining the success, but even after adopting these ways of worship and performing good deeds one should not rest content or be proud that he would surely attain success because he is worshiping Allah and is doing good deeds. He should only expect that Allah will by His grace accept his services and bless him with the success. Imam Shafai, Ahmad bin Hanbal, Abdullah bin Mubarak and Ishaq bin Rahawayah hold the view that this verse of Surah Al-Hajj requires a prostration. But Imam Abu Hanifah, Imam Malik, Hasan Basri, Said bin al-Musayyab, Said bin Jubair, Ibrahim Nakhai and Sufyan Thauri dispute this. The arguments of the two sides are briefly as follows: The former group of commentators base their opinion on the following: (1) The verb in the verse is in the imperative mood. (2) The tradition of Uqbah bin Amir which has been reported by Imam Ahmad, Abu Dawud, Tirmizi, Ibn Marduyah and Baihaqi, says: I asked, O Messenger of Allah! Does the merit of Surah Al-Hajj consist in the fact that it contains two verses requiring prostration? He replied: Yes, the one who does not prostrate on these two verses, should not recite them. (3) The tradition of Abu Dawud and Ibn Majah in which Amr bin Aas says that he was told by the Prophet (peace be upon him)) that there were two verses requiring prostration in Surah Al-Hajj. (4) Sayings of Umar, Ali, Uthman, Ibn Umar, Ibn Abbas, Abul Darda, Abu Musa Ashari and Ammar bin Yasir to the effect that Surah AIHajj contains two prostrations. The latter group of commentators argue as follows; The verse contains a command both for Sajdah (prostration) and for Ruku (bowing in prayer ), which implies the whole Islamic Prayer according to the Quranic usage, and not prostration alone. (2) The tradition reported by Uqbah bin Amir is unauthentic as it has weak links. (3) The tradition of Amr bin Aas is also unreliable, because its reporters are not well known. (4) As for the sayings of the companions, Ibn Abbas has clearly explained that prostration in respect of the first verse (in Surah Al-Hajj) is obligatory, whereas in regard to the second, it is only suggestive. 78. And strive in (the cause of) Allah with the striving due to Him.*128 It is He who has chosen you*129 and has not placed upon you in religion any hardship.*130 (It is) the faith of your father Abraham.*131 It is He (Allah) who has named you Muslims, of old time*132 and in this (Scripture) so that the Messenger may be a witness against you, and that you may be witnesses against mankind.*133 So establish prayer, and give charity, and hold fast to Allah.*134 He is your Protecting friend. An excellent Patron and an excellent Helper.                                                   *128 The Arabic word jihad is very comprehensive. It includes every kind of effort, exertion, conflict and war. Jihad for the cause of Allah means that it should be performed for His service and for His approval against those who prevent others from following His Way. The performance of jihad also requires that one should first of all fight against his own self in order to subdue it. For there can be no true jihad unless one fights against his evil self and subdues his desires and lusts to the obedience of Allah. The Prophet (peace be upon him)) himself has emphasized the need for this jihad. Once when the warriors for the cause of Allah returned from jihad, he said: You have returned from the lesser jihad to the greater jihad. They asked: What is that greater Jihad. The Prophet (peace be upon him)) replied: It is the jihad against his own desires and lusts. Moreover, the battlefield for jihad is, in fact, the whole world, and Islam demands that one should exert his utmost against all the rebels of Allah and the wicked powers with all of his heart and mind and body and wealth. *129 The direct addressees of this were the companions of the Prophet (peace be upon him)), for they were the first who had the honor to be chosen for this service; others have been addressed only indirectly being their followers. This thing has been mentioned in the Quran in other ways as well. For reference, see Surah Al-Baqarah, Ayat 143 and Surah Aal-Imran, Ayat 110. *130 “(Allah) has not placed upon you in religion any hardship”. That is, the creed you have been given is very simple and straightforward and the laws and regulations you have to obey are practicable. You are free within its bounds to make as much progress as you can. This was to impress that the lives of the Muslims were free from all those useless and unnatural restrictions which had been imposed upon the former communities by their priests and law givers. The negative aspect of the same thing has been mentioned in Surah Al-Aaraf, Ayat 157: He enjoins them to follow virtue and forbids them from evil : He makes pure things lawful for them and impure things unlawful. He relieves them of their burdens and frees them from the shackles that bound them. *131 Though Islam may be called the religion of Prophets Noah, Moses, Jesus, etc. yet the Quran emphasizes over and over again that it is the religion of Prophet Abraham (peace be upon them all). Therefore, you should follow it. This is for three reasons. (1) The first addressees of the Quran were the Arabs who were more familiar with Prophet Abraham (peace be upon him)) than with any other Prophet and acknowledged him to be a holy personage and their leader. (2) Prophet Abraham (peace be upon him)) alone was the person whom the Jews, the Christians, the Muslims and the mushriks of Arabia and of the adjoining countries unanimously acknowledged as a great Prophet. (3) When the Quran invites all these communities to follow the way of Abraham, it in fact, admonishes them that all their religions had been invented long after Prophet Abraham and, therefore, were not trustworthy because they contradicted many things taught by him. As for the mushriks of Arabia , they also acknowledged that idol-worship among them had been started by Amr bin Luhayy, who was a leader of Bani Khuzaah, and had brought an idol, called Hubal, from Moab in about 600 B.C. So the religion to which Prophet muhammad (peace be upon him)) invited them was the same pure, un-adulterated religion which was taught by Prophet Abraham (peace be upon him)). For further details, see E.Ns 134, 135 of Surah Al-Baqarah and E.Ns 58, 79 of Surah Aal-Imran and E.Ns 119, 120 of Surah An-Nahal. *132 Here the word “you” has not been addressed exclusively to those believers who lived at the time of the revelation of this verse, or those who believed after its revelation. It includes all those human beings, who, from the beginning of human history, believed in Tauhid, the Hereafter , Prophethood and the divine Books. They were not Jews, Christians, etc. but Muslims in the sense that they had surrendered themselves to Allah. Likewise the followers of the Prophet muhammad (peace be upon him)) are not Muhammadans but Muslims. *133 For explanation see E. N. 144 of Surah Al-Baqarah. *134 “Hold fast to Allah”: Follow exclusively the guidance and the law of Allah: obey Him alone: fear Him and have all your hopes and expectations in Him: invoke Him alone for help: trust in Him and pray to Him for all your needs.