This is the description of the believers from whom Allah has purchased their souls and wealth, who have these beautiful and honorable qualities,
التَّايِبُونَ
who repent,from all sins and shun all evils,
الْعَابِدُونَ
who worship,their Lord and preserve the acts of worship that include statements and actions. Praising Allah is among the best statements.
This is why Allah said next,
الْحَامِدُونَ
who praise (Him),
Fasting is among the best actions, involving abstaining from the delights of food, drink and sexual intercourse, this is the meaning hereby,
السَّايِحُونَ
As-Sa'ihun (who fast),
Allah also described the Prophet's wives that they are,
سَـيِحَـتٍ
(Sa'ihat) (66:5),
meaning, they fast.
As for prostrating and bowing down, they are acts of the prayer,
الرَّاكِعُونَ السَّاجِدونَ
who bow down, who prostrate themselves,
الامِرُونَ بِالْمَعْرُوفِ وَالنَّاهُونَ عَنِ الْمُنكَرِ وَالْحَافِظُونَ لِحُدُودِ اللّهِ
who enjoin good and forbid evil, and who observe the limits set by Allah.
These believers also benefit Allah's creation and direct them to His obedience by ordaining righteousness and forbidding evil. They have knowledge about what should be performed and what should be shunned.
This includes abiding by Allah's limits in knowledge and action, meaning, what He allowed and what He prohibited. Therefore, they worship the True Lord and advise creation.
This is why Allah said next,
وَبَشِّرِ الْمُوْمِنِينَ
And give glad tidings to the believers.
since faith includes all of this, and the supreme success is for those who have faith ENGLISH - FOOTNOTE (HILALI) Narrated Sahl bin Sa'd: Allah's Messenger (ﷺ) said, "Whoever can guarantee (the chastity of) what is between his two jaw-bones and what is between his two legs (i.e., his mouth, tongue and his private parts)*. I guarantee Paradise for him." [Sahih Al-Bukhari, 8/6474 (O.P.481)]
* i.e. whoever protects his tongue from illegal talk, e.g., to tell lies, or backbiting, and his mouth from eating and drinking forbidden illegal things, and his private parts from illegal sexual acts.
Allah says,
كَالَّذِينَ مِن قَبْلِكُمْ كَانُواْ أَشَدَّ مِنكُمْ قُوَّةً وَأَكْثَرَ أَمْوَالاً وَأَوْلَادًا فَاسْتَمْتَعُواْ بِخَلقِهِمْ فَاسْتَمْتَعْتُم بِخَلَقِكُمْ كَمَا اسْتَمْتَعَ الَّذِينَ مِن قَبْلِكُمْ
Like those before you:they were mightier than you in power, and more abundant in wealth and children. They had enjoyed their portion (a while), so enjoy your portion (a while) as those before you enjoyed,
Allah says, these people were touched by torment in this life and the Hereafter, just as those before them.
Allah's statement,
بِخَلَقِهِمْ
their portion,
According to Al-Hasan Al-Basri,
means, (they mocked) their religion.
Allah's statement,
وَخُضْتُمْ كَالَّذِي خَاضُواْ
and you indulged in play and pastime as they indulged in play and pastime,
indulged in lies and falsehood,
أُوْلَـيِكَ حَبِطَتْ أَعْمَالُهُمْ
Such are they whose deeds are in vain,
their deeds are annulled; they will not acquire any rewards for them because they are invalid,
فِي الُّدنْيَا وَالاخِرَةِ وَأُوْلَيِكَ هُمُ الْخَاسِرُونَ
in this world and in the Hereafter. Such are they who are the losers.
because they will not acquire any rewards for their actions.
Ibn Abbas commented,
"How similar is this night to the last night,
كَالَّذِينَ مِن قَبْلِكُمْ
(Like those before you...). These are the Children of Israel, with whom we were compared.
The Prophet said,
وَالَّذِي نَفْسِي بِيَدِهِ لَتَتَّبِعُنَّهُمْ حَتَّى لَوْ دَخَلَ الرَّجُلُ مِنْهُمْ جُحْرَ ضَبَ لَدَخَلْتُمُوه
By He in Whose Hand is my life! You will imitate them, and even if a man of them entered the den of a lizard, you will enter it likewise!"
Abu Hurayrah narrated that the Messenger of Allah said,
وَالَّذِي نَفْسِي بِيَدِهِ لَتَتَّبِعُنَّ سَنَنَ الَّذِينَ مِنْ قَبْلِكُمْ شِبْرًا بِشِبْرٍ وَذِرَاعًا بِذِرَاعٍ وَبَاعًا بِبَاعٍ حَتَّى لَوْ دَخَلُوا جُحْرَ ضَبَ لَدَخَلْتُمُوه
By He in Whose Hand is my soul! You will follow the traditions of those who were before you a hand span for a hand-span and forearm's length for forearm's length, and an arm's length for an arm's length. And even if they enter the den of a lizard, you will also enter it.
They asked, "Who, O Allah's Messenger, the People of the Book?"
He said, Who else."
This Hadith is similar to another Hadith collected in the Sahih
After Allah mentioned the protest that the ignorant hypocrites mentioned to the Prophet about the distribution of alms. He stated that it is He who divided the alms, explained its rulings and decided in its division; He did not delegate this decision to anyone else.
Allah mentioned the expenditures of Zakah in this Ayah, starting with the Fuqara (the poor) because they have more need than the other categories, since their need is pressing and precarious.
It was reported that Ibn Abbas, Mujahid, Al-Hasan Al-Basri, Ibn Zayd and several others said that;
the Faqir is a graceful person who does not ask anyone for anything, while the Miskin is the one who follows after people, begging.
Qatadah said,
"The Faqir is the ill person, while the Miskin is physically fit."
We will now mention the Hadiths about each of these eight categories The Fuqara (Poor)
Ibn Umar said that the Messenger of Allah said,
لَاا تَحِلُّ الصَّدَقَةُ لِغَنِيَ وَلَاا لِذِي مِرَّةٍ سَوِي
The alms should not be given to the wealthy and the physically fit.
Ahmad, Abu Dawud and At-Tirmidhi collected this Hadith. The Masakin (Needy)
Abu Hurayrah narrated that the Messenger of Allah said,
لَيْسَ الْمِسْكِينُ بِهَذَا الطَّوَّافِ الَّذِي يَطُوفُ عَلَى النَّاسِ فَتَرُدُّهُ اللُّقْمَةُ وَاللُّقْمَتَانِ وَالتَّمْرَةُ وَالتَّمْرَتَان
The needy person is not the one who goes round the people and asks them for a mouthful or two (of meals) or a date or two.
They asked, "Then who is the needy person, O Allah's Messenger!"
He said,
الَّذِي لَا يَجِدُ غِنًى يُغْنِيهِ وَلَا يُفْطَنُ لَهُ فَيُتَصَدَّقَ عَلَيْهِ وَلَا يَسْأَلُ النَّاسَ شَيْيًا
The one who does not have enough to satisfy his needs and whose condition is not known to others, that others may give him something in charity, and who does not beg of people.
The Two Sheikhs collected this Hadith Those employed to collect Alms
Those employed to collect alms deserve a part of the alms, unless they are relatives of the Messenger of Allah, who are not allowed to accept any Sadaqah.
Muslim recorded that Abdul-Muttalib bin Rabi`ah bin Al-Harith and Al-Fadl bin Al-Abbas went to the Messenger of Allah asking him to employ them to collect the alms. The Messenger replied,
إِنَّ الصَّدَقَةَ لَا تَحِلُّ لِمُحَمَّدٍ وَلَا لاِلِ مُحَمَّدٍ إِنَّمَا هِيَ أَوْسَاخُ النَّاس
Verily, the alms are not allowed for Muhammad nor the relatives of Muhammad, for it is only the dirt that the people discard. Al-Mu'allafatu Qulubuhum
There are several types of Al-Mu'allafatu Qulubuhum.
There are those who are given alms to embrace Islam. For instance, the Prophet of Allah gave something to Safwan bin Umayyah from the war spoils of Hunayn, even though he attended it while a Mushrik. Safwan said, "He kept giving me until he became the dearest person to me after he had been the most hated person to me."
Imam Ahmad recorded that Safwan bin Umayyah said,
"The Messenger of Allah gave me (from the spoils of) Hunayn while he was the most hateful person to me. He kept giving me until he became the most beloved person to me"
Muslim and At-Tirmidhi collected this Hadith, as well.
Some of Al-Mu'allafatu Qulubuhum are given from alms so that they become better in Islam and their heart firmer in faith. For instance, the Prophet gave some of the chiefs of the Tulaqa a hundred camels each after the battle of Hunayn, saying, إِنِّي لَاُعْطِي الرَّجُلَ وَغَيْرُهُ أَحَبُّ إِلَيَّ مِنْهُ خَشْيَةَ أَنْ يُكِبَّهُ اللهُ عَلَى وَجْهِهِ فِي نَارِ جَهَنَّم
I give a man (from the alms) while another man is dearer to me than him, for fear that Allah might throw him on his face in the fire of Jahannam.
It is recorded in the Two Sahihs that Abu Sa`id said that;
Ali sent the Messenger of Allah a gold nugget still in its dirt from Yemen. The Prophet divided it between four men:Al-Aqra bin Habis, Uyaynah bin Badr, Alqamah bin Ulathah and Zayd Al-Khayr, saying,أَتَأَلَّفُهُم
To draw their hearts closer.
Some people are given because some of his peers might embrace Islam, while others are given to collect alms from surrounding areas, or to defend Muslim outposts.
Allah knows best. The Riqab
Al-Hasan Al-Basri, Muqatil bin Hayyan, Umar bin Abdul-Aziz, Sa`id bin Jubayr, An-Nakha`i, Az-Zuhri and Ibn Zayd said; Riqab means those slaves who make an agreement with the master to pay a certain ransom for their freedom."
Similar was reported from Abu Musa Al-Ash`ari.
Ibn Abbas and Al-Hasan said,
"It is allowed to use Zakah funds to buy the freedom of slaves,"
indicating that `Riqab' has more general meanings than merely giving money to slaves to buy their freedom or one's buying a slave and freeing him on an individual basis.
A Hadith states that;
for every limb (of the servant) freed, Allah frees a limb of the one who freed him from slavery, even a sexual organ for a sexual organ, for the reward is equitable to the deed,
وَمَا تُجْزَوْنَ إِلاَّ مَا كُنتُمْ تَعْمَلُونَ
And you will be requited nothing except for what you used to do. (37:39) Virtue of freeing Slaves
In the Musnad, there is a Hadith from Al-Bara bin Azib that a man asked,
"O Allah's Messenger! Direct me to an action that draws me closer to Paradise and away from the Fire."
The Messenger of Allah said,
أَعْتِقِ النَّسَمَةَ وَفُكَّ الرَّقَبَة
Emancipate the person and free the neck (slave).
The man asked, "O Allah's Messenger! Are they not one and the same?"
He said,
لَاا عِتْقُ النَّسَمَةِ أَنْ تُفْرِدَ بِعِتْقِهَا وَفَكُّ الرَّقَبَةِ أَنْ تُعِينَ فِي ثَمَنِهَا
No, you emancipate a person by freeing him on your own, but you untie a neck (slave) by helping in its price. Al-Gharimun (the Indebted)
There are several types of indebted persons. They include;
those who incur expenses in solving disputes between people,
those who guarantee a loan that became due, causing financial strain to them, and those whose funds do not sufficiently cover their debts.
It also includes those who indulged in a sin and repented from it.
These types have a right to a part of alms (designated for Al-Gharimun).
Qabisah bin Mukhariq Al-Hilali said,
"I carried a debt (resolving a dispute between people) and went to the Messenger of Allah asking him to help pay it.
The Messenger said,
أَقِمْ حَتَّى تَأْتِيَنَا الصَّدَقَةُ فَنَأْمُرَ لَكَ بِهَا
Be patient until some alms are brought to us so that we give it to you.
He then said,
يَا قَبِيصَةُ إِنَّ الْمَسْأَلَةَ لَاا تَحِلُّ إِلاَّ لاِاَحَدِ ثَلَاثَةٍ
O Qabisah! Begging is only allowed for three:
رَجُلٍ تَحَمَّلَ حَمَالَةً فَحَلَّتْ لَهُ الْمَسْأَلَةُ حَتَّى يُصِيبَهَا ثُمَّ يُمْسِكَ
وَرَجُلٍ أَصَابَتْهُ جَايِحَةٌ اجْتَاحَتْ مَالَهُ فَحَلَّتْ لَهُ الْمَسْأَلَةُ حَتَّى يُصِيبَ قِوَامًا مِنْ عَيْشٍ أَوْ قَالَ سِدَادًا مِنْ عَيْشٍ
وَرَجُلٍ أَصَابَتْهُ فَاقَةٌ حَتَّى يَقُومَ ثَلَثَةٌ مِنْ ذَوِي الْحِجَا مِنْ قَرَابَةِ قَوْمِهِ فَيَقُولُونَ لَقَدْ أَصَابَتْ فُلَنًا فَاقَةٌ فَحَلَّتْ لَهُ الْمَسْأَلَةُ حَتَّى يُصِيبَ قِوَامًا مِنْ عَيْشٍ
a man who incurred debts solving disputes, so he is allowed to beg until he collects its amount and then stops.
A man who was inflicted by a disaster that consumed his wealth, he is allowed to beg until he collects what suffices for his livelihood.
And a man who was overcome by poverty, that three wise relatives of his stand up and proclaim, `So-and-so was overcome by poverty.' This man is allowed to beg until he collects what sustains his livelihood.
أَوْ قَالَ سِدَادًا مِنْ عَيْشٍ فَمَا سِوَاهُنَّ مِنَ الْمَسْأَلَةِ سُحْتٌ يَأْكُلُهَا صَاحِبُهَا سُحْتًا
Other than these cases, begging is an unlawful amount that one illegally devours.
Muslim collected this Hadith.
Abu Sa`id said,
"During the time of the Messenger of Allah, a man was struck by disaster because of fruits that he bought, causing him extensive debts. The Prophet said,
تَصَدَّقُوا عَلَيْه
Give him charity.
The people did that but the amount collected did not cover his debts. The Prophet said to the man's debtors,
خُذُوا مَا وَجَدْتُمْ وَلَيْسَ لَكُمْ إِلاَّ ذَلِك
Take what was collected, you will have nothing beyond that."
Muslim collected this Hadith. In the Cause of Allah
In the cause of Allah is exclusive for the benefit of the fighters in Jihad, who do not receive compensation from the Muslim Treasury. Ibn As-Sabil (Wayfarer) Ibn As-Sabil is a term used for the needy traveler in a land, where he does not have what helps him continue his trip. This type has a share in the Zakah for what suffices him to reach his destination, even if he had money there.
The same is true for whoever intends to travel from his area but does not have enough money. This type also has a share in the Zakah money to suffice for his trip and back.
This is proven in the Ayah as well as the following Hadith.
Imams Abu Dawud and Ibn Majah recorded that Ma`mar said that Zayd bin Aslam said that Ata bin Yasar said that Abu Sa`id Al-Khudri said that the Messenger of Allah said,
لَاا تَحِلُّ الصَّدَقَةُ لِغَنِيَ إِلاَّ لِخَمْسَةٍ
لِعَامِلٍ عَلَيْهَا
أَوْ رَجُلٍ اشْتَرَاهَا بِمَالِهِ
أَوْ غَارِمٍ
أَوْ غَازٍ فِي سَبِيلِ اللهِ
أَوْ مِسْكِينٍ تُصُدِّقَ عَلَيْهِ مِنْهَا فَأَهْدَى لِغَنِي
Sadaqah is not rightful for a wealthy person except in five cases:
those employed to collect it,
one who bought a charity item with his money,
a Gharim (debtor),
a fighter in the cause of Allah, or
a poor man who gets a part of the Zakah so he gives it as a gift to a rich man.
Allah's statement,
فَرِيضَةً مِّنَ اللّهِ
a duty imposed by Allah,
means, a decision, decree and division ordained by Allah,
وَاللّهُ عَلِيمٌ
And Allah is All-Knower,
knowledgeable of all things outwardly and inwardly and what benefits His servants,
حَكِيمٌ
All-Wise,
in all what he declares, does, legislates and decides, there is no true deity or lord except Him
The Disbelievers spend Their Wealth to hinder Others from Allah's Path, but this will only cause Them Grief
Allah states;
إِنَّ الَّذِينَ كَفَرُواْ يُنفِقُونَ أَمْوَالَهُمْ لِيَصُدُّواْ عَن سَبِيلِ اللّهِ فَسَيُنفِقُونَهَا ثُمَّ تَكُونُ عَلَيْهِمْ حَسْرَةً ثُمَّ يُغْلَبُونَ وَالَّذِينَ كَفَرُواْ إِلَى جَهَنَّمَ يُحْشَرُونَ
Verily, those who disbelieve spend their wealth to hinder (men) from the path of Allah, and so will they continue to spend it; but in the end it will become an anguish for them. Then they will be overcome. And those who disbelieve will be gathered unto Hell.
Muhammad bin Ishaq narrated that Az-Zuhri, Muhammad bin Yahya bin Hibban, Asim bin Umar bin Qatadah, and Al-Husayn bin Abdur-Rahman bin Amr bin Sa`id bin Mu`adh said,
"The Quraysh suffered defeat at Badr and their forces went back to Makkah, while Abu Sufyan went back with the caravan intact. This is when Abdullah bin Abi Rabiah, Ikrimah bin Abi Jahl, Safwan bin Umayyah and other men from Quraysh who lost their fathers, sons or brothers in Badr, went to Abu Sufyan bin Harb.
They said to him, and to those among the Quraysh who had wealth in that caravan, `O people of Quraysh! Muhammad has grieved you and killed the chiefs among you. Therefore, help us with this wealth so that we can fight him, it may be that we will avenge our losses.'
They agreed."
Muhammad bin Ishaq said,
"According to Ibn Abbas, this Ayah was revealed about them,
إِنَّ الَّذِينَ كَفَرُواْ يُنفِقُونَ أَمْوَالَهُمْ
... Verily, those who disbelieve spend their wealth... until,
هُمُ الْخَاسِرُونَ
they who are the losers)."
Mujahid, Sa`id bin Jubayr, Al-Hakam bin Uyaynah, Qatadah, As-Suddi and Ibn Abza said that;
this Ayah was revealed about Abu Sufyan and his spending money in Uhud to fight the Messenger of Allah.
Ad-Dahhak said that;
this Ayah was revealed about the idolators of Badr.
In any case, the Ayah is general, even though there was a specific incident that accompanied its revelation.
Allah states here that the disbelievers spend their wealth to hinder from the path of truth. However, by doing that, their money will be spent and then will become a source of grief and anguish for them, availing them nothing in the least. They seek to extinguish the Light of Allah and make their word higher than the word of truth. However, Allah will complete His Light, even though the disbelievers hate it. He will give aid to His religion, make His Word dominant, and His religion will prevail above all religions. This is the disgrace that the disbelievers will taste in this life; and in the Hereafter, they will taste the torment of the Fire. Whoever among them lives long, will witness with his eyes and hear with his ears what causes grief to him. Those among them who are killed or die will be returned to eternal disgrace and the everlasting punishment. This is why Allah said,
فَسَيُنفِقُونَهَا ثُمَّ تَكُونُ عَلَيْهِمْ حَسْرَةً ثُمَّ يُغْلَبُونَ وَالَّذِينَ كَفَرُواْ إِلَى جَهَنَّمَ يُحْشَرُونَ
And so will they continue to spend it; but in the end it will become an anguish for them. Then they will be overcome. And those who disbelieve will be gathered unto Hell.
O you who believe! If you obey and fear Allah, He will grant you Furqan, and will expiate for you your sins, and forgive you; and Allah is the Owner of the great bounty.
Ibn Abbas, As-Suddi, Mujahid, Ikrimah, Ad-Dahhak, Qatadah, Muqatil bin Hayyan and several others said that,
فُرْقَاناً
(Furqan),
means, `a way out';
Mujahid added, "In this life and the Hereafter."
In another narration, Ibn Abbas is reported to have said, `Furqan' means `salvation'
or -- according to another narration -- `aid'.
Muhammad bin Ishaq said that `Furqan' means `criterion between truth and falsehood'.
This last explanation from Ibn Ishaq is more general than the rest that we mentioned, and it also includes the other meanings.
Certainly, those who have Taqwa of Allah by obeying what He ordained and abstaining from what he forbade, will be guided to differentiate between the truth and the falsehood. This will be a triumph, safety and a way out for them from the affairs of this life, all the while acquiring happiness in the Hereafter. They will also gain forgiveness, thus having their sins erased, and pardon, thus having their sins covered from other people, as well as, being directed to a way to gain Allah's tremendous rewards,
O you who believe! Have Taqwa of Allah, and believe in His Messenger, He will give you a double portion of His mercy, and He will give you a light by which you shall walk (straight). And He will forgive you. And Allah is Oft-Forgiving, Most Merciful. (57:28)
Disbelief and the Divine Decree
Allah said,
وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ
And surely, We have created for Hell,
We made a share in the Fire for,
كَثِيرًا مِّنَ الْجِنِّ وَالاِنسِ
many of the Jinn and mankind,
We prepared them for it by their performance of the deeds of its people.
When Allah intended to create the creation, He knew what their work will be before they existed. He wrote all this in a Book, kept with Him, fifty thousand years before He created the heavens and earth.
Muslim recorded that Abdullah bin `Amr narrated that the Messenger of Allah said,
Verily, Allah decided the destination and due measurement of the creation fifty thousand years before He created the heavens and earth, and His Throne was over the water.
There are many Hadiths on this subject, and certainly, the matter of Al-Qadar is of utmost importance, yet this is not where we should discuss it.
And We had assigned them the (faculties of) hearing, seeing, and hearts; but their hearing, seeing, and their hearts availed them nothing since they used to deny the Ayat. (46:26)
Allah also said about the hypocrites,
صُمٌّ بُكْمٌ عُمْىٌ فَهُمْ لَا يَرْجِعُونَ
(They are) deaf, dumb, and blind, so they return not (to the right path). (2:18),
and about the disbelievers,
صُمٌّ بُكْمٌ عُمْىٌ فَهُمْ لَا يَعْقِلُونَ
(They are) deaf, dumb and blind. So they do not understand. (2:171)
However, they are not deaf, dumb or blind, except relation to the guidance.
Had Allah known of any good in them, He would indeed have made them listen; and even if He had made them listen, they would but have turned away with aversion (to the truth). (8:23)
فَإِنَّهَا لَا تَعْمَى الاٌّبْصَـرُ وَلَـكِن تَعْمَى الْقُلُوبُ الَّتِى فِى الصُّدُورِ
Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind. (22:46)
and,
وَمَن يَعْشُ عَن ذِكْرِ الرَّحْمَـنِ نُقَيِّضْ لَهُ شَيْطَاناً فَهُوَ لَهُ قَرِينٌ
وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ
And whosoever turns away blindly from the remembrance of the Most Gracious (Allah), We appoint for him Shaytan to be an intimate companion to him. And verily, they hinder them from the path, but they think that they are guided aright! (43:36-37)
Allah's statement,
أُوْلَـيِكَ كَالَانْعَامِ
They are like cattle,
means, those who neither hear the truth, nor understand it, nor see the guidance, are just like grazing cattle that do not benefit from these senses, except for what sustains their life in this world.
And the example of those who disbelieve is as that of one who shouts to those who hear nothing but calls and cries. (2:171)
meaning, their example, when they are called to the faith, is the example of cattle that hear only the voice of their shepherd, but cannot understand what he is saying.
Allah further described them
بَلْ هُمْ أَضَلُّ
nay even more astray,
than cattle, because cattle still respond to the call of their shepherd, even though they do not understand what he is saying.
As for the people described here, they are unlike cattle, which fulfill the purpose and service they were created for. The disbeliever was created to worship Allah alone in Tawhid, but he disbelieved in Allah and associated others in His worship. Therefore, those people who obey Allah are more honorable than some angels, while cattle are better than those who disbelieve in Him. So Allah said;
أُوْلَـيِكَ كَالَانْعَامِ
بَلْ هُمْ أَضَلُّ
أُوْلَـيِكَ هُمُ الْغَافِلُونَ
They are like cattle, nay even more astray; those! They are the heedless ones
Allah stated that those who enjoined good were saved, while those who committed the transgression were destroyed, but He did not mention the end of those who were passive (the third group), for the compensation is comparable to the deed. This type did not do what would warrant praise, nor commit wrong so that they are admonished.
Ikrimah said,
"Ibn Abbas said about the Ayah:`I do not know whether or not the people were saved who said;
لِمَ تَعِظُونَ قَوْمًا اللّهُ مُهْلِكُهُمْ
("Why do you preach to a people whom Allah is about to destroy..."). So I continued discussing it with him until I convinced him that they were. Then he gave me (the gift of) a garment."
Allah said,
وَأَخَذْنَا الَّذِينَ ظَلَمُواْ
بِعَذَابٍ بَيِيسٍ
and We seized those who did wrong with a Ba'is torment,
indicating that those who remained were saved.
As for `Ba'is', it means `severe', according to Mujahid, or `painful', according to Qatadah. These meanings are synonymous, and Allah knows best.
بِمَا كَانُواْ يَفْسُقُونَ
because they used to rebel against Allah's command.
Allah describes the disbelievers by what they used to do in this life, taking the religion as amusement and play, and being deceived by this life and its adornment, rather than working for the Hereafter as Allah commanded,
And it will be said:"This Day We will forget you as you forgot the meeting of this Day of yours." (45:34)
Al-Awfi reported that Ibn Abbas commented on,
فَالْيَوْمَ نَنسَاهُمْ كَمَا نَسُواْ لِقَاء يَوْمِهِمْ هَـذَا
(So this Day We shall forget them as they forgot their meeting of this Day),
"Allah will forget the good about them, but not their evil."
And Ali bin Abi Talhah reported that Ibn Abbas said,
"We shall forsake them as they have forsaken the meeting of this Day of theirs."
Mujahid said,
"We shall leave them in the Fire."
As-Suddi said,
"We shall leave them from any mercy, just as they left any action on behalf of the meeting on this Day of theirs."
It is recorded in the Sahih that Allah will say to the servant on the Day of Resurrection:
Fahishah, Sin, Transgression, Shirk and Lying about Allah are prohibited
Allah says to His prophet (peace be upon him);
قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ
Say:"(But) the things that my Lord has indeed forbidden are the Fawahish (immoral deeds) whether committed openly or secretly,
Imam Ahmad recorded that Abdullah said that the Messenger of Allah (peace be upon him) said,
None is more jealous than Allah, and this is why He prohibited Fawahish, committed openly or in secret. And none likes praise more than Allah.
This was also recorded in the Two Sahihs.
In the explanation of Surah Al-An`am, we explained the Fahishah that is committed openly and in secret.
Allah said next,
وَالاِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ
and Ithm, and transgression without right,
As-Suddi commented,
"Al-Ithm means, `disobedience'. As for unrighteous oppression, it occurs when you transgress against people without justification."
Mujahid said,
"Ithm includes all types of disobedience. Allah said that the oppressor commits oppression against himself."
Therefore, the meaning of, Ithm is the sin that one commits against himself, while `oppression' pertains to transgression against other people, and Allah prohibited both.
ABU ÃFIYAH
ABU ÃFIYAH
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ABU ÃFIYAH
This is the description of the believers from whom Allah has purchased their souls and wealth, who have these beautiful and honorable qualities,
التَّايِبُونَ
who repent,from all sins and shun all evils,
الْعَابِدُونَ
who worship,their Lord and preserve the acts of worship that include statements and actions. Praising Allah is among the best statements.
This is why Allah said next,
الْحَامِدُونَ
who praise (Him),
Fasting is among the best actions, involving abstaining from the delights of food, drink and sexual intercourse, this is the meaning hereby,
السَّايِحُونَ
As-Sa'ihun (who fast),
Allah also described the Prophet's wives that they are,
سَـيِحَـتٍ
(Sa'ihat) (66:5),
meaning, they fast.
As for prostrating and bowing down, they are acts of the prayer,
الرَّاكِعُونَ السَّاجِدونَ
who bow down, who prostrate themselves,
الامِرُونَ بِالْمَعْرُوفِ وَالنَّاهُونَ عَنِ الْمُنكَرِ وَالْحَافِظُونَ لِحُدُودِ اللّهِ
who enjoin good and forbid evil, and who observe the limits set by Allah.
These believers also benefit Allah's creation and direct them to His obedience by ordaining righteousness and forbidding evil. They have knowledge about what should be performed and what should be shunned.
This includes abiding by Allah's limits in knowledge and action, meaning, what He allowed and what He prohibited. Therefore, they worship the True Lord and advise creation.
This is why Allah said next,
وَبَشِّرِ الْمُوْمِنِينَ
And give glad tidings to the believers.
since faith includes all of this, and the supreme success is for those who have faith
ENGLISH - FOOTNOTE (HILALI)
Narrated Sahl bin Sa'd: Allah's Messenger (ﷺ) said, "Whoever can guarantee (the chastity of) what is between his two jaw-bones and what is between his two legs (i.e., his mouth, tongue and his private parts)*. I guarantee Paradise for him." [Sahih Al-Bukhari, 8/6474 (O.P.481)]
* i.e. whoever protects his tongue from illegal talk, e.g., to tell lies, or backbiting, and his mouth from eating and drinking forbidden illegal things, and his private parts from illegal sexual acts.
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ABU ÃFIYAH
Allah says,
كَالَّذِينَ مِن قَبْلِكُمْ كَانُواْ أَشَدَّ مِنكُمْ قُوَّةً وَأَكْثَرَ أَمْوَالاً وَأَوْلَادًا فَاسْتَمْتَعُواْ بِخَلقِهِمْ فَاسْتَمْتَعْتُم بِخَلَقِكُمْ كَمَا اسْتَمْتَعَ الَّذِينَ مِن قَبْلِكُمْ
Like those before you:they were mightier than you in power, and more abundant in wealth and children. They had enjoyed their portion (a while), so enjoy your portion (a while) as those before you enjoyed,
Allah says, these people were touched by torment in this life and the Hereafter, just as those before them.
Allah's statement,
بِخَلَقِهِمْ
their portion,
According to Al-Hasan Al-Basri,
means, (they mocked) their religion.
Allah's statement,
وَخُضْتُمْ كَالَّذِي خَاضُواْ
and you indulged in play and pastime as they indulged in play and pastime,
indulged in lies and falsehood,
أُوْلَـيِكَ حَبِطَتْ أَعْمَالُهُمْ
Such are they whose deeds are in vain,
their deeds are annulled; they will not acquire any rewards for them because they are invalid,
فِي الُّدنْيَا وَالاخِرَةِ وَأُوْلَيِكَ هُمُ الْخَاسِرُونَ
in this world and in the Hereafter. Such are they who are the losers.
because they will not acquire any rewards for their actions.
Ibn Abbas commented,
"How similar is this night to the last night,
كَالَّذِينَ مِن قَبْلِكُمْ
(Like those before you...). These are the Children of Israel, with whom we were compared.
The Prophet said,
وَالَّذِي نَفْسِي بِيَدِهِ لَتَتَّبِعُنَّهُمْ حَتَّى لَوْ دَخَلَ الرَّجُلُ مِنْهُمْ جُحْرَ ضَبَ لَدَخَلْتُمُوه
By He in Whose Hand is my life! You will imitate them, and even if a man of them entered the den of a lizard, you will enter it likewise!"
Abu Hurayrah narrated that the Messenger of Allah said,
وَالَّذِي نَفْسِي بِيَدِهِ لَتَتَّبِعُنَّ سَنَنَ الَّذِينَ مِنْ قَبْلِكُمْ شِبْرًا بِشِبْرٍ وَذِرَاعًا بِذِرَاعٍ وَبَاعًا بِبَاعٍ حَتَّى لَوْ دَخَلُوا جُحْرَ ضَبَ لَدَخَلْتُمُوه
By He in Whose Hand is my soul! You will follow the traditions of those who were before you a hand span for a hand-span and forearm's length for forearm's length, and an arm's length for an arm's length. And even if they enter the den of a lizard, you will also enter it.
They asked, "Who, O Allah's Messenger, the People of the Book?"
He said, Who else."
This Hadith is similar to another Hadith collected in the Sahih
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After Allah mentioned the protest that the ignorant hypocrites mentioned to the Prophet about the distribution of alms. He stated that it is He who divided the alms, explained its rulings and decided in its division; He did not delegate this decision to anyone else.
Allah mentioned the expenditures of Zakah in this Ayah, starting with the Fuqara (the poor) because they have more need than the other categories, since their need is pressing and precarious.
It was reported that Ibn Abbas, Mujahid, Al-Hasan Al-Basri, Ibn Zayd and several others said that;
the Faqir is a graceful person who does not ask anyone for anything, while the Miskin is the one who follows after people, begging.
Qatadah said,
"The Faqir is the ill person, while the Miskin is physically fit."
We will now mention the Hadiths about each of these eight categories
The Fuqara (Poor)
Ibn Umar said that the Messenger of Allah said,
لَاا تَحِلُّ الصَّدَقَةُ لِغَنِيَ وَلَاا لِذِي مِرَّةٍ سَوِي
The alms should not be given to the wealthy and the physically fit.
Ahmad, Abu Dawud and At-Tirmidhi collected this Hadith.
The Masakin (Needy)
Abu Hurayrah narrated that the Messenger of Allah said,
لَيْسَ الْمِسْكِينُ بِهَذَا الطَّوَّافِ الَّذِي يَطُوفُ عَلَى النَّاسِ فَتَرُدُّهُ اللُّقْمَةُ وَاللُّقْمَتَانِ وَالتَّمْرَةُ وَالتَّمْرَتَان
The needy person is not the one who goes round the people and asks them for a mouthful or two (of meals) or a date or two.
They asked, "Then who is the needy person, O Allah's Messenger!"
He said,
الَّذِي لَا يَجِدُ غِنًى يُغْنِيهِ وَلَا يُفْطَنُ لَهُ فَيُتَصَدَّقَ عَلَيْهِ وَلَا يَسْأَلُ النَّاسَ شَيْيًا
The one who does not have enough to satisfy his needs and whose condition is not known to others, that others may give him something in charity, and who does not beg of people.
The Two Sheikhs collected this Hadith
Those employed to collect Alms
Those employed to collect alms deserve a part of the alms, unless they are relatives of the Messenger of Allah, who are not allowed to accept any Sadaqah.
Muslim recorded that Abdul-Muttalib bin Rabi`ah bin Al-Harith and Al-Fadl bin Al-Abbas went to the Messenger of Allah asking him to employ them to collect the alms. The Messenger replied,
إِنَّ الصَّدَقَةَ لَا تَحِلُّ لِمُحَمَّدٍ وَلَا لاِلِ مُحَمَّدٍ إِنَّمَا هِيَ أَوْسَاخُ النَّاس
Verily, the alms are not allowed for Muhammad nor the relatives of Muhammad, for it is only the dirt that the people discard.
Al-Mu'allafatu Qulubuhum
There are several types of Al-Mu'allafatu Qulubuhum.
There are those who are given alms to embrace Islam. For instance, the Prophet of Allah gave something to Safwan bin Umayyah from the war spoils of Hunayn, even though he attended it while a Mushrik. Safwan said, "He kept giving me until he became the dearest person to me after he had been the most hated person to me."
Imam Ahmad recorded that Safwan bin Umayyah said,
"The Messenger of Allah gave me (from the spoils of) Hunayn while he was the most hateful person to me. He kept giving me until he became the most beloved person to me"
Muslim and At-Tirmidhi collected this Hadith, as well.
Some of Al-Mu'allafatu Qulubuhum are given from alms so that they become better in Islam and their heart firmer in faith. For instance, the Prophet gave some of the chiefs of the Tulaqa a hundred camels each after the battle of Hunayn, saying,
إِنِّي لَاُعْطِي الرَّجُلَ وَغَيْرُهُ أَحَبُّ إِلَيَّ مِنْهُ خَشْيَةَ أَنْ يُكِبَّهُ اللهُ عَلَى وَجْهِهِ فِي نَارِ جَهَنَّم
I give a man (from the alms) while another man is dearer to me than him, for fear that Allah might throw him on his face in the fire of Jahannam.
It is recorded in the Two Sahihs that Abu Sa`id said that;
Ali sent the Messenger of Allah a gold nugget still in its dirt from Yemen. The Prophet divided it between four men:Al-Aqra bin Habis, Uyaynah bin Badr, Alqamah bin Ulathah and Zayd Al-Khayr, saying,أَتَأَلَّفُهُم
To draw their hearts closer.
Some people are given because some of his peers might embrace Islam, while others are given to collect alms from surrounding areas, or to defend Muslim outposts.
Allah knows best.
The Riqab
Al-Hasan Al-Basri, Muqatil bin Hayyan, Umar bin Abdul-Aziz, Sa`id bin Jubayr, An-Nakha`i, Az-Zuhri and Ibn Zayd said;
Riqab means those slaves who make an agreement with the master to pay a certain ransom for their freedom."
Similar was reported from Abu Musa Al-Ash`ari.
Ibn Abbas and Al-Hasan said,
"It is allowed to use Zakah funds to buy the freedom of slaves,"
indicating that `Riqab' has more general meanings than merely giving money to slaves to buy their freedom or one's buying a slave and freeing him on an individual basis.
A Hadith states that;
for every limb (of the servant) freed, Allah frees a limb of the one who freed him from slavery, even a sexual organ for a sexual organ, for the reward is equitable to the deed,
وَمَا تُجْزَوْنَ إِلاَّ مَا كُنتُمْ تَعْمَلُونَ
And you will be requited nothing except for what you used to do. (37:39)
Virtue of freeing Slaves
In the Musnad, there is a Hadith from Al-Bara bin Azib that a man asked,
"O Allah's Messenger! Direct me to an action that draws me closer to Paradise and away from the Fire."
The Messenger of Allah said,
أَعْتِقِ النَّسَمَةَ وَفُكَّ الرَّقَبَة
Emancipate the person and free the neck (slave).
The man asked, "O Allah's Messenger! Are they not one and the same?"
He said,
لَاا عِتْقُ النَّسَمَةِ أَنْ تُفْرِدَ بِعِتْقِهَا وَفَكُّ الرَّقَبَةِ أَنْ تُعِينَ فِي ثَمَنِهَا
No, you emancipate a person by freeing him on your own, but you untie a neck (slave) by helping in its price.
Al-Gharimun (the Indebted)
There are several types of indebted persons. They include;
those who incur expenses in solving disputes between people,
those who guarantee a loan that became due, causing financial strain to them, and those whose funds do not sufficiently cover their debts.
It also includes those who indulged in a sin and repented from it.
These types have a right to a part of alms (designated for Al-Gharimun).
Qabisah bin Mukhariq Al-Hilali said,
"I carried a debt (resolving a dispute between people) and went to the Messenger of Allah asking him to help pay it.
The Messenger said,
أَقِمْ حَتَّى تَأْتِيَنَا الصَّدَقَةُ فَنَأْمُرَ لَكَ بِهَا
Be patient until some alms are brought to us so that we give it to you.
He then said,
يَا قَبِيصَةُ إِنَّ الْمَسْأَلَةَ لَاا تَحِلُّ إِلاَّ لاِاَحَدِ ثَلَاثَةٍ
O Qabisah! Begging is only allowed for three:
رَجُلٍ تَحَمَّلَ حَمَالَةً فَحَلَّتْ لَهُ الْمَسْأَلَةُ حَتَّى يُصِيبَهَا ثُمَّ يُمْسِكَ
وَرَجُلٍ أَصَابَتْهُ جَايِحَةٌ اجْتَاحَتْ مَالَهُ فَحَلَّتْ لَهُ الْمَسْأَلَةُ حَتَّى يُصِيبَ قِوَامًا مِنْ عَيْشٍ أَوْ قَالَ سِدَادًا مِنْ عَيْشٍ
وَرَجُلٍ أَصَابَتْهُ فَاقَةٌ حَتَّى يَقُومَ ثَلَثَةٌ مِنْ ذَوِي الْحِجَا مِنْ قَرَابَةِ قَوْمِهِ فَيَقُولُونَ لَقَدْ أَصَابَتْ فُلَنًا فَاقَةٌ فَحَلَّتْ لَهُ الْمَسْأَلَةُ حَتَّى يُصِيبَ قِوَامًا مِنْ عَيْشٍ
a man who incurred debts solving disputes, so he is allowed to beg until he collects its amount and then stops.
A man who was inflicted by a disaster that consumed his wealth, he is allowed to beg until he collects what suffices for his livelihood.
And a man who was overcome by poverty, that three wise relatives of his stand up and proclaim, `So-and-so was overcome by poverty.' This man is allowed to beg until he collects what sustains his livelihood.
أَوْ قَالَ سِدَادًا مِنْ عَيْشٍ فَمَا سِوَاهُنَّ مِنَ الْمَسْأَلَةِ سُحْتٌ يَأْكُلُهَا صَاحِبُهَا سُحْتًا
Other than these cases, begging is an unlawful amount that one illegally devours.
Muslim collected this Hadith.
Abu Sa`id said,
"During the time of the Messenger of Allah, a man was struck by disaster because of fruits that he bought, causing him extensive debts. The Prophet said,
تَصَدَّقُوا عَلَيْه
Give him charity.
The people did that but the amount collected did not cover his debts. The Prophet said to the man's debtors,
خُذُوا مَا وَجَدْتُمْ وَلَيْسَ لَكُمْ إِلاَّ ذَلِك
Take what was collected, you will have nothing beyond that."
Muslim collected this Hadith.
In the Cause of Allah
In the cause of Allah is exclusive for the benefit of the fighters in Jihad, who do not receive compensation from the Muslim Treasury.
Ibn As-Sabil (Wayfarer)
Ibn As-Sabil is a term used for the needy traveler in a land, where he does not have what helps him continue his trip. This type has a share in the Zakah for what suffices him to reach his destination, even if he had money there.
The same is true for whoever intends to travel from his area but does not have enough money. This type also has a share in the Zakah money to suffice for his trip and back.
This is proven in the Ayah as well as the following Hadith.
Imams Abu Dawud and Ibn Majah recorded that Ma`mar said that Zayd bin Aslam said that Ata bin Yasar said that Abu Sa`id Al-Khudri said that the Messenger of Allah said,
لَاا تَحِلُّ الصَّدَقَةُ لِغَنِيَ إِلاَّ لِخَمْسَةٍ
لِعَامِلٍ عَلَيْهَا
أَوْ رَجُلٍ اشْتَرَاهَا بِمَالِهِ
أَوْ غَارِمٍ
أَوْ غَازٍ فِي سَبِيلِ اللهِ
أَوْ مِسْكِينٍ تُصُدِّقَ عَلَيْهِ مِنْهَا فَأَهْدَى لِغَنِي
Sadaqah is not rightful for a wealthy person except in five cases:
those employed to collect it,
one who bought a charity item with his money,
a Gharim (debtor),
a fighter in the cause of Allah, or
a poor man who gets a part of the Zakah so he gives it as a gift to a rich man.
Allah's statement,
فَرِيضَةً مِّنَ اللّهِ
a duty imposed by Allah,
means, a decision, decree and division ordained by Allah,
وَاللّهُ عَلِيمٌ
And Allah is All-Knower,
knowledgeable of all things outwardly and inwardly and what benefits His servants,
حَكِيمٌ
All-Wise,
in all what he declares, does, legislates and decides, there is no true deity or lord except Him
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ABU ÃFIYAH
The Disbelievers spend Their Wealth to hinder Others from Allah's Path, but this will only cause Them Grief
Allah states;
إِنَّ الَّذِينَ كَفَرُواْ يُنفِقُونَ أَمْوَالَهُمْ لِيَصُدُّواْ عَن سَبِيلِ اللّهِ فَسَيُنفِقُونَهَا ثُمَّ تَكُونُ عَلَيْهِمْ حَسْرَةً ثُمَّ يُغْلَبُونَ وَالَّذِينَ كَفَرُواْ إِلَى جَهَنَّمَ يُحْشَرُونَ
Verily, those who disbelieve spend their wealth to hinder (men) from the path of Allah, and so will they continue to spend it; but in the end it will become an anguish for them. Then they will be overcome. And those who disbelieve will be gathered unto Hell.
Muhammad bin Ishaq narrated that Az-Zuhri, Muhammad bin Yahya bin Hibban, Asim bin Umar bin Qatadah, and Al-Husayn bin Abdur-Rahman bin Amr bin Sa`id bin Mu`adh said,
"The Quraysh suffered defeat at Badr and their forces went back to Makkah, while Abu Sufyan went back with the caravan intact. This is when Abdullah bin Abi Rabiah, Ikrimah bin Abi Jahl, Safwan bin Umayyah and other men from Quraysh who lost their fathers, sons or brothers in Badr, went to Abu Sufyan bin Harb.
They said to him, and to those among the Quraysh who had wealth in that caravan, `O people of Quraysh! Muhammad has grieved you and killed the chiefs among you. Therefore, help us with this wealth so that we can fight him, it may be that we will avenge our losses.'
They agreed."
Muhammad bin Ishaq said,
"According to Ibn Abbas, this Ayah was revealed about them,
إِنَّ الَّذِينَ كَفَرُواْ يُنفِقُونَ أَمْوَالَهُمْ
... Verily, those who disbelieve spend their wealth... until,
هُمُ الْخَاسِرُونَ
they who are the losers)."
Mujahid, Sa`id bin Jubayr, Al-Hakam bin Uyaynah, Qatadah, As-Suddi and Ibn Abza said that;
this Ayah was revealed about Abu Sufyan and his spending money in Uhud to fight the Messenger of Allah.
Ad-Dahhak said that;
this Ayah was revealed about the idolators of Badr.
In any case, the Ayah is general, even though there was a specific incident that accompanied its revelation.
Allah states here that the disbelievers spend their wealth to hinder from the path of truth. However, by doing that, their money will be spent and then will become a source of grief and anguish for them, availing them nothing in the least. They seek to extinguish the Light of Allah and make their word higher than the word of truth. However, Allah will complete His Light, even though the disbelievers hate it. He will give aid to His religion, make His Word dominant, and His religion will prevail above all religions. This is the disgrace that the disbelievers will taste in this life; and in the Hereafter, they will taste the torment of the Fire. Whoever among them lives long, will witness with his eyes and hear with his ears what causes grief to him. Those among them who are killed or die will be returned to eternal disgrace and the everlasting punishment. This is why Allah said,
فَسَيُنفِقُونَهَا ثُمَّ تَكُونُ عَلَيْهِمْ حَسْرَةً ثُمَّ يُغْلَبُونَ وَالَّذِينَ كَفَرُواْ إِلَى جَهَنَّمَ يُحْشَرُونَ
And so will they continue to spend it; but in the end it will become an anguish for them. Then they will be overcome. And those who disbelieve will be gathered unto Hell.
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ABU ÃFIYAH
O you who believe! If you obey and fear Allah, He will grant you Furqan, and will expiate for you your sins, and forgive you; and Allah is the Owner of the great bounty.
Ibn Abbas, As-Suddi, Mujahid, Ikrimah, Ad-Dahhak, Qatadah, Muqatil bin Hayyan and several others said that,
فُرْقَاناً
(Furqan),
means, `a way out';
Mujahid added, "In this life and the Hereafter."
In another narration, Ibn Abbas is reported to have said,
`Furqan' means `salvation'
or -- according to another narration -- `aid'.
Muhammad bin Ishaq said that
`Furqan' means `criterion between truth and falsehood'.
This last explanation from Ibn Ishaq is more general than the rest that we mentioned, and it also includes the other meanings.
Certainly, those who have Taqwa of Allah by obeying what He ordained and abstaining from what he forbade, will be guided to differentiate between the truth and the falsehood. This will be a triumph, safety and a way out for them from the affairs of this life, all the while acquiring happiness in the Hereafter. They will also gain forgiveness, thus having their sins erased, and pardon, thus having their sins covered from other people, as well as, being directed to a way to gain Allah's tremendous rewards,
يأَيُّهَا الَّذِينَ ءَامَنُواْ اتَّقُواْ اللَّهَ وَءَامِنُواْ بِرَسُولِهِ يُوْتِكُمْ كِفْلَيْنِ مِن رَّحْمَتِهِ وَيَجْعَل لَّكُمْ نُوراً تَمْشُونَ بِهِ وَيَغْفِرْ لَكُمْ وَاللَّهُ غَفُورٌ رَّحِيمٌ
O you who believe! Have Taqwa of Allah, and believe in His Messenger, He will give you a double portion of His mercy, and He will give you a light by which you shall walk (straight). And He will forgive you. And Allah is Oft-Forgiving, Most Merciful. (57:28)
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ABU ÃFIYAH
Disbelief and the Divine Decree
Allah said,
وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ
And surely, We have created for Hell,
We made a share in the Fire for,
كَثِيرًا مِّنَ الْجِنِّ وَالاِنسِ
many of the Jinn and mankind,
We prepared them for it by their performance of the deeds of its people.
When Allah intended to create the creation, He knew what their work will be before they existed. He wrote all this in a Book, kept with Him, fifty thousand years before He created the heavens and earth.
Muslim recorded that Abdullah bin `Amr narrated that the Messenger of Allah said,
إِنَّ اللهَ قَدَّرَ مَقَادِيرَ الْخَلْقِ قَبْلَ أَنْ يَخْلُقَ السَّمَوَاتِ وَالاَْرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ وَكَانَ عَرْشُهُ عَلَى الْمَاء
Verily, Allah decided the destination and due measurement of the creation fifty thousand years before He created the heavens and earth, and His Throne was over the water.
There are many Hadiths on this subject, and certainly, the matter of Al-Qadar is of utmost importance, yet this is not where we should discuss it.
Allah said,
لَهُمْ قُلُوبٌ لاَّ يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لاَّ يُبْصِرُونَ بِهَا وَلَهُمْ اذَانٌ لاَّ يَسْمَعُونَ بِهَا
They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not.
meaning, they do not benefit from these senses that Allah made for them as a means of gaining guidance.
Similarly, Allah said,
وَجَعَلْنَا لَهُمْ سَمْعاً وَأَبْصَـراً وَأَفْيِدَةً فَمَأ أَغْنَى عَنْهُمْ سَمْعُهُمْ وَلَا أَبْصَـرُهُمْ وَلَا أَفْيِدَتُهُمْ مِّن شَىْءٍ إِذْ كَانُواْ يَجْحَدُونَ بِـَايَـتِ اللَّهِ
And We had assigned them the (faculties of) hearing, seeing, and hearts; but their hearing, seeing, and their hearts availed them nothing since they used to deny the Ayat. (46:26)
Allah also said about the hypocrites,
صُمٌّ بُكْمٌ عُمْىٌ فَهُمْ لَا يَرْجِعُونَ
(They are) deaf, dumb, and blind, so they return not (to the right path). (2:18),
and about the disbelievers,
صُمٌّ بُكْمٌ عُمْىٌ فَهُمْ لَا يَعْقِلُونَ
(They are) deaf, dumb and blind. So they do not understand. (2:171)
However, they are not deaf, dumb or blind, except relation to the guidance.
Allah said;
وَلَوْ عَلِمَ اللَّهُ فِيهِمْ خَيْرًا لَاسْمَعَهُمْ وَلَوْ أَسْمَعَهُمْ لَتَوَلَّواْ وَّهُم مُّعْرِضُونَ
Had Allah known of any good in them, He would indeed have made them listen; and even if He had made them listen, they would but have turned away with aversion (to the truth). (8:23)
فَإِنَّهَا لَا تَعْمَى الاٌّبْصَـرُ وَلَـكِن تَعْمَى الْقُلُوبُ الَّتِى فِى الصُّدُورِ
Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind. (22:46)
and,
وَمَن يَعْشُ عَن ذِكْرِ الرَّحْمَـنِ نُقَيِّضْ لَهُ شَيْطَاناً فَهُوَ لَهُ قَرِينٌ
وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ
And whosoever turns away blindly from the remembrance of the Most Gracious (Allah), We appoint for him Shaytan to be an intimate companion to him. And verily, they hinder them from the path, but they think that they are guided aright! (43:36-37)
Allah's statement,
أُوْلَـيِكَ كَالَانْعَامِ
They are like cattle,
means, those who neither hear the truth, nor understand it, nor see the guidance, are just like grazing cattle that do not benefit from these senses, except for what sustains their life in this world.
Allah said in a similar Ayah,
وَمَثَلُ الَّذِينَ كَفَرُواْ كَمَثَلِ الَّذِى يَنْعِقُ بِمَا لَا يَسْمَعُ إِلاَّ دُعَأءً وَنِدَاءً
And the example of those who disbelieve is as that of one who shouts to those who hear nothing but calls and cries. (2:171)
meaning, their example, when they are called to the faith, is the example of cattle that hear only the voice of their shepherd, but cannot understand what he is saying.
Allah further described them
بَلْ هُمْ أَضَلُّ
nay even more astray,
than cattle, because cattle still respond to the call of their shepherd, even though they do not understand what he is saying.
As for the people described here, they are unlike cattle, which fulfill the purpose and service they were created for. The disbeliever was created to worship Allah alone in Tawhid, but he disbelieved in Allah and associated others in His worship. Therefore, those people who obey Allah are more honorable than some angels, while cattle are better than those who disbelieve in Him. So Allah said;
أُوْلَـيِكَ كَالَانْعَامِ
بَلْ هُمْ أَضَلُّ
أُوْلَـيِكَ هُمُ الْغَافِلُونَ
They are like cattle, nay even more astray; those! They are the heedless ones
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ABU ÃFIYAH
Allah stated that those who enjoined good were saved, while those who committed the transgression were destroyed, but He did not mention the end of those who were passive (the third group), for the compensation is comparable to the deed. This type did not do what would warrant praise, nor commit wrong so that they are admonished.
Ikrimah said,
"Ibn Abbas said about the Ayah:`I do not know whether or not the people were saved who said;
لِمَ تَعِظُونَ قَوْمًا اللّهُ مُهْلِكُهُمْ
("Why do you preach to a people whom Allah is about to destroy..."). So I continued discussing it with him until I convinced him that they were. Then he gave me (the gift of) a garment."
Allah said,
وَأَخَذْنَا الَّذِينَ ظَلَمُواْ
بِعَذَابٍ بَيِيسٍ
and We seized those who did wrong with a Ba'is torment,
indicating that those who remained were saved.
As for `Ba'is', it means `severe', according to Mujahid, or `painful', according to Qatadah. These meanings are synonymous, and Allah knows best.
بِمَا كَانُواْ يَفْسُقُونَ
because they used to rebel against Allah's command.
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ABU ÃFIYAH
Allah describes the disbelievers by what they used to do in this life, taking the religion as amusement and play, and being deceived by this life and its adornment, rather than working for the Hereafter as Allah commanded,
فَالْيَوْمَ نَنسَاهُمْ كَمَا نَسُواْ لِقَاء يَوْمِهِمْ هَـذَا
So this Day We shall forget them as they forgot their meeting of this Day,
meaning, Allah will treat them as if He has forgotten them. Certainly, nothing escapes Allah's perfect watch and He never forgets anything.
Allah said in another Ayah,
فِى كِتَـبٍ لاَّ يَضِلُّ رَبِّى وَلَا يَنسَى
In a Record. My Lord neither errs nor forgets. (20:52)
Allah said -- that He will forget them on that Day -- as just recompense for them, because,
نَسُواْ اللَّهَ فَنَسِيَهُمْ
They have forgotten Allah, so He has forgotten them. (9:67)
كَذَلِكَ أَتَتْكَ ايَـتُنَا فَنَسِيتَهَا وَكَذلِكَ الْيَوْمَ تُنْسَى
Like this:Our Ayat came unto you, but you disregarded them, and so this Day, you will be neglected. (20:126)
and,
وَقِيلَ الْيَوْمَ نَنسَاكُمْ كَمَا نَسِيتُمْ لِقَأءَ يَوْمِكُمْ هَـذَا
And it will be said:"This Day We will forget you as you forgot the meeting of this Day of yours." (45:34)
Al-Awfi reported that Ibn Abbas commented on,
فَالْيَوْمَ نَنسَاهُمْ كَمَا نَسُواْ لِقَاء يَوْمِهِمْ هَـذَا
(So this Day We shall forget them as they forgot their meeting of this Day),
"Allah will forget the good about them, but not their evil."
And Ali bin Abi Talhah reported that Ibn Abbas said,
"We shall forsake them as they have forsaken the meeting of this Day of theirs."
Mujahid said,
"We shall leave them in the Fire."
As-Suddi said,
"We shall leave them from any mercy, just as they left any action on behalf of the meeting on this Day of theirs."
It is recorded in the Sahih that Allah will say to the servant on the Day of Resurrection:
أَلَمْ أُزَوِّجْكَ
أَلَمْ أُكْرِمْكَ
أَلَمْ أُسَخِّرْ لَكَ الْخَيْلَ وَالاِْبِلَ وَأَذَرْكَ تَرْأَسُ وَتَرْبَعُ
فَيَقُولُ بَلَى
فَيَقُولُ أَظَنَنْتَ أَنَّكَ مُلَقِيَّ
فَيَقُولُ لَا
فَيَقُولُ اللهُ تَعَالَى فَالْيَوْمَ أَنْسَاكَ كَمَا نَسِيتَنِي
"Have I not gotten you married?
Have I not honored you?
Have I not made horses and camels subservient for you and allowed you to become a leader and a master?"
He will say, "Yes."
Allah will say, "Did you think that you will meet Me?"
He will say, "No."
Allah the Exalted will say, `Then this Day, I will forget you as you have forgotten Me."
وَمَا كَانُواْ بِأيَاتِنَا يَجْحَدُونَ
and as they used to reject Our Ayat
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ABU ÃFIYAH
Fahishah, Sin, Transgression, Shirk and Lying about Allah are prohibited
Allah says to His prophet (peace be upon him);
قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ
Say:"(But) the things that my Lord has indeed forbidden are the Fawahish (immoral deeds) whether committed openly or secretly,
Imam Ahmad recorded that Abdullah said that the Messenger of Allah (peace be upon him) said,
لَاا أَحَدَ أَغْيَرُ مِنَ اللهِ فَلِذَلِكَ حَرَّمَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَلَاا أَحَدَ أَحَبُّ إِلَيْهِ الْمَدْحُ مِنَ الله
None is more jealous than Allah, and this is why He prohibited Fawahish, committed openly or in secret. And none likes praise more than Allah.
This was also recorded in the Two Sahihs.
In the explanation of Surah Al-An`am, we explained the Fahishah that is committed openly and in secret.
Allah said next,
وَالاِثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ
and Ithm, and transgression without right,
As-Suddi commented,
"Al-Ithm means, `disobedience'. As for unrighteous oppression, it occurs when you transgress against people without justification."
Mujahid said,
"Ithm includes all types of disobedience. Allah said that the oppressor commits oppression against himself."
Therefore, the meaning of, Ithm is the sin that one commits against himself, while `oppression' pertains to transgression against other people, and Allah prohibited both.
Allah's statement,
وَأَن تُشْرِكُواْ بِاللّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا
and joining partners with Allah for which He has given no authority,
prohibits calling partners with Allah in worship.
وَأَن تَقُولُواْ عَلَى اللّهِ مَا لَا تَعْلَمُونَ
and saying things about Allah of which you have no knowledge.
such as lies and inventions, like claiming that Allah has a son, and other evil creeds that you -- O idolators -- have no knowledge of.
This is similar to His saying:
فَاجْتَنِبُواْ الرِّجْسَ مِنَ الاٌّوْثَـنِ
So shun the abomination (worshipping) of the idols. (22:30)
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