The Insightful Verses

۞وَإِذِ ٱبۡتَلَىٰٓ إِبۡرَٰهِ‍ۧمَ رَبُّهُۥ بِكَلِمَٰتٖ فَأَتَمَّهُنَّۖ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامٗاۖ قَالَ وَمِن ذُرِّيَّتِيۖ قَالَ لَا يَنَالُ عَهۡدِي ٱلظَّٰلِمِينَ ١٢٤

And (remember) when the Lord of Ibrahim (Abraham) tried him with (certain) Commands, which he fulfilled. He (Allah) said (to him), “Verily, I am going to make you an Imam (a leader) for mankind (to follow)”. [Ibrahim] said, “And of my offspring (to make leaders)”. (Allah) said, “My Covenant (Prophethood) includes not Zalimun (polytheists and wrong doers)”.

Surah 2 Al-Baqarah Verse 124

• When Allah made Ibrahim an Imam (Leader for the faithful), he asked Allah that Imams thereafter be chosen from his offspring. Allah accepted his supplication, but told him that there will be unjust people among his offspring and they will not benefit from Allah’s promise. Thus, they will neither become Imams nor be imitated (for they will not be righteous). Ibn Khuwayz Mindad Al-Maliki said, ‘The unjust person does not qualify to be a Khalifah, a ruler, one who gives religious verdicts, a witness, or even a narrator (of Hadiths)’.

وَإِذۡ قَالَ إِبۡرَٰهِ‍ۧمُ رَبِّ ٱجۡعَلۡ هَٰذَا بَلَدًا ءَامِنٗا وَٱرۡزُقۡ أَهۡلَهُۥ مِنَ ٱلثَّمَرَٰتِ مَنۡ ءَامَنَ مِنۡهُم بِٱللَّهِ وَٱلۡيَوۡمِٱلۡأٓخِرِۚ قَالَ وَمَن كَفَرَ فَأُمَتِّعُهُۥ قَلِيلٗا ثُمَّ أَضۡطَرُّهُۥٓ إِلَىٰ عَذَابِ ٱلنَّارِۖ وَبِئۡسَ ٱلۡمَصِيرُ ١٢٦

And (remember) when Ibrahim (Abraham) said, “My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day”. He (Allah) answered: “As for him who disbelieves, I shall leave him in contentment for a while, then I shall compel him to the torment of the Fire, and worst indeed is that destination!”

Surah 2 Al-Baqarah Verse 126

• Ibn Abi Hatim narrated that Ibn Abbas commented on the above Verse, “Ibrahim asked Allah to grant sustenance for the believers only. However, Allah revealed, `I will also provide for the disbelievers, just as I shall provide for the believers. Would I create something and not sustain and provide for; I shall allow the disbelievers little delight, and then force them to the torment of the Fire, and what an evil destination’”.

إِذۡ تَبَرَّأَ ٱلَّذِينَٱتُّبِعُواْ مِنَ ٱلَّذِينَٱتَّبَعُواْ وَرَأَوُاْ ٱلۡعَذَابَ وَتَقَطَّعَتۡ بِهِمُ ٱلۡأَسۡبَابُ ١٦٦ وَقَالَٱلَّذِينَٱتَّبَعُواْ لَوۡ أَنَّ لَنَا كَرَّةٗ فَنَتَبَرَّأَ مِنۡهُمۡ كَمَا تَبَرَّءُواْ مِنَّاۗ كَذَٰلِكَ يُرِيهِمُ ٱللَّهُ أَعۡمَٰلَهُمۡ حَسَرَٰتٍ عَلَيۡهِمۡۖ وَمَا هُم بِخَٰرِجِينَ مِنَ ٱلنَّارِ ١٦٧

When those who were followed disown (declare themselves innocent from) those who followed (them), and they see the torment, then all their relations will be cut off from them. And those who followed will say: “If only we had one more chance to return (to the worldly life), we would disown them as they have disowned us”. Thus, Allah will show them their deeds as regrets for them. And they will never get out of the Fire.

Surah 2 Al-Baqarah Verses 166-167

• Here particular reference is made to the dismal end of those so-called religious leaders who mislead people, and of their gullible followers who fall easy prey to their deception. 

۞لَّيۡسَ ٱلۡبِرَّ أَن تُوَلُّواْ وُجُوهَكُمۡ قِبَلَ ٱلۡمَشۡرِقِ وَٱلۡمَغۡرِبِ وَلَٰكِنَّ ٱلۡبِرَّ مَنۡ ءَامَنَ بِٱللَّهِ وَٱلۡيَوۡمِٱلۡأٓخِرِ وَٱلۡمَلَٰٓئِكَةِ وَٱلۡكِتَٰبِ وَٱلنَّبِيِّ‍ۧنَ وَءَاتَى ٱلۡمَالَ عَلَىٰ حُبِّهِۦ ذَوِي ٱلۡقُرۡبَىٰ وَٱلۡيَتَٰمَىٰ وَٱلۡمَسَٰكِينَ وَٱبۡنَٱلسَّبِيلِ وَٱلسَّآئِلِينَ وَفِي ٱلرِّقَابِ وَأَقَامَ ٱلصَّلَوٰةَ وَءَاتَى ٱلزَّكَوٰةَ وَٱلۡمُوفُونَ بِعَهۡدِهِمۡ إِذَا عَٰهَدُواْۖ وَٱلصَّٰبِرِينَ فِي ٱلۡبَأۡسَآءِ وَٱلضَّرَّآءِ وَحِينَ ٱلۡبَأۡسِۗ أُوْلَٰٓئِكَ ٱلَّذِينَ صَدَقُواْۖ وَأُوْلَٰٓئِكَ هُمُ ٱلۡمُتَّقُونَ ١٧٧

It is not Al-Birr (piety, righteousness, and every act of obedience to Allah) that you turn your faces towards the east and (or) the west (in prayer); but Al-Birr is (the quality of) the one who believes in Allah, the Last Day, the Angels, the Book, the Prophets; and gives wealth in spite of love for it, to the kinsfolk, to the orphans, and to Al-Masakin (the needy), and to the wayfarer, and to those who ask, and to set slaves free; perform As-Salaat (the prayer), and gives the Zakat (obligatory charity); and who fulfil their covenant when they make it, and who are patient in extreme poverty and ailment (disease) and at the time of fighting (during the battles). Such are the people of the truth and they are Al-Muttaqun (the pious).

Surah 2 Al-Baqarah Verse 177

• Similar message about giving is to be noted elsewhere in the Quran, as in:

And those who, before them, had homes (in Al-Madinah) and had adopted the Faith, love those who emigrated to them, and have no jealousy in their breasts for that which they have been given, and give them preference over themselves even though they were in need of that. And whosoever is saved from his own covetousness, such are they who will be the successful.

Surah 59 Al-Hashr Verse 9

• …give them preference over themselves even though they were in need of that - This is in praise of the Ansar, the Muslims of Al-Madinah. When the emigrants came from Makkah and other places to their city, they offered their gardens and oases to the Prophet (pbuh) with the request that he distribute them among their emigrant brethren in faith. The Prophet (pbuh) said: ‘These people do not know gardening: they have come from a region where there are no gardens. Could it not be that you (the Ansar) continue to work in the gardens and oases and make the emigrants partners in the produce?’ The Ansar submitted: We have heard and obeyed. Thereupon the emigrants said: We have never seen any people so self-sacrificing as the Ansar, for they would work and labor and make us partners in the produce. We think they would thus be entitled to all spiritual rewards. The Prophet (pbuh) said: ‘Nay, as long as you would praise them and pray for their well-being, you also would get your rewards’. Then, when the territory of the Bani an-Nadir was taken, the Prophet (pbuh) made this proposal to the Ansar: ‘Now one way of managing it is that your properties and the gardens and the oases left by the Jews be combined together and then the whole distributed among you and the emigrants. The second way is that you take back your properties, and the lands vacated by the Jews be distributed among the emigrants’. The Ansar said: You may please distribute these evacuee properties among the emigrants and may give them of our properties also as you please. At this Abu Bakr cried out: May Allah reward you, O assembly of the Ansar, with the best of everything. Thus, with the willing consent of the Ansar the properties left by the Jews were distributed only among the emigrants, and from among the Ansar only Abu Dujanah, Sahl bin Hunaif and (according to some) Harith bin as-Simmah were given shares, for they were poor people. The same self-sacrificing spirit was shown by the Ansar when the territory of Bahrain was annexed to the Islamic State. The Prophet (pbuh) wished that the conquered lands of that territory be given to the Ansar, but they submitted: We would not take any share from it unless a similar share was given to our emigrant brothers. Allah has praised the Ansar for this very spirit of self-sacrifice.
• …is saved from his own covetousness-The word used here means “is saved” and not “was safe”, for without Allah's help and succor no one can attain to the wealth of the heart (liberal-mindedness) by his own power and effort. This is a blessing of Allah, which one can attain only by Allah’s bounty and grace. The word shuhha is used for stinginess and miserliness in Arabic. But when this word is attributed to the self of man, it becomes synonymous with narrow-mindedness, niggardliness, mean spiritedness and small-heartedness, and not mere stinginess: it is rather the root cause of stinginess itself. Because of this very quality man avoids acknowledging even the good qualities of another, not to speak of recognizing his rights and discharging them. He wants that he alone should gather up everything in the world, and no one else should have anything of it. He never feels content with his own right, but usurps the rights of others, or at least wants to have for himself all that is good in the world and should not leave anything for others. On this very basis one’s being saved from this evil has been described in the Quran as a guarantee for success. The Prophet (pbuh) has counted it among the evilest qualities of man, which are the root cause of corruption and mischief. Jabir bin Abdullah has reported that the Prophet (pbuh) said: Avoid shuhha for it was shuhha which ruined the people before you. It incited them to shed each other’s blood and make the sacred and forbidden things of others lawful for themselves. The tradition of Abdullah bin Umar contains the following words: It led them to commit wickedness and they committed it. It commanded them to commit sins and they committed sin. It urged them to break off all connections with the kindred and they broke off all connections with them. Abu Hurairah has reported that the Prophet (pbuh) said: Faith and shuhha of the self cannot combine in one and the same heart. Abu Said Khudri has stated that the Prophet (pbuh) said: Two of the qualities are such that they cannot combine in a Muslim: stinginess and misbehavior.

And they give food in spite of their love for it (or for the love of Him), to the Miskin (the needy), the orphan and the captive.

Surah 76 Al-Insan Verse 8

It is recorded in the Sahihayn that Abu Hurairah narrated that the Prophet (pbuh) said: ‘The best charity is when you give it away while still healthy and thrifty, hoping to get rich and fearing poverty’.

But he has not attempted to pass on the path that is steep (path which will lead to goodness and success). And what will make you know the path that is steep? (It is) freeing a neck (slave) Or giving food in a day of hunger (famine).

Surah 90 Al-Balad Verses 11-14

يَٰٓأَيُّهَاٱلَّذِينَ ءَامَنُواْ كُتِبَ عَلَيۡكُمُ ٱلصِّيَامُ كَمَا كُتِبَ عَلَى ٱلَّذِينَ مِن قَبۡلِكُمۡ لَعَلَّكُمۡ تَتَّقُونَ ١٨٣

O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious).

Surah 2 Al-Baqarah Verse 183

• In this verse ‘those before you’ implies that there is no religion in which fasting was not prescribed, and this is mentioned and recorded in historical records. Therefore, Encyclopedia Britannica writes that all the religions of the world mention fasting. There is not even one religion that is without the concept of fasting.
• In the religions of ancient peoples and civilizations, fasting was a practice to prepare persons, especially priests and priestesses, to approach the deities. In the Hellenistic mystery religions (e.g., the healing cult of the god Asclepius), the gods were thought to reveal their divine teachings in dreams and visions only after a fast that required the total dedication of the devotees. Among the pre-Columbian peoples of Peru, fasting often was one of the requirements for penance after an individual had confessed sins before a priest. In many cultures the practice was considered a means to assuage an angered deity or to aid in resurrecting a deity who was believed to have died (e.g., a god of vegetation). In the religions of traditional or preliterate peoples, fasting is often practiced before and during a vision quest (e.g., among the North American Indian peoples of the Great Plains and the Pacific Northwest). Among the Evenk (also called Evenki, formerly Tungus) of Siberia, shamans (religious personages thought to have the power to heal and to communicate psychically) often receive their initial visions not with a quest but rather after an unexplained illness; after the initial vision, however, they fast and train themselves to see further visions and to control spirits. Priestly societies among the Pueblo Indians of the American Southwest fast during retreats before major ceremonies connected with seasonal changes.
• Fasting for special purposes or before or during special sacred times is a characteristic of the major religions of the world. In Jainism, for example, fasting according to certain prescribed rules and practicing certain types of meditation leads to trances that enable individuals to disassociate themselves from the world and reach a transcendent state. Buddhist monks of the Theravāda school fast on certain holy days (uposatha) of the month. In China prior to 1949, it was customary to observe a fixed period of fasting and abstinence before the sacrifice during the night of the winter solstice, a time when the heavenly Yang (positive energy) principle was believed to begin its new cycle. In India, Hindu sadhus (holy men) are admired for their frequent personal fasts for various reasons.

وَإِن طَلَّقۡتُمُوهُنَّ مِن قَبۡلِ أَن تَمَسُّوهُنَّ وَقَدۡ فَرَضۡتُمۡ لَهُنَّ فَرِيضَةٗ فَنِصۡفُ مَا فَرَضۡتُمۡ إِلَّآ أَن يَعۡفُونَ أَوۡ يَعۡفُوَاْ ٱلَّذِي بِيَدِهِۦ عُقۡدَةُ ٱلنِّكَاحِۚ وَأَن تَعۡفُوٓاْ أَقۡرَبُ لِلتَّقۡوَىٰۚ وَلَا تَنسَوُاْ ٱلۡفَضۡلَ بَيۡنَكُمۡۚ إِنَّ ٱللَّهَ بِمَا تَعۡمَلُونَ بَصِيرٌ ٢٣٧

And if you divorce them before you have touched them, and you have appointed to them the Mahr (bridal money), then pay half of that (Mahr), unless they agree to forego it, or he (the husband), in whose hands is the marriage tie, agrees to forego and give her full appointed Mahr. And to forego and give (her the full Mahr) is nearer to At-Taqwa (piety, righteousness). And do not forget liberality between yourselves. Truly, Allah is All-Seer of what you do.

Surah 2 Al-Baqarah Verse 237

• And do not forget liberality between yourselves - The tone of the verse, on the whole, is based upon the principle of ‘fair manner’ and ‘benevolence’. It emphasizes that even divorce and separation should not be mingled with any dispute, conflict and opposition originated from the sense of revengefulness. On the contrary, it should be based on nobility, generosity and forgiveness.

وَقَالَ لَهُمۡ نَبِيُّهُمۡ إِنَّ ٱللَّهَ قَدۡ بَعَثَ لَكُمۡ طَالُوتَ مَلِكٗاۚ قَالُوٓاْ أَنَّىٰ يَكُونُ لَهُ ٱلۡمُلۡكُ عَلَيۡنَا وَنَحۡنُ أَحَقُّ بِٱلۡمُلۡكِ مِنۡهُ وَلَمۡ يُؤۡتَ سَعَةٗ مِّنَ ٱلۡمَالِۚ قَالَ إِنَّ ٱللَّهَٱصۡطَفَىٰهُ عَلَيۡكُمۡ وَزَادَهُۥ بَسۡطَةٗ فِي ٱلۡعِلۡمِ وَٱلۡجِسۡمِۖ وَٱللَّهُ يُؤۡتِي مُلۡكَهُۥ مَن يَشَآءُۚ وَٱللَّهُ وَٰسِعٌ عَلِيمٞ ٢٤٧

And their Prophet (Samuel) said to them, “Indeed Allah has appointed Talut (Saul) as a king over you”. They said, “How can he be a king over us when we are fitter than him for the kingdom, and he has not been given enough wealth”. He said: “Verily, Allah has chosen him above you and has increased him abundantly in knowledge and stature. And Allah grants His kingdom to whom He wills. And Allah is All-Sufficient for His creatures’ needs, All-Knower”.

Surah 2 Al-Baqarah Verse 247

• When the Israelites asked their Prophet to appoint a king over them, he appointed Talut (Saul), who was then a soldier. But, Talut was not a descendant of the house of kings among them, which was exclusively in the offspring of Yahudha (Judah). They said that Talut was also poor and did not have the wealth that justifies him being king. Some people stated that Talut used to bring water to the people, while others stated that his profession was dyeing skins. The Jews, thus, disputed with their Prophet while they were supposed to obey him and to say good words to him.
• The unfavorable reaction of the people to the divine appointment was based on temporal considerations which are known to the limited and narrow views, as was the case with the angels regarding the vicegerency of Adam. The answer to this criticism is almost the same that it was Allah’s selection and the selection is based on the extensity and the intensity of knowledge, strength and character and that the Kingdom is Allah’s and He alone has the right to give it to anyone whom He likes, but His liking is not arbitrary or unreasonable.

لَآ إِكۡرَاهَ فِي ٱلدِّينِۖ قَد تَّبَيَّنَ ٱلرُّشۡدُ مِنَ ٱلۡغَيِّۚ فَمَن يَكۡفُرۡ بِٱلطَّٰغُوتِ وَيُؤۡمِنۢ بِٱللَّهِ فَقَدِ ٱسۡتَمۡسَكَ بِٱلۡعُرۡوَةِ ٱلۡوُثۡقَىٰ لَا ٱنفِصَامَ لَهَاۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ ٢٥٦

There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower.

Surah 2 Al-Baqarah Verse 256

• A verse of similar import can be found elsewhere in the Quran, as in:

And whosoever submits his face (himself) to Allah, while he is a Muhsin, then he has grasped the most trustworthy handhold. And to Allah return all matters for decision.

Surah 31 Luqman Verse 22

• The righteous Salaf explained the meaning of the most trustworthy handhold in various ways, all of which indicate the same meaning:

Ibn Abbas, Saeed ibn Jubayr and Ad-Dahhak said: It means the word of Tawhid (la ilaha illallah).

Anas ibn Maalik said: It is the Quran.

Mujahid said: It is faith.

Al-Saddi said: It is Islam.

It has been stated that reason why it is called a most trustworthy handhold is because it leads to Paradise. That includes Islam, faith, the Quran and the word of Tawhid (la ilaha il-Allah). Each of the scholars focused on one of these meanings, which are all close in meaning.

• There are two criteria that are essential to the grasping of the most trustworthy handhold:

1. Disbelief in Taghut and belief in Allah
2. Submission of face to Allah while being a Muhsin

• Literally Taghut means anyone who exceeds his legitimate limits. In the Quranic terminology, however, it refers to the creature who exceeds the limits of his creatureliness and arrogates to himself godhead and lordship. There are three stages of man’s transgression and rebellion against Allah. The first stage is that one acknowledges in principle that obedience to Allah is right, but disregards it in practice. This is fisq (transgression). The second stage is that one not only disobeys but also rejects obedience in principle, and thus either refuses to become the subject of anyone at all or adopts someone other than Allah as the object of service and devotion. This is kufr (infidelity). The third stage is that one not only rebel against one’s Lord but also imposes one’s own will (in disregard of the Will of Allah) on Allah’s world and Allah’s creatures. Anyone who reaches such a point is termed taghut and no one can be a true believer in Allah unless the authority of such a taghut is rejected.
• ‘submits his face’ means performs good deeds and actions in sincerity for his Lord with faith and awaiting the reward with Allah.
• Muhsin is defined as a good-doer who performs good deeds totally for Allah’s sake only without any show off or to gain praise or fame, and in accordance with the Sunnah of Allah’s Messenger. The root of the word Ihsan is husn, which means doing something in a goodly manner. One standard of conduct is merely to perform the task entrusted to one. The other and the higher standard is to perform that task in a wholesome manner, to devote all one’s capacities and resources to its fulfilment, to do one’s duty with all one’s heart. The first standard is that of ordinary obedience for which it is enough that a man should fear Allah. The other and higher standard is that of Ihsan (moral and spiritual excellence) for which it is necessary that one should have a strong love for Allah and a profound attachment to Him

Verily, as for those who believed and did righteous deeds, certainly We shall not make the reward of anyone who does his (righteous) deeds in the most perfect manner to be lost. [Surah 18 Al-Kahf Verse 30]

And again:

Those who avoid At-Taghut by not worshipping them and turn to Allah, for them are glad tidings; so, announce the good news to My slaves – Those who listen to the Word and follow the best thereof, those are (the ones) whom Allah has guided and those are the men of understanding. [Surah 39 Az-Zumar Verses 17-18]

كُنتُمۡ خَيۡرَ أُمَّةٍ أُخۡرِجَتۡ لِلنَّاسِ تَأۡمُرُونَ بِٱلۡمَعۡرُوفِ وَتَنۡهَوۡنَ عَنِ ٱلۡمُنكَرِ وَتُؤۡمِنُونَ بِٱللَّهِۗ وَلَوۡ ءَامَنَ أَهۡلُ ٱلۡكِتَٰبِ لَكَانَ خَيۡرٗا لَّهُمۚ مِّنۡهُمُ ٱلۡمُؤۡمِنُونَ وَأَكۡثَرُهُمُ ٱلۡفَٰسِقُونَ ١١٠

You (true believers in Islamic Monotheism) are the best of peoples ever raised up for mankind; you enjoin Al-Maruf (good, all that Islam has ordained) and forbid Al-Munkar (evil, all that Islam has forbidden), and you believe in Allah. And had the people of the Scripture (Jews and Christians) believed, it would have been better for them; among them are some who have Faith, but most of them are Al-Fasiqun (disobedient and rebellious against Allah’s commands).

Surah 3 Al-Imran Verses 110

• It is interesting that the reason stated for being the best of nations (for Muslims) is the fulfilment of the dictum of ‘enjoining the right and forbidding the wrong’, and ‘belief in Allah’. This shows that the improvement of human society, without belief in Allah and not being accompanied with invitation to the Truth and struggling against corruption, is impossible.

وَمَا كَانَ لِنَفۡسٍ أَن تَمُوتَ إِلَّا بِإِذۡنِ ٱللَّهِ كِتَٰبٗا مُّؤَجَّلٗاۗ وَمَن يُرِدۡ ثَوَابَ ٱلدُّنۡيَا نُؤۡتِهِۦ مِنۡهَا وَمَن يُرِدۡ ثَوَابَ ٱلۡأٓخِرَةِ نُؤۡتِهِۦ مِنۡهَاۚ وَسَنَجۡزِي ٱلشَّٰكِرِينَ ١٤٥

And no person can ever die except by Allah’s Leave and at an appointed term. And whoever desires a reward in (this) world, We shall give him of it; and whoever desires a reward in the Hereafter, We shall give him thereof. And We shall reward the grateful.

Surah 3 Al-Imran Verse 145

• The word sawab denotes recompense and reward. The reward in (this) world signifies the totality of benefits and advantages which a man receives as a consequence of his actions and efforts within the confines of this world. The reward in the Hereafter denotes the benefits that a man will receive in the lasting World to come as the fruits of his actions and efforts. From the Islamic point of view, the crucial question bearing upon human morals is whether a man keeps his attention focused on the worldly results of his endeavors or on the results which will accrue to him in the Next World.
• The grateful are those who fully appreciate Allah’s favour in making the true religion available to them, and thereby intimating to them knowledge of a realm that is infinitely vaster than this world. Such people appreciate that Allah has graciously informed them of the truth so that the consequences of human endeavor are not confined to the brief span of earthly life but cover a vast expanse, embracing both the present life and the much more important life of the Hereafter.

The ungrateful ones are those who persist in a narrow preoccupation with earthly matters. They are those who disregard the evil consequences of unrighteousness in the Hereafter, seizing everything which appears to yield benefits and advantages in this world, and who are not prepared to devote their time and energy to those acts of goodness which promise to bear fruit in the Hereafter and which are either unlikely to yield earthly advantages or are fraught with risks. Such people are ungrateful and lack appreciation of the valuable knowledge vouchsafed to them by Allah.

فَبِمَا رَحۡمَةٖ مِّنَ ٱللَّهِ لِنتَ لَهُمۡۖ وَلَوۡ كُنتَ فَظًّا غَلِيظَ ٱلۡقَلۡبِ لَٱنفَضُّواْ مِنۡ حَوۡلِكَۖ فَٱعۡفُ عَنۡهُمۡ وَٱسۡتَغۡفِرۡ لَهُمۡ وَشَاوِرۡهُمۡ فِي ٱلۡأَمۡرِۖ فَإِذَا عَزَمۡتَ فَتَوَكَّلۡ عَلَى ٱللَّهِۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُتَوَكِّلِينَ ١٥٩

And by the Mercy of Allah, you (Muhammad, pbuh) dealt with them (believers, Companions) gently. And had you been severe and harsh-hearted, they would have broken away from about you; so, pass over (their faults), and ask (Allah’s) forgiveness for them; and consult them in the affairs. Then when you have taken a decision, put your trust in Allah; certainly, Allah loves those who put their trust (in Him).

Surah 3 Al-Imran Verse 159

2. Inside consultation, there lies sympathy, development of talents, recognition of friends from enemies, selecting the best attitude, creation of kindness and love, and a practical lesson for others.

لَا تَحۡسَبَنَّ ٱلَّذِينَ يَفۡرَحُونَ بِمَآ أَتَواْ وَّيُحِبُّونَ أَن يُحۡمَدُواْ بِمَا لَمۡ يَفۡعَلُواْ فَلَا تَحۡسَبَنَّهُم بِمَفَازَةٖ مِّنَ ٱلۡعَذَابِۖ وَلَهُمۡ عَذَابٌ أَلِيمٞ ١٨٨

Think not that those who rejoice in what they have done (or brought about), and love to be praised for what they have not done – think not you that they are rescued from the torment, and for them is a painful torment.

Surah 3 Al-Imran Verse 188

• The Sahih recorded that the Prophet said, He who claims to do what he has not done, is just like a person who wears two robes made of falsehood

Imam Ahmad recorded that Marwan told his guard Rafi to go to Ibn Abbas and proclaim to him, “If every person among us who rejoices with what he has done and loves to be praised for what he has not done will be tormented, we all will be tormented.”. 

Ibn Abbas said, “The Prophet asked them about something, and they hid its knowledge, giving him an incorrect answer. They parted after showing off and rejoicing in front of him because they answered him, so they pretended, and they were delighted that they hid the correct news about what he had asked them”.

Al-Bukhari recorded that Abu Said Al-Khudri said, “During the time of the Messenger of Allah, when the Messenger would go to battle, some hypocrite men would remain behind and rejoice because they did not accompany the Prophet in battle. When the Messenger would come back, they would ask him to excuse them swearing to having some excuse, and wanting to be praised for that which they did not do”.

• Basically, people are divided into three groups:

1. Those who strive with effort and endeavour and intend that none know it but Allah.  The example of this group is those who say: We feed you seeking Allah’s Countenance only. We wish for no reward, nor thanks from you (V 76:9). These also are always fearful of acceptance of their good deeds by Allah and are therefore humble and striving. They are defined in the Quran as: And those who give that (their charity) which they give (and also do other deeds) with their hearts full of fear (whether their alms and charities have been accepted or not), because they are sure to return to their Lord (for reckoning) (V 23:60).

2. Those who work with the motive that people know it and praise them; such rejoice in what they have done – focusing on the outward aspects and showing off to garner more praise. Busy in such exercise, they often turn into the third category.

3. Those who expect people to praise them without doing anything good. This pre requisites playing fraud upon others (as much as upon oneself).

• There are always some hypocrites in the society who like to be treated, in spite of their hypocrisy, as the believers. It is exactly similar to the cowards who wish to be entitled with bravery, and the ignorant and people with a little knowledge who are pleased to be called ‘learned’. Sometimes they appear in the society with a state to inspire people that they have the best titles and ranks. But these persons are some deceitful ones who never embrace prosperity.

Such people expected praises to be lavished upon them for being Allah-fearing, devout and pious, for being sincere servants of the true faith, for being defenders of Allah’s Law and for having reformed and purified the lives of people, even though none of this might be true. They wanted people to go about trumpeting that such and such a person had made great sacrifices in the cause of Allah and had sincerely guided people to the right way even though the facts might be the reverse of what they claimed.

مَّآ أَصَابَكَ مِنۡ حَسَنَةٖ فَمِنَ ٱللَّهِۖ وَمَآ أَصَابَكَ مِن سَيِّئَةٖ فَمِن نَّفۡسِكَۚ وَأَرۡسَلۡنَٰكَ لِلنَّاسِ رَسُولٗاۚ وَكَفَىٰ بِٱللَّهِ شَهِيدٗا ٧٩

Whatever of good reaches you, is from Allah, but whatever of evil befalls you, is from yourself. And We have sent you (O Muhammad, pbuh) as a Messenger to mankind, and Allah is Sufficient as a Witness.

Surah 4 An-Nisa Verse 79

• The idea is reflected in a similar Verse elsewhere in the Quran, as in:

And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much.

Surah 42 Ash-Shura Verse 30

An affliction which befalls us is a punishment for a sin or evil we have committed. However, if we were punished for every sin we commit in this world, we would never be free from afflictions. We would be punished for every action in our everyday life that is displeasing to Allah Almighty, and we would never be free from calamities. This means that Allah Almighty, Whose mercy surpasses His wrath, overlooks many of our misdeeds and forgives us many times in a day. In fact, the conclusive part of the verse expresses this reality: “… And He pardons much.”

• This is also apparent from other verses of the Quran, as in:

And if Allah were to punish men for that which they earned. He would not leave a moving (living) creature on the surface of the earth; but he gives respite to an appointed term, and when their term comes, then verily, Allah is Ever All-Seer of His slaves.

Surah 35 Fatir Verse 35

And if Allah were to seize mankind for their wrongdoing, He would not leave on it (the earth) a single moving (living) creature, but He postpones them for an appointed term and when their term comes, neither can they delay nor can they advance it an hour (or a moment).

Surah 16 An-Nahl Verse 61

۞لَّا خَيۡرَ فِي كَثِيرٖ مِّن نَّجۡوَىٰهُمۡ إِلَّا مَنۡ أَمَرَ بِصَدَقَةٍ أَوۡ مَعۡرُوفٍ أَوۡ إِصۡلَٰحِۢ بَيۡنَ ٱلنَّاسِۚ وَمَن يَفۡعَلۡ ذَٰلِكَ ٱبۡتِغَآءَ مَرۡضَاتِ ٱللَّهِ فَسَوۡفَ نُؤۡتِيهِ أَجۡرًا عَظِيمٗا ١١٤

There is no good in most of their secret talks except (in) him who orders Sadaqah (charity in Allah’s Cause), or Maruf (all the good and righteous deeds that Islam ordains), or conciliation between mankind; and he who does this, seeking the good pleasure of Allah, We shall give him a great reward.

Surah 4 An-Nisa Verse 114

• A more general directive is given elsewhere in the Quran, as in:

O you who believe! When you hold secret counsel, do it not for sin and wrongdoing, and disobedience towards the Messenger (pbuh), but do it for Al-Birr (righteousness) and At-Taqwa (virtues and piety); and fear Allah to whom you shall be gathered.

Surah 58 Al-Mujadilah Verse 9

• Imam Ahmad recorded that Umm Kulthum bint Uqbah said that she heard the Messenger of Allah, pbuh, saying, ‘He who brings about reconciliation between people by embellishing good or saying good things, is not a liar’. She also said, “I never heard him allow what the people say (lies) except in three cases: in war, bringing peace between people and the man’s speech (invented compliments) to his wife and her speech to her husband”. Umm Kulthum bint Uqbah was among the immigrant women who gave their pledge of allegiance to the Messenger of Allah, pbuh. Imam Ahmad recorded from Abu Ad-Darda that the Messenger of Allah, pbuh, said, ‘Should I tell you what is better than the grade of fasting, praying and Sadaqah’ They said, “Yes, O Allah’s Messenger!” He said, ‘Bringing reconciliation between people’. He also said, ‘Spoiling the relationship (between people) is the destroyer’. 

۞وَٱتۡلُ عَلَيۡهِمۡ نَبَأَ ٱبۡنَيۡ ءَادَمَ بِٱلۡحَقِّ إِذۡ قَرَّبَا قُرۡبَانٗا فَتُقُبِّلَ مِنۡ أَحَدِهِمَا وَلَمۡ يُتَقَبَّلۡ مِنَ ٱلۡأٓخَرِ قَالَ لَأَقۡتُلَنَّكَۖ قَالَ إِنَّمَا يَتَقَبَّلُ ٱللَّهُ مِنَ ٱلۡمُتَّقِينَ ٢٧

And (O Muhammad, pbuh) recite to them the story of the two sons of Adam (Habil and Qabil – Abel and Cain) in truth; when each offered a sacrifice (to Allah), it was accepted from the one but not from the other. The latter said to the former: “I will surely kill you”. The former said: “Verily, Allah accepts only from those who are Al-Muttaqun (the pious)”.

Surah 5 Al-Maidah Verse 27

• The pinnacle of earthly bliss was reached when Adam and Eve witnessed the birth of their first children, a set of twins. The twins were Cain (Qabil) and his sister. Later Eve gave birth to a second set of twins, Abel (Habil) and his sister. Cain tilled the land while Abel raised cattle. Allah revealed to Adam that he should marry each son to the twin sister of the other. Adam instructed his children according to Allah’s command, but Cain was displeased with the partner chosen for him, for Abel’s twin sister was not as beautiful as his own. He rebelled against Allah’s command by refusing to accept his father’s advice. Adam was in a dilemma. He wanted peace and harmony in his family, so he invoked Allah for help. Allah commanded that each son offer a sacrifice, and he whose offering was accepted would have right on his side. Abel offered his best camel (or sheep) while Cain offered his worst grain (or plant). His sacrifice was not accepted by Allah because of his disobedience to his father and the insincerity in his offering.

لَوۡلَا يَنۡهَىٰهُمُ ٱلرَّبَّٰنِيُّونَ وَٱلۡأَحۡبَارُ عَن قَوۡلِهِمُ ٱلۡإِثۡمَ وَأَكۡلِهِمُ ٱلسُّحۡتَۚ لَبِئۡسَ مَا كَانُواْ يَصۡنَعُونَ ٦٣

Why do not the Rabbaniyyun and the Ahbar forbid them from uttering sinful words and from eating illegal things. Evil indeed is that which they have been performing.

Surah 5 Al-Maidah Verse 63

• The Rabbaniyyun are the scholars who are in positions of authority, while the Ahbar are the regular scholars. The terms are associated with the Jewish scholars.
• Imam Ahmad recorded from Jarir that the Messenger of Allah, pbuh, said, ‘There is no people among whom there are those who commit sins, while the rest are more powerful and mightier than the sinners, yet they do not stop them, but Allah will send a punishment upon them’.
• Ibn Abi Hatim recorded that Yahya bin Yamar said, “Ali bin Abi Talib once gave a speech, which he started by praising Allah and thanking Him. He then said, ‘O people! Those who were before you were destroyed because they committed sins and the Rabbaniyyun and Ahbar did not forbid them from evil. When they persisted in sin, they were overcome by punishment. Therefore, enjoin righteousness and forbid evil before what they suffered also strikes you. Know that enjoining righteousness and forbidding evil does not reduce the provision or shorten the term of life’”.
• Ibn-Abbas, the famous commentator, has been narrated from that he used to say: “This verse is the most intensive verse which scorns and blames the undutiful and indifferent scholars”.

وَلَقَدۡ أَرۡسَلۡنَآ إِلَىٰٓ أُمَمٖ مِّن قَبۡلِكَ فَأَخَذۡنَٰهُم بِٱلۡبَأۡسَآءِ وَٱلضَّرَّآءِ لَعَلَّهُمۡ يَتَضَرَّعُونَ ٤٢ فَلَوۡلَآ إِذۡ جَآءَهُم بَأۡسُنَا تَضَرَّعُواْ وَلَٰكِن قَسَتۡ قُلُوبُهُمۡ وَزَيَّنَ لَهُمُ ٱلشَّيۡطَٰنُ مَا كَانُواْ يَعۡمَلُونَ ٤٣ فَلَمَّا نَسُواْ مَا ذُكِّرُواْ بِهِۦ فَتَحۡنَا عَلَيۡهِمۡ أَبۡوَٰبَ كُلِّ شَيۡءٍ حَتَّىٰٓ إِذَا فَرِحُواْ بِمَآ أُوتُوٓاْ أَخَذۡنَٰهُم بَغۡتَةٗ فَإِذَا هُم مُّبۡلِسُونَ ٤٤

Verily, We sent (Messengers) to many nations before you (O Muhammad, pbuh). And We seized them with extreme poverty and loss in health (with calamities) so that they might humble themselves (believe with humility). When Our torment reached them, why then they did not humble themselves? But their hearts became hardened, and Shaitan (Satan) made fair-seeming to them that which they used to do. So, when they forgot (the warning) with which they had been reminded, We opened for them the gates of every (pleasant) thing, until in the midst of their enjoyment in that which they were given, all of a sudden, We took them (in punishment), and lo! They were plunged into destruction with deep regrets and sorrows.

Surah 6 Al-Anam Verses 42-44

• The Prophet, pbuh, said, ‘When you see blessings and wealth raining upon someone – though he is deep in sin and disobedience – then know, that he is being lured into destruction, that is, his affluence is an indicator of his being seized in punishment’. (Narrated by Ahmad from Aqabah ibn Amir).

• Hasan Al-Basri said, “Whoever Allah gives provision and he thinks that Allah is not testing him, has no wisdom. Whoever has little provision and thinks that Allah will not look at (provide for) him, has no wisdom.”

1. Allah tests people through adversity, hardship, poverty and mental and emotional pain so that people remember Allah and seek help from Him. It is not to harm or torture them. Therefore, when someone is going through a suffering or when a natural disaster strikes instead of complaining or whining to people they should let go of their ego, humble themselves and turn to Allah. The purpose behind sending calamities is humility. This allows us to reflect on ourselves. Adversity comes to detach us from the world, to cleanse our hearts from the love of this world.

2. Allah sends punishments gradually. He gives minor punishments so that people will become humble. When people do not recognize the signs, gates of abundant provisions are opened upon them, and then suddenly they are taken by bigger calamity. Giving respite to evildoers and preparing welfare and comfortable life for offenders is one of Allah’s ways of treatment. The world and its bounties can be both a favor and indignation. It depends to whom they are given.

وَهَٰذَا كِتَٰبٌ أَنزَلۡنَٰهُ مُبَارَكٞ مُّصَدِّقُ ٱلَّذِي بَيۡنَ يَدَيۡهِ وَلِتُنذِرَ أُمَّ ٱلۡقُرَىٰ وَمَنۡ حَوۡلَهَاۚ وَٱلَّذِينَ يُؤۡمِنُونَ بِٱلۡأٓخِرَةِ يُؤۡمِنُونَ بِهِۦۖ وَهُمۡ عَلَىٰ صَلَاتِهِمۡ يُحَافِظُونَ ٩٢

And this (the Quran) is a blessed Book which We have sent down, confirming (the revelations) which came before it, so that you may warn the Mother of Towns (i.e., Makkah) and all those around it. Those who believe in the Hereafter believe in it (the Quran), and they are constant in guarding their Salat (prayers).

Surah 6 Al-Anam Verse 92

• Similar Verses about constancy of worship/deeds have been provided elsewhere in the Quran, as in:

And we (angels) descend not except by the Command of your Lord (O Muhammad, pbuh). To Him belongs what is before us and what is behind us, and what is between those two, and your Lord is never forgetful. Lord of the heavens and the earth, and all that is between them, so worship Him (Alone) and be constant and patient in His worship. Do you know of any who is similar to Him?

Surah 19 Maryam Verses 64-65

And verily, I (Allah) am indeed Forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them (till his death).

Surah 20 Ta-Ha Verse 82

Verily, man was created very impatient; Irritable (discontented) when evil touches him; And niggardly when good touches him; Except those devoted to Salat (prayers). Those who remain constant in their Salat (prayers)…

Surah 70 Al-Maarij Verses 19-23

• The Prophet of Allah (pbuh) was asked about the most beloved good deed to Allah, to which he replied, ‘That which is most regular and constant even if it is little in amount’. Consistency in deeds is thus a founding principle of Islamic Personality. Let us see the points of benefit with respect to consistency:

1. Consistency adds value. It elevates a deed even if it is small. The scholars would say, “A consistent deed—even if it is small—is better than a huge deed that is inconsistent.”
2. Consistency perpetuates reward. If an actor is prevented from completing a consistent deed due to a valid reason, he is rewarded as though he had completed the action. Allah’s Messenger (pbuh) said, ‘If a person becomes sick or travels, he will have the same reward as when he was healthy or not travelling’.
3. Consistency does not demand an actor exhaust and overburden himself. Bukhari reports that Allah’s Prophet (pbuh) said, ‘The religion is easy. No one makes the religion difficult except that it will overwhelm him. So, engage in good deeds with moderation—without excess and neglect and come as close as you can to that, and receive the glad tidings (that you will be rewarded for your consistency in deed even if the deed is small). And seek support (by worshipping Allah) in the morning, afternoon and the last hours of the night’. In other words, spread the act of worship throughout the day so that it is manageable, sustainable and conducive to worship, and does not become overwhelming.
4. The previous point ensures the energy and enthusiasm of the actor. The Prophet of Allah (pbuh) said, ‘Upon you is that which you have the ability to do. Allah will never become bored (and will thus continue to reward you) until you yourself become bored (with doing good deeds). Verily, the most beloved deeds to Allah are that which are the most consistent even in small amounts’.
5. Consistency becomes easier overtime and builds up to Ihsan. Allah said, “And those who persevere for Us ― We will surely guide them to Our ways. And indeed, Allah is with the Muhsinun.” [29:69]
6. Consistency deepens Allah’s love for the actor in addition to the action itself. The Messenger of Allah (pbuh) informed about what Allah says, ‘My slave does not draw nearer to Me with anything more beloved to Me than the faraid (obligatory deeds) that I have imposed upon him. And My slave continues to draw close to Me with the nawafil (voluntary deeds) until such that I love him. And when I love him, I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his foot with which he walks. If he were to ask Me, I would give him. If he were to seek refuge with Me, I would give him refuge’.
7. Consistency flourishes in times of ease. Tirmidhi reports that the Prophet (pbuh) said, ‘Acquaint yourself to Allah in times of ease, He will acquaint Himself with you in times of hardship’.
8. ‘…even if little in amount’ is an encouragement for all to intend and practice consistency, thus securing its benefits.

وَإِذۡ قَالَتۡ أُمَّةٞ مِّنۡهُمۡ لِمَ تَعِظُونَ قَوۡمًا ٱللَّهُ مُهۡلِكُهُمۡ أَوۡ مُعَذِّبُهُمۡ عَذَابٗا شَدِيدٗاۖ قَالُواْ مَعۡذِرَةً إِلَىٰ رَبِّكُمۡ وَلَعَلَّهُمۡ يَتَّقُونَ ١٦٤ فَلَمَّا نَسُواْ مَا ذُكِّرُواْ بِهِۦٓ أَنجَيۡنَا ٱلَّذِينَ يَنۡهَوۡنَ عَنِ ٱلسُّوٓءِ وَأَخَذۡنَا ٱلَّذِينَ ظَلَمُواْ بِعَذَابِۢ بَ‍ِٔيسِۢ بِمَا كَانُواْ يَفۡسُقُونَ ١٦٥

And when a community among them said: “Why do you preach to a people whom Allah is about to destroy or to punish with a severe torment?” (The preachers) said: “In order to be free from guilt before your Lord (Allah), and perhaps they may fear Allah”. So, when they forgot the reminding that had been given to them, We rescued those who forbade evil, but with a severe torment We seized those who did wrong because they used to rebel against Allah’s Command (disobey Allah).

Surah 7 Al-Araf Verses 164-165

• By the command of Allah, hunting fish on the Sabbath was forbidden for this group of the Children of Israel (Jews) who were living on the bank of the sea. But, on that very day, fish were seen in a more tremendous amount, so that people’s mouths watered. This circumstance was a divine trial for them. Those people exceeded the law of Allah deceitfully, and, by making pools on the bank of the sea and banning the way of the fish therein, they captured them in those pools on Saturdays, which were easily hunted on Sundays. Then, they claimed that, according to the commandment, they had not hunted them on the Sabbath. The verse is talking about the Jews of that time and their act.
• It seems that, from the point of behavior, the Children of Israel were divided into three groups. One group, who formed the majority, were the violators of Divine Law. The second group were the sympathetic admonishers. The third group were those who were inattentive to the social evil affairs. The latter ones told the sympathetic admonishers not to make themselves tired, for their preaching would not affect the mischief makers and, in any case, the corruptors should be the dwellers of Hell. But those who enjoined right and forbade wrong said that their action was not useless. In so doing, they were prompted by, a sense of duty, to bring back the evil-doers to the right path, and if the latter did not respond to their call, they would at least be able to establish before their Lord that for their part they had fulfilled their duty to admonish the evil-doers. 
• A similar message is repeated later in the Quran, as in:

And fear the Fitnah (affliction and trial) which affects not in particular (only) those of you who do wrong (but it may afflict all the good and the bad people), and know that Allah is Severe in punishment.

Surah 8 Al-Anfal Verse 25

When the collective conscience of the society is weakened to a point whereby immoral practices are not suppressed, when people indulge in evils without any sense of shame and even go around vaunting their immoral deeds, when good people adopt a passive attitude and are content with being righteous merely in their own lives and are unconcerned with or silent about collective evils, then the entire society invites its doom. Such a society then becomes the victim of a scourge that does not distinguish between the grain and the chaff. What Allah’s directive seeks to impress upon people is that the reformatory mission of the Prophet (pbuh) and the cause he was inviting people to was the source of life and well-being for them both individually and collectively. People should bear in mind that if they fail to participate whole heartedly in the task to which they were invited and remain silent spectators to rampant evils, that would invite a scourge which would embrace all. It would afflict even those individuals who neither themselves committed evils nor were instrumental in spreading them and who might in fact have been righteous in their personal conduct. 

• Explaining the above verse (7:165) the Prophet (pbuh) remarked: 'Allah does not punish the generality of a people for the evil committed by a particular section of that people until they observe others committing evil and do not denounce it even though they are in a position to do so. And when they do that, Allah punishes all, the evil-doers and the people in general.' (Ahmad b. Hanbal. Musnad).

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَتَّخِذُوٓاْ ءَابَآءَكُمۡ وَإِخۡوَٰنَكُمۡ أَوۡلِيَآءَ إِنِ ٱسۡتَحَبُّواْ ٱلۡكُفۡرَ عَلَى ٱلۡإِيمَٰنِۚ وَمَن يَتَوَلَّهُم مِّنكُمۡ فَأُوْلَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ ٢٣

O you who believe! Take not for Auliya (supporters and helpers) your fathers and your brothers if they prefer disbelief to belief. And whoever of you does so, then he is one of the Zalimun (wrong-doers).

Surah 9 At-Taubah Verse 23

• Similar verses about the concept of ‘Preference’ in the Quran are as follows:

Those who prefer the life of this world instead of the Hereafter, and hinder (men) from the Path of Allah (i.e., Islam) and seek crookedness therein - They are far astray. [Surah 14 Ibrahim Verse 3]

Whoever disbelieved in Allah after his belief, except him who is forced thereto and whose heart is at rest with Faith; but such as open their breasts to disbelief, on them is wrath from Allah, and theirs will be a great torment. That is because they loved and preferred the life of this world over that of the Hereafter. And Allah guides not the people who disbelieve. [Surah 16 An-Nahl Verses 106-107]

[Firaun (Pharaoh)] said: “Believe you in him [Musa (Moses)] before I give you permission? Verily! He is your chief who taught you magic. So, I will surely cut off your hands and feet on opposite sides, and I will surely crucify you on the trunks of date-palms, and you shall surely know which of us [I (Firaun) or the Lord of Musa (Allah)] can give the severe and more lasting torment”. They said: “We prefer you not over the clear signs that have come to us, and to Him (Allah) Who created us. So, decree whatever you desire to decree, for you can only decree (regarding) this life of the world”. [Surah 20 Ta-Ha Verses 71-72]

And as for Thamud, We showed and made clear to them the Path of Truth (Islamic Monotheism) through Our Messenger, but they preferred blindness to guidance, so the Saiqah (a destructive awful cry, torment, a thunderbolt) of disgracing torment seized them, because of what they used to earn. [Surah 41 Fussilat Verse 17]

But when there comes the greatest catastrophe (i.e., the Day of Recompense). The Day when man shall remember what he strove for; And Hell-fire shall be made apparent in full view for (every) one who sees; Then, for him who Tagha (transgressed all bounds, in disbelief, oppression and evil deeds of disobedience to Allah); And preferred the life of this world (by following his evil desires and lusts); Verily, his abode will be Hell-fire. [Surah 79 An-Naziat Verses 34-39]

Indeed, whosoever purifies himself (by avoiding polytheism and accepting Islamic Monotheism) shall achieve success; And remembers (glorifies) the Name of his Lord (worships none but Allah), and prays. Nay, you prefer the life of this world; Although the Hereafter is better and more lasting. [Surah 87 Al-Ala Verses 14-17]

فَلَا تُعۡجِبۡكَ أَمۡوَٰلُهُمۡ وَلَآ أَوۡلَٰدُهُمۡۚ إِنَّمَا يُرِيدُ ٱللَّهُ لِيُعَذِّبَهُم بِهَا فِي ٱلۡحَيَوٰةِٱلدُّنۡيَا وَتَزۡهَقَ أَنفُسُهُمۡ وَهُمۡ كَٰفِرُونَ ٥٥

So, let not their wealth nor their children amaze you (O Muhammad, pbuh); in reality Allah’s plan is to punish them with these things in the life of this world, and that their souls shall depart (die) while they are disbelievers.

Surah 9 At-Taubah Verse 55

• A similar statement, with a little difference in recitation, is referred to in Verse No. 85 of the current Surah:

And let not their wealth or their children amaze you. Allah’s Plan is to punish them with these things in this world, and that their souls shall depart (die) while they are disbelievers.

ٱلۡمُنَٰفِقُونَ وَٱلۡمُنَٰفِقَٰتُ بَعۡضُهُم مِّنۢ بَعۡضٖۚ يَأۡمُرُونَ بِٱلۡمُنكَرِ وَيَنۡهَوۡنَ عَنِ ٱلۡمَعۡرُوفِ وَيَقۡبِضُونَ أَيۡدِيَهُمۡۚ نَسُواْ ٱللَّهَ فَنَسِيَهُمۡۚ إِنَّ ٱلۡمُنَٰفِقِينَ هُمُ ٱلۡفَٰسِقُونَ ٦٧

وَٱلۡمُؤۡمِنُونَ وَٱلۡمُؤۡمِنَٰتُ بَعۡضُهُمۡ أَوۡلِيَآءُ بَعۡضٖۚ يَأۡمُرُونَ بِٱلۡمَعۡرُوفِ وَيَنۡهَوۡنَ عَنِ ٱلۡمُنكَرِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤۡتُونَ ٱلزَّكَوٰةَ وَيُطِيعُونَ ٱللَّهَ وَرَسُولَهُۥٓۚ أُوْلَٰٓئِكَ سَيَرۡحَمُهُمُ ٱللَّهُۗ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٞ ٧١

The hypocrites, men and women, are one from another; they enjoin Al-Munkar (evil and all that Islam has forbidden) and forbid from Al-Maruf (good and all that Islam orders one to do). And they close their hands (from giving alms/spending in the way of Allah). They have forgotten Allah, so He has forgotten them. Verily, the hypocrites are the Fasiqun (rebellious, disobedient to Allah) …The believers, men and women, are Auliya (helpers, supporters) of one another; they enjoin Al-Maruf, and forbid from Al-Munkar; they perform As-Salat (the prayers), and give the Zakat (obligatory charity), and obey Allah and His Messenger. Allah will have His Mercy on them. Surely, Allah is All-Mighty, All-Wise.

Surah 9 At-Taubah Verses 67/71

On the one hand, are the hypocrites whose tongues are never tired of professing faith in Islam, but who are void of sincere faith, and whose conduct belies their professions. Though the outward label of Islam apparently makes both of them one community of Muslims, the real characteristics of the hypocritical Muslims are so different from those of the true Muslims that they have, in fact, become two different communities. The hypocritical Muslims, are neglectful of Allah, take interest in evil things and deviate from all that is good and never cooperate with true believers. In short, they are allies to one another and practically dissociate themselves from true believers and form a group of their own.

In contrast to them, the true believers, men and women, have practically become one community. All of them take interest in what is good, and abhor what is evil. They remember Allah day and night and cannot think of life without the constant remembrance of Allah. They are very generous in spending in the Way of Allah, and obey Him and His Messenger (pbuh) without any mental reservations. These common characteristics have dissociated them from the hypocrites and united them in one community and made them allies to one another.

يَٰٓأَيُّهَاٱلَّذِينَ ءَامَنُواْ ٱتَّقُواْٱللَّهَ وَكُونُواْ مَعَ ٱلصَّٰدِقِينَ ١١٩

O you who believe! Be afraid of Allah, and be with those who are true (in words and deeds).

Surah 9 At-Taubah Verse 119

• The believers are commanded in this verse to do two things. The first is that they should be in awe of Allah, and it is evident that the state of being wary of Allah is very effective in man from the point of training. When a person is wary of Allah, he not only avoids committing disgraceful actions, but also performs his duties. The second is that they ought to be with the truthful ones, and to make friends with some ones who are generally truthful. They should, therefore, avoid making friends with the liars.

إِنَّٱلَّذِينَ لَا يَرۡجُونَ لِقَآءَنَا وَرَضُواْ بِٱلۡحَيَوٰةِٱلدُّنۡيَا وَٱطۡمَأَنُّواْ بِهَا وَٱلَّذِينَ هُمۡ عَنۡ ءَايَٰتِنَا غَٰفِلُونَ ٧ أُوْلَٰٓئِكَ مَأۡوَىٰهُمُ ٱلنَّارُ بِمَا كَانُواْ يَكۡسِبُونَ ٨

Verily, those who hope not for their Meeting with Us, but are pleased and satisfied with the life of the present world, and those who are heedless of Our Ayat (proof, evidences, signs); Those, their abode will be Fire, because of what they used to earn.

Surah 10 Yunus Verses 7-8

• These Verses contain a statement and its proof. The statement is that those who reject the doctrine of the Hereafter shall inevitably go to Hell and its proof is that those who reject or pay no heed to this, commit such evil deeds as deserve nothing less than the fire of Hell. The fact which is supported by the experience of thousands of years, is that those who do not consider themselves responsible and accountable to Allah in the Hereafter, go astray into wrong ways for lack of any control over themselves, and commit immoralities and fill Allah’s earth with tyranny, chaos and filth, and thus merit Hell. This is inevitable. If a man leads his life on the presumption that there is no other life, he will have no fear that he shall have to render a full account of all his deeds in this world. Therefore, his sole aim in this life will be to win, by hook or by crook, prosperity, happiness, fame and power in this world. Naturally these materialistic attitudes make people heedless of the signs of Allah and mislead them into wrong ways that lead to Hell.

فَلَوۡلَا كَانَ مِنَ ٱلۡقُرُونِ مِن قَبۡلِكُمۡ أُوْلُواْ بَقِيَّةٖ يَنۡهَوۡنَ عَنِ ٱلۡفَسَادِ فِي ٱلۡأَرۡضِ إِلَّا قَلِيلٗا مِّمَّنۡ أَنجَيۡنَا مِنۡهُمۡۗ وَٱتَّبَعَٱلَّذِينَ ظَلَمُواْ مَآ أُتۡرِفُواْ فِيهِ وَكَانُواْ مُجۡرِمِينَ ١١٦ وَمَا كَانَ رَبُّكَ لِيُهۡلِكَ ٱلۡقُرَىٰ بِظُلۡمٖ وَأَهۡلُهَا مُصۡلِحُونَ ١١٧

If only there had been among the generations before you persons having wisdom, prohibiting (others) from Al-Fasad (disbelief, polytheism and all kinds of crimes and sins) in the earth, except a few of those whom We saved from among them! Those who did wrong pursued the enjoyment of good things of (this worldly) life, and were Mujrimun (criminals, disbelievers, sinners). And your Lord would never destroy the towns wrongfully, while their people were right doers.

Surah 11 Hud Verses 116-117

• Here, the real cause of the fall of the communities has been pointed out in a very instructive manner. In reviewing their history Allah declares that the cause of the downfall of not only these but of all the former communities was this: When Allah bestowed His favors on them, they abused these favors and were so intoxicated with their own prosperity that they began to make mischief in the land. By and by, their collective conscience became so corrupt that no righteous persons were left among them to forbid evil and, if a few were left, their voice was so weak that they could not prevent them from causing mischief. As a result of this, evil became so strong and prevalent among them as to warrant the scourge of Allah. Otherwise, Allah bears no enmity against His servants that He should destroy them without any just cause, while they were performing righteous works.
• It is related in a Hadith that the Prophet said, ‘Verily, whenever a group of people see an evil and they do not change it, it is likely that Allah will cover them with (His) punishment’.

وَأَقۡسَمُواْ بِٱللَّهِ جَهۡدَ أَيۡمَٰنِهِمۡ لَا يَبۡعَثُ ٱللَّهُ مَن يَمُوتُۚ بَلَىٰ وَعۡدًا عَلَيۡهِ حَقّٗا وَلَٰكِنَّ أَكۡثَرَ ٱلنَّاسِ لَا يَعۡلَمُونَ ٣٨ لِيُبَيِّنَ لَهُمُ ٱلَّذِي يَخۡتَلِفُونَ فِيهِ وَلِيَعۡلَمَ ٱلَّذِينَ كَفَرُوٓاْ أَنَّهُمۡ كَانُواْ كَٰذِبِينَ ٣٩

And they swear by Allah their strongest oaths that Allah will not raise up him who dies. Yes, (He will raise them up), a promise (binding) upon Him in truth, but most of mankind know not. In order that He may make manifest to them the truth of that wherein they differ, and that those who disbelieved (in Resurrection, and in the Oneness of Allah) may know that they were liars.

Surah 16 An-Nahl Verses 38-39

• Here, those two things have been stated which rationally and morally require that there must be Resurrection and life after death, that is:

(1) To reveal what the reality was, and

(2) To reward or punish people in accordance with the right or wrong stand they took about it in this world.

It is common knowledge that since the creation of man on the earth there have been many differences (regarding the reality) which have been sowing dissension between families, nations and races. These have also led to the formation of many different societies, cultures and creeds on different theories. In every age millions of the torch bearers of each of these theories have been putting at stake all their life, property and honor to propagate and defend their favorite theory. Nay, there has always been such a bitter conflict between them that each group tried to annihilate the other, who, in his turn, stuck to it to the last. This being the case, common sense demands that such far reaching and serious differences should be cleared some time or other, so as to decide with certainty what was right and what was wrong, who was in the right and who was in the wrong. Obviously, it is not possible to lift the curtain from the reality in this world so as to reveal things in their true perspective. This is because the system on which this world has been created does not allow this. Therefore, there should be another world to fulfill this demand of common sense.

This is not the demand of common sense alone but also of the moral sense, which requires that the partners in this conflict should be rewarded or punished according to right or wrong, just or unjust part they played in it. For, some of these committed cruelties on the others, who had to make sacrifices for their cause. Moral sense demands that there should be a time for the moral consequences to take its due course. As this is not possible in this world there should be another world for the purpose.

وَلَوۡ يُؤَاخِذُ ٱللَّهُٱلنَّاسَ بِظُلۡمِهِم مَّا تَرَكَ عَلَيۡهَا مِن دَآبَّةٖ وَلَٰكِن يُؤَخِّرُهُمۡ إِلَىٰٓ أَجَلٖ مُّسَمّٗىۖ فَإِذَا جَآءَ أَجَلُهُمۡ لَا يَسۡتَ‍ٔۡخِرُونَ سَاعَةٗ وَلَا يَسۡتَقۡدِمُونَ ٦١

And if Allah were to seize mankind for their wrongdoing, He would not leave on it (the earth) a single moving (living) creature, but He postpones them for an appointed term and when their term comes, neither can they delay nor can they advance it an hour (or a moment).

Surah 16 An-Nahl Verse 61

• This is also apparent from another verse of the Quran, as in:

And if Allah were to punish men for that which they earned. He would not leave a moving (living) creature on the surface of the earth; but he gives respite to an appointed term, and when their term comes, then verily, Allah is Ever All-Seer of His slaves.

Surah 35 Fatir Verse 35

• Allah tells us about His patience with His creatures, even though they do wrong. If He were to punish them for what they have done, there would be no living creature left on the face of the earth, i.e., He would have destroyed every animal on earth after destroying the sons of Adam. But the Lord - magnificent is His glory - is forbearing and He covers people’s faults. He waits until the appointed time, i.e., He does not rush to punish them. If He did, then there would be no one left. 
• If we look closely at the generalization and at the comprehensiveness of the significance of the verse, the result will be that no one exists on the earth except those who are oppressors and everybody has had his share of committing cruelties. So, if the punishment is to be administered rapidly, no one will be excluded. 

وَأَنذِرۡهُمۡ يَوۡمَ ٱلۡحَسۡرَةِ إِذۡ قُضِيَ ٱلۡأَمۡرُ وَهُمۡ فِي غَفۡلَةٖ وَهُمۡ لَا يُؤۡمِنُونَ ٣٩

And warn them (O Muhammad, pbuh) of the Day of grief and regrets, when the case has been decided, while (now) they are in a state of carelessness, and they believe not.

Surah 19 Maryam Verse 39

• The Prophet (pbuh) said, ‘There isn’t any person who enters Jannah (Paradise) except that they are first made to see their potential place in the hellfire had they failed so that they increase in gratitude, and there isn’t a person who enters the hellfire except that they are first made to see their potential place in paradise had they passed so that they are taken by regret’.
• What once seemed to be the greatest possible achievement in life will all of a sudden seem on that Day as a regretfully wasted opportunity, for what greater regret can there be in existence than missing out on Allah’s acceptance and the Paradise that it brings. With this said, it is essential to realize that the Prophet (pbuh) has explicitly mentioned several matters that will bring about ‘Hasra’ (regret) on that long Day. What follows are a few examples of these matters:

• The regret of not giving Surah Al-Baqarah due attention

When the rewards are distributed to those who had given this Surah the focus it deserves, those who fell short will be in a major state of bitter regret. This is because the Prophet (pbuh) said, ‘Recite Surat Al-Baqarah, for taking care of it is a blessing, leaving it will be regret and the magicians are unable to overcome it’.

• The regret of participating in any gathering where Allah was not remembered

The Prophet (pbuh) said, ‘Whenever a people sit in a gathering without remembering Allah, then when they leave that gathering it would be as if they had been sitting around the corpse of a donkey and that gathering will bring them regret on the Day of Judgment’.

• The regret of craving authority and positions of leadership

The Prophet (pbuh) said, ‘You are going to compete over positions of leadership and it will bring with it regret on the Day of Judgment, and so how great is breastfeeding and how difficult is weaning’.

He compares positions of authority to a breastfeeding child who constantly receives his nutrition on a daily basis with minimal effort. Such is the case with positions of authority that bring with them prestige, reputation and wealth. But this does not last forever; in much the same way as the child must be weaned at some point; on the Day of Judgment, prestige and wealth will come to a halt and will be replaced with regret for not fulfilling the rights of such a position.

• The regret of those whose acts of worship contained hidden elements of showing off.

They had dedicated years upon years of, what they called, worship, Dawah, Islamic posts and events, which they see on the Day of Judgment in the form of huge mountains but to their horror, they begin to collapse one after the other before their very eyes. That is because their deeds were filled with holes – holes of showing off, pride, self-admiration and self-promotion – and so they will be met with major surprises, as Allah said:

…and there will become apparent to them from Allah what they had not been reckoning. [Quran 39:47]

• The regret of those who will be forced to hand over their good deeds to others and to carry sins that they did not commit

The Prophet (pbuh) said, ‘Whoever has wronged his brother in any way, whether in relation to his honor or anything else, then let him seek his forgiveness today before a day comes when there will be no Dinar and Dirham. On that Day, if he has good deeds, they will be subtracted from him and given to that person depending on the size of his wrongdoing, but if his good deeds are not sufficient, he will be made to carry his (the other person’s) sins instead’.

This is, in fact, one of the most disturbing realities about the Day of Judgment where you find yourself unable to hand over a single good deed to your mother, father, child, spouse or friend, despite your intense love for them, for you will be just as desperate for every good deed as they are whilst, on the other hand, you will be forced to hand over your good deeds to people whom you had despised, people you had back stabbed, mocked, abused or oppressed in any way.

• The regret of every individual who did not use the minutes and hours of his days to build his Hereafter

This is in reference to a person who was urged week in week out to drop sinful practices, to reshuffle his cards, to refocus his attention on the home of the Hereafter and to create a vision in Dunya (worldly life) that would lead him to Jannah (Paradise) but failed to do so. Such a person will break down in a fit of regret on the Day of Judgment, as they will be heard screaming:

…Alas! Would that I had sent forth (good deeds) for (this) my life! [Quran 89:24]

مَاٱتَّخَذَٱللَّهُ مِن وَلَدٖ وَمَا كَانَ مَعَهُۥ مِنۡ إِلَٰهٍۚ إِذٗا لَّذَهَبَ كُلُّ إِلَٰهِۢ بِمَا خَلَقَ وَلَعَلَا بَعۡضُهُمۡ عَلَىٰ بَعۡضٖۚ سُبۡحَٰنَ ٱللَّهِ عَمَّا يَصِفُونَ ٩١

No son (or offspring) did Allah beget, nor is there any ilah (God) along with Him. (If there had been many gods) then each God would have taken away what he had created, and some would have tried to overcome others! Glorified is Allah above all that they attribute to Him!

Surah 23 Al-Muminun Verse 91

• Here the argument of Tauhid is based on this principle: Had there been more than one God or partners in Godhead, there would have been serious differences, conflicts and wars among the different sovereigns and rulers. That is, they would have themselves tried their best to become masters of the Throne. This is because if there had been more than one partners in Godhead, it would produce one of the two results: (1) If they were all independent gods, it was not conceivable that they would agree and cooperate with one another in the management of the boundless universe and there could never have been unanimity, uniformity and balanced proportion in its functioning. There would have been conflict at every step and everyone would have tried to dominate others in order to become its sole master, or (2) if one of them had been the supreme God and the others his obedient servants whom he had delegated some of his powers, then, according to the maxim “power corrupts”, they would never have been content with remaining obedient servants of the supreme God and would have conspired to become the supreme God themselves.
• This has been mentioned by the scholars of Ilm-al-Kalam, who discussed it using the evidence of mutual resistance or counteraction. This idea states that if there were two or more creators, one would want to make a body move while the other would want to keep it immobile, and if neither of them could achieve what they wanted, then both would be incapable, but the One Whose existence is essential i.e., Allah cannot be incapable. It is impossible for the will of both to be fulfilled because of the conflict. This dilemma only arises when a plurality of gods is suggested, so it is impossible for there to be such a plurality, because if the will of one is fulfilled and not the other, the one who prevails will be the one whose existence is essential (i.e., Allah) and the one who is prevailed over will be merely possible (i.e., he is not divine), because it is not befitting for the one to be defeated whose existence is essential. 

قُلۡ إِن ضَلَلۡتُ فَإِنَّمَآ أَضِلُّ عَلَىٰ نَفۡسِيۖ وَإِنِ ٱهۡتَدَيۡتُ فَبِمَا يُوحِيٓ إِلَيَّ رَبِّيٓۚ إِنَّهُۥ سَمِيعٞ قَرِيبٞ ٥٠

Say: “If (even) I go astray, I shall stray only to my own loss. But if I remain guided, it is because of the revelation of my Lord to me. Truly, He is All-Hearer, Ever Near (to all things)”.

Surah 34 Saba Verse 50

• Humankind is faced with broad questions of “life understanding”. These questions are lifelong concerns, some of which are sources of great expectation while others are sources of anxiety. They involve fundamental matters, expressed in the form of queries: How did the universe come into existence? Did it have a beginning and will it have an end? How was it that we humans came about here on earth? Does life have a purpose? If it does, what can give meaning to my life? Does my daily conduct matter in the long run? What happens to me after my death? What is good and what is bad and how can I know them? How should I treat others? How can I know?
• Humankind needs means that will provide, with certainty and clarity, satisfactory answers to such questions which concern their ultimate welfare. There is no doubt that science has broadened human horizons as far as knowledge of the natural world is concerned. However, it has not resolved most of the fundamental questions faced by man. It has been pointed out that the universe, about which science is making constant discoveries, is today the most mysterious issue in the entire history of intellectual thought, and although our present knowledge of nature is much richer than in any previous epoch, even this is insufficient because, no matter where we turn, we are faced with ambiguities and contradictions. Attempts by material science to discover the secrets of life have been such pathetic failures that they leave us with more doubt than ever before. We are curious to know about our destiny. As we resort to science for the right, ultimate answer, we are left with more questions and doubts. If the reality of life is to remain unknown, how are we ever to function satisfactorily as individuals and as communities? This state of affairs is indeed a proof that man is badly in need of revelation from an external source.
• Some of the questions that have occupied human minds from time immemorial, as indicated above, are more important than others; and some are more easily discoverable by human reason than others. The entire range of human concerns that might call for external intervention may be classified into three ascending categories of importance:

1. What human reason can generally discover/solve;
2. What human reason can discover/solve but may err; and
3. What falls beyond the human rational ambit.

To relate revelation to the first category, we must first acknowledge that humans are endowed with enormous potentialities to help them adapt to the environment and the world in which they live. Almost every newborn child arrives in the world with eyes to see, ears to hear, a nose to smell and breathe, hands to touch, feet to walk and a mind to think. By the power of reason humans have acquired an important, a unique and strategic position in the cosmos. With the assistance of these faculties’ humans have come out with a modus vivendi to answer or solve some of those questions. To be kind to one’s parents, not to kill an innocent soul, to give a hand to those in need are among the things about which unassisted reason can be very illuminative. Regarding the first category, the function of revelation is then to confirm rational dictates. It is a well-established axiom in Islam that revelation and reason cannot contradict one another. Since both ultimately emanate from the same source, Allah, the Almighty - revelation being the Word through which Allah is known, and reason being an Allah-given faculty or fitrah (innate disposition) (Q:30:30) that can acquire knowledge of Allah - they complement one another.

Regarding the second category of human concerns - i.e., what human reason can discover/solve, but about which it may also err - it is to be noted that different people have come out with different answers at different ages. At certain points of time, people fell short of reaching the right solutions. However, their successors provided better solutions to the same problems/concerns, only to be succeeded by subsequent generations who attempted to deconstruct the previous solutions altogether. What makes a meaningful life, what constitutes happiness, and how to lead a happy life are matters to which different people have responded differently. There is no doubt that human socio-history poses various challenges in the course of its evolution. A behavior popular in one period may be condemned in another period, which, in its turn, may be superseded by subsequent novelties in other periods. In such an historical context, where truth may get overwhelmed by falsehood and where fact and fiction are mixed and equally celebrated, there must be guidance from without to show us the right path. The guiding force cannot solely sprout from or develop within human faculties. True, the human thinking faculty has attained a high degree of intellectual power and maturity. But its conclusions are all relative, not absolute; and it is not capable of solving all the problems it has spawned. While man’s technological capacities are likely to increase in the future, we must also accept that the difficulties and problems with which he will be faced will also increase and grow more complex, just as his present problems are greater than those that confronted him in the past. Social cohesion cannot be assured simply by a high standard of technology or education, or by the existence of highly developed disciplinary mechanism. Modern technology has failed to curb our social problems. While some develop new systems to curb or detect a particular crime, others work out ways of manipulating the system to escape detection; and to crown it all, others are advancing the very system for a more sophisticated crime. Like an unending succession of waves, the circle of social maladies continues unabated. Though it brings prosperity to man in some respects, modern technology is not the savior of all our human problems, particularly the social ones. The guiding force cannot be solely based on human-made laws. If everyone was left alone in the world with his own hopes, everyone would judge on the basis of his own temperament; he would do whatever he found pleasing and comfortable to his inclinations and interests, no matter how harmful it might be to others. The result would be a clash of desires and interests, leading to the severance of individual and social relations and unending corruption and anarchy. The ultimate guidance must thus be transcendental in nature. One of the missions of the prophets, as attested to in the Quran (2:213), is to bring people of different strata and ideologies to good terms and end their disputes. Addressing himself to the inadequacies of various schools of thought on human advancement and welfare, Jean-Jacques Rousseau (1712-1778) makes the following remarks in his book ‘The Social Contract’: “In order to discover the rules of society best suited to nations, a superior intelligence beholding all the passions of men without experiencing any of them would be needed. This intelligence would have to be wholly unrelated to our nature, while knowing it through and through; its happiness would have to be independent of us, and yet ready to occupy itself with ours”. From this account, revelation came to guide humans and show them the right course of action through the example of Prophets’ behavior. It brings a complete code of conduct useful for personal, inter-personal and societal relations.

There is still a third category of questions which transcend human rationality. This includes metaphysical and eschatological questions. The unity of Allah, the existence of angels, the creation of the universe, and the coming of the Hereafter are matters that transcend unassisted reason. As Saeed Nursi points out, the eternity of Allah cannot be known without revelation sent through the prophets: It is the prophets and revealed books that make manifest the words and decrees of the Being Who, from behind the world of the unseen that is veiled by the cosmos, speaks, talks, and emits His commands and prohibitions. Just as the life existent in the cosmos bears decisive witness to the necessary existence of the Living and Eternal One, so too does it point to and indirectly confirm the pillars of belief in the sending of messengers and the revelation of scriptures, for these are the rays, the manifestations, and the relations of that eternal life. Regarding this category, the function of revelation is to inform and provide ultimate answers.

ثُمَّ أَوۡرَثۡنَا ٱلۡكِتَٰبَٱلَّذِينَٱصۡطَفَيۡنَا مِنۡ عِبَادِنَاۖ فَمِنۡهُمۡ ظَالِمٞ لِّنَفۡسِهِۦ وَمِنۡهُم مُّقۡتَصِدٞ وَمِنۡهُمۡ سَابِقُۢ بِٱلۡخَيۡرَٰتِ بِإِذۡنِ ٱللَّهِۚ ذَٰلِكَ هُوَ ٱلۡفَضۡلُٱلۡكَبِيرُ ٣٢

Then We gave the Book (the Quran) as inheritance to such of Our slaves whom We chose (the followers of Muhammad, pbuh). Then of them are some who wrong their own selves, and of them are some who follow a middle course, and of them are some who are, by Allah’s Leave, foremost in good deeds. That - that is indeed the great grace.

Surah 35 Fatir Verse 32

• All the Muslims are not alike but are divided into three classes:

(1) Those who wrong their own selves: They are those who believe sincerely and honestly that the Quran is the Book of Allah and Muhammad (pbuh) the Messenger of Allah, but in practical life they do not fully follow the Book of Allah and the Sunnah of His Messenger. They are believers but sinful; culprits but not rebellious; weak of faith but not hypocritical and unbelieving at heart. Therefore, although they are unjust to themselves, they have been included among the chosen servants of Allah and among the heirs to the Book; otherwise, obviously the rebels and the hypocrites and the unbelieving people could not be so treated and honored. This class of the believers has been mentioned first of all because they are most numerous among the Muslims.

(2) Those who follow a middle course: They are the people who fulfill the obligations of this inheritance to some extent but not fully. They are obedient as well as erring. They have not left their self altogether free but try as best as they can to turn it to Allah’s obedience. However, at times they give it undue freedom and become involved in sin. Thus, their life becomes a combination of both the good and the evil actions. They are less numerous than the first group but more than the third; that is why they have been mentioned second.

(3) Those foremost in good deeds: They are the people of the first rank among the heirs to the Book, and they are the ones who are doing full justice to the inheritance. They are in the forefront in following and adhering to the Book and the Sunnah; in conveying the message of Allah to His servants, in offering the sacrifices for the sake of the true faith, and in every pious and good work. They are not the ones who would commit a sin deliberately, but if they happened to commit a sin inadvertently, they would be filled with remorse as soon as they became conscious of it. They are less numerous than the people of the first two groups, and therefore, have been mentioned last, although they merit the first place in the matter of doing justice to the heritage of the Book of Allah.

• As for “the great grace”, if it is related with the last sentence in the verse, it would mean that to excel in good deeds is the great bounty, and the people who excel in good deeds are the best of the Muslim community. And if it is taken to be related with the first sentence, it would mean that to be a heir to the Book of Allah and to be chosen for this heritage is the great bounty, and the people who have been so chosen on account of their faith in the Quran and the Prophet Muhammad (pbuh) are the best among the human beings created by Allah. It may also refer to the Leave of Allah which is a precondition for being the foremost in good deeds.

ٱصۡبِرۡ عَلَىٰ مَا يَقُولُونَ وَٱذۡكُرۡ عَبۡدَنَا دَاوُۥدَ ذَا ٱلۡأَيۡدِۖ إِنَّهُۥٓ أَوَّابٌ ١٧

Be patient (O Muhammad, pbuh) of what they say, and remember Our slave Dawud (David), endued with power. Verily, he was oft-returning in all matters and in repentance (towards Allah).

Surah 38 Sad Verse 17

• There are verses of similar import elsewhere in the Quran, as in:

And to Dawud We gave Sulaiman (Solomon). How excellent a slave! Verily, he was oft-returning in repentance (to Us)!

Surah 38 Sad Verse 30

[Allah said to Ayyub (Job):] “And take in your hand a bundle of thin grass and strike therewith (your wife), and break not your oath”. Truly, We found him patient. How excellent a slave! Verily, he was ever oft-returning in repentance (to Us)!

Surah 38 Sad Verse 44

And Paradise will be brought near to the Muttaqun (the pious, Allah-fearing), not far off. (It will be said:) “This is what you were promised – (it is) for those oft-returning (to Allah) in sincere repentance, and those who preserve their covenant with Allah; who feared the Most Gracious (Allah) in the Ghaib (unseen) and came with a heart turned in repentance. Enter you therein in peace and security – this is the Day of eternal life!” [Surah 50 Qaf Verses 31-34]

وَٱذۡكُرۡ عِبَٰدَنَآ إِبۡرَٰهِيمَ وَإِسۡحَٰقَ وَيَعۡقُوبَ أُوْلِي ٱلۡأَيۡدِي وَٱلۡأَبۡصَٰرِ ٤٥ إِنَّآ أَخۡلَصۡنَٰهُم بِخَالِصَةٖ ذِكۡرَى ٱلدَّارِ ٤٦

And remember Our slaves, Ibrahim (Abraham), Ishaq (Isaac), and Yaqub (Jacob), (all) owners of strength and of religious understanding. Verily, We did choose them by granting them the remembrance of the Home (in the Hereafter).

Surah 38 Sad Verses 45-46

• Mujahid said, “This means: We made them strive for the Hereafter, and there is nothing else for them besides that”. As-Suddi also said, “The remembrance of the Hereafter and striving for it”. Malik bin Dinar said, “Allah removed the love of this world from their hearts, and singled them out for remembrance of the Hereafter”. Qatadah said, “They used to remind the people about the Home of the Hereafter and to strive for it”.
• The real cause for their success and eminence was that there was nothing of worldliness in their character. All their efforts, mental and physical, were directed towards the Hereafter. They remembered it themselves and urged others also to remember it. That is why Allah exalted them to such high ranks as have never been attained by those who remained absorbed in earning worldly wealth and prosperity. In this regard, one should also keep in view the subtle point that Allah here has used the word ad-dar (that home, or the real home) for the Hereafter. This is meant to impress the truth that this world is no home for man, but only a passage and a rest house, which man has to leave in any case.

أَلَيۡسَٱللَّهُ بِكَافٍ عَبۡدَهُۥۖ وَيُخَوِّفُونَكَ بِٱلَّذِينَ مِن دُونِهِۦۚ وَمَن يُضۡلِلِ ٱللَّهُ فَمَا لَهُۥ مِنۡ هَادٖ ٣٦ وَمَن يَهۡدِ ٱللَّهُ فَمَا لَهُۥ مِن مُّضِلٍّۗ أَلَيۡسَ ٱللَّهُ بِعَزِيزٖ ذِي ٱنتِقَامٖ ٣٧

Is not Allah Sufficient for His slave? Yet they try to frighten you with those (whom they worship) besides Him! And whom Allah sends astray, for him there will be no guide. And whomsoever Allah guides, for him there will be no misleader. Is not Allah All-Mighty, Possessor of Retribution?

Surah 39 Az-Zumar Verse 36-37

• These Verses treat the questions of guidance and error, division of people into the two groups of astray and guided, and the fact that these are within Allah’s Omnipotence. He Wills that the entire world comprehend that all His servants need His Threshold. Nothing occurs in this world without His Will.
• It is evident that neither the error nor the guidance is groundless, rather either of the twain is the fruit of human will and endeavor. Allah Almighty misleads one who is in error, leaves no stone unturned to extinguish the Light of Truth, makes all attempts to deceive others, and is deep in sinfulness and rebellion. Allah Almighty renders his understanding and sense of distinction useless, seals his heart, and casts a veil on his eyes, as the retribution of his evil deeds. On the other hand, those sincere devout believers aiming to tread the Path toward Allah, who have made the necessary preparations for the same and have taken the first steps in that direction, the Light of Divine Guidance renders them assistance, angels of Truth come to their succor absolving their hearts of satanic temptations, strengthen their will, and make them firmer in taking steps on the true path, and Divine Mercy protects them in precipices.
• In Arabic, the word hidaya doesn’t simply mean guidance, it means to guide gently. The word for gift (hadiyya) in Arabic also comes from the same root letters as the word for guidance (hidaya). Religious guidance is the greatest gift that a person can possess. It is also something that we do not control or own, but rather it is bestowed upon us in an act of infinite mercy and grace by Allah.
• There are four types of hidaya (guidance) mentioned in the Quran:

General hidaya that is given to all creation. This type of guidance and knowledge is given by Allah to all created things. By this guidance, animals, plants and even inanimate objects fulfill the purpose for which they were created. This also includes the general intellect, wits, and inherent intuitive knowledge given to all responsible beings regardless of their faith.

Hidaya that is in the form of explanation and education by way of defining the two paths of good and evil. It is when someone guides you by explaining that which is good and warns you from that which is evil according to Islam.

Hidaya that is tawfiq (a specific type of divine guidance) and inspiration (ilham) from Allah to be guided to the truth of iman (faith) and Islam (submission).

Hidaya that is in the next life, by which one shall be guided to Paradise.

• Each one of the above types of hidaya has a sequential connection and relationship. Without the first level of guidance, you will not have the capacity to attain the second and without the second you cannot attain the third and fourth levels. We have absolutely no power to guide anyone using any of the above types of guidance except for the second type of hidaya that is explanation and education. The remaining types of guidance, particularly the third type of guidance which is tawfiq from Allah - to have iman - not even the Prophets, much less others, can guide whom they choose to become believers in the sense of actually putting faith in a person’s heart. They can only guide in terms of explanation, exhortation, clarification and instruction regarding the truth.

وَٱتَّبِعُوٓاْ أَحۡسَنَ مَآ أُنزِلَ إِلَيۡكُم مِّن رَّبِّكُم مِّن قَبۡلِ أَن يَأۡتِيَكُمُ ٱلۡعَذَابُ بَغۡتَةٗ وَأَنتُمۡ لَا تَشۡعُرُونَ ٥٥ أَن تَقُولَ نَفۡسٞ يَٰحَسۡرَتَىٰ عَلَىٰ مَا فَرَّطتُ فِي جَنۢبِ ٱللَّهِ وَإِن كُنتُ لَمِنَ ٱلسَّٰخِرِينَ ٥٦ أَوۡ تَقُولَ لَوۡ أَنَّ ٱللَّهَ هَدَىٰنِي لَكُنتُ مِنَ ٱلۡمُتَّقِينَ ٥٧ أَوۡ تَقُولَ حِينَ تَرَى ٱلۡعَذَابَ لَوۡ أَنَّ لِي كَرَّةٗ فَأَكُونَ مِنَ ٱلۡمُحۡسِنِينَ ٥٨

“And follow the best of that which is sent down to you from your Lord, before the torment comes on you suddenly while you perceive not!” Lest a person should say: “Alas, my grief that I was undutiful to Allah, and I was indeed among those who mocked.” Or (lest) he should say: “If only Allah had guided me, I should indeed have been among the Muttaqun (the pious)” Or (lest) he should say when he sees the torment: “If only I had another chance (to return to the world), then I should indeed be among the Muhsinun (good-doers)”

Surah 39 Az-Zumar Verses 55-58

• Imam Ahmad recorded that Abu Hurairah said, “The Messenger of Allah said: ‘Each of the people of Hell will be shown his place in Paradise and he will say, "If only Allah had guided me!'' so it will be a source of regret for him. And each of the people of Paradise will be shown his place in Hell and he will say, "If it were not for the fact that Allah guided me,'' so it will be a cause of thanks’.”

ثُمَّ قِيلَ لَهُمۡ أَيۡنَ مَا كُنتُمۡ تُشۡرِكُونَ ٧٣ مِن دُونِ ٱللَّهِۖ قَالُواْ ضَلُّواْ عَنَّا بَل لَّمۡ نَكُن نَّدۡعُواْ مِن قَبۡلُ شَيۡ‍ٔٗاۚ كَذَٰلِكَ يُضِلُّ ٱللَّهُٱلۡكَٰفِرِينَ ٧٤ ذَٰلِكُم بِمَا كُنتُمۡ تَفۡرَحُونَ فِي ٱلۡأَرۡضِ بِغَيۡرِ ٱلۡحَقِّ وَبِمَا كُنتُمۡ تَمۡرَحُونَ ٧٥ ٱدۡخُلُوٓاْ أَبۡوَٰبَ جَهَنَّمَ خَٰلِدِينَ فِيهَاۖ فَبِئۡسَ مَثۡوَى ٱلۡمُتَكَبِّرِينَ ٧٦

Then it will be said to them (those who deny the Quran, disbelievers): “Where are (all) those whom you used to join in worship as partners – Besides Allah?” They will say: “They have vanished from us. Nay, we did not invoke (worship) anything before”. Thus, Allah leads astray the disbelievers. That was because you had been exulting in the earth without any right, and that you used to rejoice extremely (in your error). Enter the gates of Hell to abide therein, and (indeed) what an evil abode of the arrogant!

Surah 40 Ghafir Verses 73-76

• The Day of Resurrection is the day of manifestation of truths and fruitlessness of polytheism. Besides inflicting physical torments upon the disbelievers, they shall suffer from psychological excruciating torments.

وَمَا كُنتُمۡ تَسۡتَتِرُونَ أَن يَشۡهَدَ عَلَيۡكُمۡ سَمۡعُكُمۡ وَلَآ أَبۡصَٰرُكُمۡ وَلَا جُلُودُكُمۡ وَلَٰكِن ظَنَنتُمۡ أَنَّ ٱللَّهَ لَا يَعۡلَمُ كَثِيرٗا مِّمَّا تَعۡمَلُونَ ٢٢ وَذَٰلِكُمۡ ظَنُّكُمُ ٱلَّذِي ظَنَنتُم بِرَبِّكُمۡ أَرۡدَىٰكُمۡ فَأَصۡبَحۡتُم مِّنَ ٱلۡخَٰسِرِينَ ٢٣

And you have not been hiding yourselves (in the world), lest your ears and your eyes and your skins should testify against you; but you thought that Allah knew not much of what you were doing. And that thought of yours which you thought about your Lord, has brought you to destruction; and you have become (this Day) of those utterly lost!

Surah 41 Fussilat Verses 22-23

• Al-Hafiz Abu Bakr Al-Bazzar narrated that Anas bin Malik said, “The Messenger of Allah laughed and smiled one day, and said: ‘I was amazed at how a servant will dispute with his Lord on the Day of Resurrection. He will say, “My Lord, did you not promise me that you would not treat me unjustly” Allah will say, “Yes”. The man will say, “I will not accept any witness against me except from myself”. Allah will say, “Is it not sufficient that I and the angels, the noble scribes, are witnesses”. These words will be repeated several times, then a seal will be placed over his mouth and his organs (or limbs) will speak about what he used to do. Then he will say, “Away with you! It was only for your sake that I was arguing!”’”
• Ibn Abi Hatim recorded that Abu Burdah said that Abu Musa said, “The disbeliever or the hypocrite will be called to account and his Lord will show him his deeds, but he will deny them and say, ‘O Lord, by Your glory, this angel has written about me something that I did not do’. The angel will say to him, ‘Did you not do such and such on such and such a day in such and such a place’; He will say, ‘No, by Your glory O Lord, I did not do it’. When he does that, a seal will be placed over his mouth”. Al-Ashari said, “I think that the first part of his body to speak will be his right thigh.”.
• Bearing witness to deeds committed in this world by bodily organs is indubitable, though sinners neglect the same. It is worthy of note that the blessed Verse raises an objection against disbelievers that they may not conceal anything since their bodily organs like ears, eyes, and skins shall bear witness against them on the Day of Resurrection. Furthermore, Allah Almighty is Omniscient and Omnipotent and such groundless suspicions against Allah led to their perdition and they have become utter losers.

خُذُوهُ فَٱعۡتِلُوهُ إِلَىٰ سَوَآءِ ٱلۡجَحِيمِ ٤٧ ثُمَّ صُبُّواْ فَوۡقَ رَأۡسِهِۦ مِنۡ عَذَابِ ٱلۡحَمِيمِ ٤٨ ذُقۡ إِنَّكَ أَنتَ ٱلۡعَزِيزُٱلۡكَرِيمُ ٤٩

(It will be said:) “Seize him (sinner) and drag him into the midst of blazing Fire; Then pour over his head the torment of boiling water. Taste you (this)! Verily, you were (pretending to be) the mighty, the generous!”

Surah 44 Ad-Dukhan Verse 47-49

أَمۡ حَسِبَ ٱلَّذِينَ ٱجۡتَرَحُواْ ٱلسَّيِّ‍َٔاتِ أَن نَّجۡعَلَهُمۡ كَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ سَوَآءٗ مَّحۡيَاهُمۡ وَمَمَاتُهُمۡۚ سَآءَ مَا يَحۡكُمُونَ ٢١

Or do those who earn evil deeds think that We shall hold them equal with those who believe (in Islamic Monotheism) and do righteous good deeds, in their present life and after their death? Worst is the judgement they make.

Surah 45 Al-Jathiyah Verse 21

• The difference of good and evil in morals, and of goodness and wickedness in deeds, necessarily demands that the good and the evil people should not meet with one and the same end, but the good should be rewarded for their good and the wicked punished for their evil deeds. Otherwise, if the good and the evil end up similarly, the distinction of virtue and vice in morals becomes meaningless and Allah becomes unjust (which is not possible). The people who follow evil ways in the world do want that there should be no accountability and no rewards and punishments, for this concept goes against their enjoyment of life, but it is against the justice and wisdom of the Lord of the worlds that He should treat the good and the evil alike, and should not care to see how the righteous believer has lived his life in the world and how the sinful unbeliever has been enjoying it. One of them kept himself subjected to moral restrictions all his life, rendered the rights of those to whom they were due, restrained himself from the unlawful benefits and pleasures, and continued to incur losses for the sake of the truth. The other fulfilled his desires in every possible way, neither recognized the rights of Allah nor hesitated from violating the rights of the people, but went on collecting benefits and good things of life in every possible way. Can it be expected of Allah that He would overlook the difference between the lives of the two kinds of men? If the end of both be the same, no greater injustice could be conceived.

Verily, the Muttaqun will be in the midst of Gardens and Springs (in the Paradise), taking joy in the things which their lord has given them. Verily, they were before this Muhsinun. They used to sleep but little by night (invoking their Lord and praying, with fear and hope). And in the hours before dawn, they were (found) asking (Allah) for forgiveness. And in their properties, there was the right of the Sail (the beggar who asked) and the Mahrum. [Surah 51 Al-Dhariyat Verses 15-19]

إِنَّٱللَّهَ يُدۡخِلُ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ جَنَّٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُۖ وَٱلَّذِينَ كَفَرُواْ يَتَمَتَّعُونَ وَيَأۡكُلُونَ كَمَا تَأۡكُلُ ٱلۡأَنۡعَٰمُ وَٱلنَّارُ مَثۡوٗى لَّهُمۡ ١٢

Certainly, Allah will admit those who believe (in Islamic Monotheism) and do righteous good deeds, to Gardens under which rivers flow (Paradise); while those who disbelieve enjoy themselves and eat as cattle eat; and the Fire will be their abode.

Surah 47 Muhammad Verse 12

2. Just as an animal eats and does not think where from the food it eats has come, who has created it, and what rights of the creator are imposed on it for providing it with food, so also are the disbelievers - eating and have no higher values or ideals beyond eating.

مَآ أَصَابَ مِن مُّصِيبَةٖ فِي ٱلۡأَرۡضِ وَلَا فِيٓ أَنفُسِكُمۡ إِلَّا فِي كِتَٰبٖ مِّن قَبۡلِ أَن نَّبۡرَأَهَآۚ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٞ ٢٢ لِّكَيۡلَا تَأۡسَوۡاْ عَلَىٰ مَا فَاتَكُمۡ وَلَا تَفۡرَحُواْ بِمَآ ءَاتَىٰكُمۡۗ وَٱللَّهُ لَا يُحِبُّ كُلَّ مُخۡتَالٖ فَخُورٍ ٢٣

No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees (Al-Lauh Al-Mahfuz) before We bring into existence. Verily, that is easy for Allah. In order that you may not grieve at the things over that you fail to get, nor rejoice over that which has been given to you. And Allah likes not every prideful boaster.

Surah 57 Al-Hadid Verses 22-23

• Meaning, ‘We informed you of Our encompassing knowledge, recording all things before they occur and creating all things in due measure known to Us, so that you may know that what has met you would never have missed you and what has missed you would never have met you. Therefore, do not grieve for what you have missed of fortune, because had it been destined for you, you would have achieved it’. Again, ‘do not boast before people about what Allah has favored you with, because it is not you who earned it by your efforts. Rather, all this came your way because Allah destined them for you and provided them for you as provisions. Therefore, do not use what Allah has granted you as a reason to boast and become arrogant with others’
• Calamities aim at warning man that he should not be attached to mundane possessions and glories, since the world is but a passageway or a bridge by which you are not supposed to be allured. You are not supposed to regard it to be everlasting, since such attachment is the bitterest foe to your happiness as it makes you forget Allah Almighty and impedes your path toward moral development. Such afflictions serve as sirens alerting the neglectful and whips struck upon dormant souls. They symbolize intransience of the world.

تَكَادُ تَمَيَّزُ مِنَ ٱلۡغَيۡظِۖ كُلَّمَآ أُلۡقِيَ فِيهَا فَوۡجٞ سَأَلَهُمۡ خَزَنَتُهَآ أَلَمۡ يَأۡتِكُمۡ نَذِيرٞ ٨ قَالُواْ بَلَىٰ قَدۡ جَآءَنَا نَذِيرٞ فَكَذَّبۡنَا وَقُلۡنَا مَا نَزَّلَ ٱللَّهُ مِن شَيۡءٍ إِنۡ أَنتُمۡ إِلَّا فِي ضَلَٰلٖ كَبِيرٖ ٩ وَقَالُواْ لَوۡ كُنَّا نَسۡمَعُ أَوۡ نَعۡقِلُ مَا كُنَّا فِيٓ أَصۡحَٰبِ ٱلسَّعِيرِ ١٠

It (Hell) almost bursts up with fury. Every time a group is cast therein, its keepers will ask: “Did no warner come to you?” They will say: “Yes, indeed a warner did come to us, but we denied him and said: ‘Allah never sent down anything (of Revelation); you are only in great error’” And they will say: “Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!” Then they will confess their sin. So, away with the dwellers of the blazing Fire!

Surah 67 Al-Mulk Verse 8-10

• The Verses make references to three confessions made by disbelievers on the Day of Resurrection:

1. They confess that the Prophets came unto them, though they belied them;

2. They confess that they failed to use their intellect and listen to the word of truth;

3. They confess to having committed sins.

• In reference to the use of intellect, contrary to the pre-Islamic period of Jahiliya (ignorance), Islam represented the era of not only faith, but also knowledge, reason, justice, freedom and humanism in its real attributes of: Tolerance, altruism, and respect to human beings. Hence, by the middle of the seventh century, a new sociopolitical order as well as a new ontology of the reason was established. The ontological ground of the Quranic reason and rationality, therefore, were known long before the Greek philosophical texts, which were translated into Arabic in the middle of the ninth century as stated by Ibn Abi-Uṣaybiah. Then, the birth of Islam was in fact a birth of inductive intellect.
• In a study, Thoraya E. Abdel-Maguid and Rabie E. Abdel-Halim explored some of the means by which the Quran shapes the human mind to adopt its new ontological ground of reason and mode of thinking:

1. ACTUALIZING THE POSSIBILITIES OF INTELLECT

According to this study, the following three Quranic means were identified:

1. Condemnation of senseless imitation

In the religious history, worshipping of false deities and addressing offerings, sacrifices, and invocations to them was found among several past nations of the world. The Quran shows in the following verses that those polytheists always rejected Allah’s guidance as they found satisfaction in following the footsteps of their ancestors:

Nay! They say: “We found our fathers following a certain way and religion, and we guide ourselves by their footsteps”. (Quran 43:22)

And similarly, We sent not a warner before you (O Muhammad, pbuh) to any town (people) but the luxurious ones among them said: “We found our fathers following a certain way and religion, and we will indeed follow their footsteps”. (Quran 43:23)

They said: “We found our fathers worshipping them”. (Quran 21:53)

Furthermore, they insisted on following their ancestors even though it was pointed to them that their forefathers did not use their common sense and were void of guidance as stated in the following verses:

When it is said to them: “Follow what Allah has sent down”. They say: “Nay! We shall follow what we found our fathers following”. (Would they do that!) Even though their fathers did not understand anything nor were they guided? (Quran 2:170)

And when it is said to them: “Come to what Allah has revealed and unto the Messenger (Muhammad, pbuh, for the verdict of that which you have made unlawful)”. They say: “Enough for us is that which we found our fathers following”, even though their fathers had no knowledge whatsoever and no guidance. (Quran 5:104)

Furthermore, despite their realization that these idols do not hear them when they call on them or do good or harm to them, they still had full faith in their ancestors to the extent that they do what they found them doing as mentioned in these verses:

He said: “Do they hear you, when you call (on them)? Or do they benefit you or do they harm (you)?”. They said: “Nay, but we found our fathers doing so”. (Quran 26:72-74).

Meanwhile, they are content to stand on ancestral ways even though many of them are evil and leading to perdition as shown in this verse:

And when it is said to them: “Follow that which Allah has sent down”, they say: “Nay, we shall follow that which we found our fathers (following)”. (Would they do so) even if Shaitan (Satan) invites them to the torment of the Fire. (Quran 31:21)

Hence, as confirmed in the following Quranic verse, their worship is not based on any spiritual attitude of mind, but just mere imitation of their ancestors. Therefore, Allah will take fully into account all their motives in such as they call worship and they will have their full spiritual consequences in the future.

So be not in doubt (O Muhammad, pbuh) as to what these (pagans and polytheists) men worship. They worship nothing but what their fathers worshipped before (them). And verily, We shall repay them in full their portion without diminution. (Quran 11:109)

In fact, from the earliest time and through the ages, the Quran shows that polytheists in different societies had the same aforementioned state of mind. Thus, this senseless imitation of the ancestors denoting that when people put their full faith away from Allah’s guidance, it leads to the incorrect functioning of their intelligence. Accordingly, the following verses show how the Quran strongly condemned their behavior to the extent of describing them as deaf, dumb and blind who are void of knowledge and wisdom:

And the example of those who disbelieve, is as that of him who shouts to the (flock of sheep) that hears nothing but calls and cries. (They are) deaf, dumb and blind. So, they do not understand. (Quran 2:171)

Verily! The worst of (moving) living creatures with Allah are the deaf and the dumb, those who understand not (i.e., the disbelievers). (Quran 8:22)

Actually, in those human persons, the failure of their sensate organs does not stem from biological imperfection, but essentially from the closure of their mind and heart to the truth. As in perceiving things, our sensate faculties and reason work together and the latter makes sense of what our senses perceive. Hence, they deserve the punishment, which the Quran promised as they deadened their faculties of reason and perception by not using them in: Seeing, hearing, listening, encountering, responding, reacting, contemplating, and then drawing the appropriate practical conclusions as stated in the following Quranic verses:

And surely, We have created many of the jinns and mankind for Hell. They have hearts wherewith they understand not, they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones. (Quran 7:179)

And indeed, We had firmly established them with that wherewith We have not established you (O Quraish)! And We had assigned them the (faculties of) hearing (ears), seeing (eyes), and hearts, but their hearing (ears), seeing (eyes), and their hearts availed them nothing since they used to deny the Ayat (proofs, evidences, signs) of Allah, and they were completely encircled by that which they used to mock at! (Quran 46:26)

Thus, in Islam the spiritual guidance illuminates the faculties of reason and perception to enable them to function properly and meanwhile urge us in using them in getting a deeper insight into the reality of things because Allah created them as a source of guidance.

2. Questioning rather than answering

Following this in an alternative way; the confrontation with disbelievers (Meccan pagans) is turned into another direction, which is questioning them in a simple clear way appealing to the common sense and recognizable by the generality of people as shown in the following Quranic verses:

Do they attribute as partners to Allah those who created nothing but they themselves are created? (Quran 7:191)

Say: “Is there of your (Allah’s so-called) partners one that originates the creation and then repeats it?” Say: “Allah originates the creation and then He repeats it. Then how are you deluded away (from the truth)?” (Quran 10:34)

Say: “Is there of your (Allah’s so-called) partners one that guides to the truth?” Say: “It is Allah Who guides to the truth. Is then He, Who gives guidance to the truth, more worthy to be followed, or he who finds not guidance (himself) unless he is guided? Then, what is the matter with you? How judge you?” (Quran 10:35)

Hence, now it should be realized that their false gods can neither create out of nothing nor sustain the creative energy which maintains the world. In addition, they not only cannot offer any guidance, which can be of use for the future destiny of humanity, but also, they stand in need of such guidance. Hence, in conclusion, why to follow vain fancies instead of worshipping, serving and obeying one true God (Allah), the source of all knowledge, truth, and guidance? Thus, Quranic questioning seems to stimulate the reason which is the avenue of cognitive functions to a wider context of thinking.

In addition, the Quran questioned the claims to which they attribute their rejection to the new guidance brought by Prophet Muhammad, pbuh, as in the following verses:

Have they not pondered over the Word (of Allah i.e., what is sent down to the Prophet, pbuh), or has there come to them what had not come to their fathers of old? Or is it that they did not recognize their Messenger (Muhammad, pbuh) so they deny him? Or say they: “There is madness in him?” Nay, but he brought them the truth (i.e., Tauheed: Worshipping Allah Alone in all aspects, the Quran and the religion of Islam) but most of them (the disbelievers) are averse to the truth. (Quran 23: 68-70)

The Quranic way of questioning their claims as whether something like that had not come to their fathers or as whether their messenger is not recognizable to them so that to say he is possessed or being crazy rather than being telling the truth, should, in fact, urge them to rethink, deeply and rationally about those claims. Hence, they can realize that the real cause behind their rejection and objection is actually not those claims, but that most of them have an aversion to the truth that Muhammad, pbuh, is Allah’s messenger. Thus, in the following verse comes the question: Do not you reflect on the Quran?

Do they not then consider the Quran carefully? Had it been from other than Allah, they would surely have found therein much contradictions. (Quran 4:82)

For the Quran itself is a strong persuasive testimony to its divine origin. In fact, it is inconceivable that any human being could compose discourses on different subjects under different circumstances and on different occasions, then its collection grows into a coherent homogeneous and integrated work, no component of which is discordant with the others. Therefore, the Muslim’s mind (Aql) accepts the revelation and consider it the highest source of knowledge, because it is from the Absolute Reality (Allah) which is beyond the mind and matter, without any contradiction with logical analysis as, according to the Quran, our mind is innately capable of performing the two functions: Logical analysis and intuitive knowing.

3. Challenge as a concrete test of mind

When the disbelievers (Meccan pagans) kept saying that the Quran is not a revelation from Allah and the Messenger (pbuh) himself has composed it, Allah challenged them to produce their evidence as stated in the following verses:

Let them then produce a recital like unto it (the Quran) if they are truthful. (Quran 52:34)

Or they say, “He (Prophet Muhammad, pbuh) forged it (the Quran)”. Say: “Bring you then ten forged Surah (chapters) like unto it, and call whomsoever you can, other than Allah (to your help), if you speak the truth!” (Quran 11:13)

Or do they say: “He (Muhammad, pbuh) has forged it?” Say: "Bring then a Surah (chapter) like unto it, and call upon whomsoever you can, besides Allah, if you are truthful!” (Quran 10:38)

Although the Quran was in their mother tongue, they failed to produce the required evidence which support their claim even though the challenge was reduced from ten down to one chapter then to just a mere saying which simulate the Quran. Actually, that is because the Quran is such a miracle not only in its language but also in its style, arguments, themes, topics, teachings and prophecies. It is beyond any human power to produce the like of it as the Quran declared in the following verse:

Say: “If the mankind and the jinns were together to produce the like of this Quran, they could not produce the like thereof, even if they helped one another”. (Quran 17:88)

Thus, this is a real challenge not only to them, but also to the whole human beings and Jinn. Meanwhile, it proved that their doubts are not only argumentative and refractory, but also against human conscience. Therefore, as a real challenge represents a concrete test of mind or thought process of reason, it supposedly stimulates rethinking for the sake of offering or producing evidence.

In conclusion, the confrontation of the problem of blind imitation in fact needs actualization of the possibilities of intellect. The use of the above-mentioned means of condemnation, questioning and the real challenge of mind seems to be effective in achieving this goal.

2. RATIONALITY IN THE QURAN

In this study, it was recognized that for achieving a rational way of thinking, the Quranic guidance stressed on the following points:

1. The importance of evidence

The Quran commented on polytheists by asking them to offer their evidence or proof, as shown in the following verses:

Or have they taken for worship (other) aliha (gods) besides Him? Say: “Bring your proof” This (the Quran) is the Reminder for those with me and the Reminder for those before me. But most of them know not the Truth, so they are averse. (Quran 21:24)

These our people have taken for worship aliha (gods) other than Him (Allah). Why do they not bring for them a clear authority? And who does more wrong than he who invents a lie against Allah. (Quran 18:15)

Hence, the Quran describes polytheists by being not knowing the truth or lacking the knowledge that the creator of the universe is one who is perfect and flawless. Furthermore, they could not offer any proof as actually the multiplicity of gods is inconceivable considering the unity of design in this wonderful universe. Thus, they were reproached for basing their religious doctrines on guesswork and conjecture without considering whether or not those doctrines are backed up or supported by evidence, any proof or even clear rational argument.

The Quran emphasizes on the importance of clear, sound and logical evidence rather than conjecture, subjective or illogical opinion; not only in our beliefs but also in our daily life decisions as shown from an incident reported in the following verse:

May Allah forgive you (O Muhammad, pbuh). Why did you grant them leave (for remaining behind you should have persisted as regards your order to them to proceed on Jihad), until those who told the truth were seen by you in a clear light, and you had known the liars? (Quran 9:43)

Thus, the Quran disapproved of the exemption given by the Prophet (pbuh) to some of his fellow men to stay behind after putting to him some excuses, before knowing who spoke the truth and who is the liar. Hence logic (the proof) is the form of wisdom which is extolled by the Quran because it is the balance by which man weighs ideas and opinions to arrive at the correct judgment.

2. Cause and effect reasoning

In the following verses, the Quran points to the causal factor for the dispute about the religion of Abraham:

O people of the Scripture (Jews and Christians)! Why do you dispute about Ibrahim (Abraham), while the Taurat (Torah) and the Injeel (Gospel) were not revealed till after him? Have you then no sense? Verily, you are those who have disputed about that of which you have knowledge. Why do you then dispute concerning that which you have no knowledge? It is Allah Who knows, and you know not. Ibrahim (Abraham) was neither a Jew nor a Christian, but he was a true Muslim Hanifa (Islamic Monotheism - to worship none but Allah Alone) and he was not of Al-Mushrikun. (Quran 3:65-67)

Accordingly, Abraham is neither a Jew nor a Christian because the Torah and Gospel were not revealed until after his time. Meanwhile, there should be no dispute about his religion as it is only Allah who knows and he told us that Abraham was wholly devoted to Him and never associated others with Him in His divinity.

Furthermore, in the following verses, the Quran discusses another dispute about having other deities beside Allah:

No son (or offspring or children) did Allah beget, nor is there any ilah (god) along with Him; (if there had been many gods), behold, each god would have taken away what he had created, and some would have tried to overcome others! Glorified be Allah above all that they attribute to Him! (Quran 23:91)

Had there been therein (in the heavens and the earth) gods besides Allah, then verily both would have been ruined. Glorified be Allah, the Lord of the Throne, (High is He) above what they attribute to Him! (Quran 21:22)

Hence, the Quran considered that the presence of a son or other deity as a partner with Allah is just a refutation because surely there would have been serious differences, conflicts and wars among the different sovereigns and rulers.

Accordingly, the Quranic way in discussing the previous two disputes shows that our concepts and drawn conclusions should correspond to the facts in hand which are investigated through rational inquiry and logical analysis. Thus, we will be exercising fair-mindedness and developing intellectual perseverance and confidence in reason. Otherwise, our attitudes are illogical, irrational, and unscientific.

3. Analogical reasoning

Analogical reasoning is estimating or measuring one thing in terms of another and coming up with new concepts. It is built into the very fabric of Islam. It is first used by the Quran in the theological dispute mentioned in the following verse:

Verily, the likeness of Isa (Jesus) before Allah is the likeness of Adam. He created him from dust, then (He) said to him: “Be!” - and he was. (Quran 3:59)

Accordingly, the similitude between Jesus and Adam alluded to in this verse lies in the fact that both of them were created without a human father and in both cases, Allah’s divine creative agency was involved in the form of the divine command “Be” whether had a human mother or not. In fact, in the sight of Allah, Adam was just a mere handful of dust and after creation is nothing more than a human and Prophet. Therefore, by analogy, Jesus, as well as all humanity, is as human as Adam. Thus, in Islam, the high status which Jesus occupies is attributed to him only as a human great Prophet and teacher.

Hence, analogical reasoning was regarded as an important method in Islamic jurisprudence as it is used for the assignment of the Ḥukm (ruling) of an existing case, found in the text of Quran or Ḥadith or consensus, to a new case whose Ḥukm is not found in those sources, on the basis of a common attribute. It was applied by the Prophet and his followers to many fields in life.

In fact, analogical reasoning represents a higher cognitive function of reason as it is based on the brain ability to form patterns of association for coming up with new concepts.

[A complete chapter on ‘Parables in the Quran’ is coming up ahead wherein Quranic verses with such reasoning and pattern/imagery are discussed at length]

3. PRACTICAL DEMONSTRATION

The role of practical demonstration and its influence on the individual thinking was first introduced by the Quran as shown in the following verse:

And (remember) when Ibrahim (Abraham) said, “My Lord! Show me how You give life to the dead”. He (Allah) said: “Do you not believe?” He [Ibrahim (Abraham)] said: “Yes (I believe), but to be stronger in Faith”. He said: “Take four birds, then cause them to incline towards you (then slaughter them, cut them into pieces), and then put a portion of them on every hill, and call them, they will come to you in haste. And know that Allah is All-Mighty, All-Wise”. (Quran 2:260)

This demonstration of Abraham confirmed that life and death are under Allah’s complete control and time is immaterial to Allah’s working. Furthermore, it does not signify that Abraham denied or entertained any doubts as regard life after death because he had complete faith in Allah’s power. However, the practical demonstration and direct personal observation give reliable knowledge, personal rest, and inner peace.

Furthermore, the emphasis of the Quran on practical demonstration is shown in the following verse by asking the polytheists to invoke, for help, to their deities and see the response:

Say (O Muhammad, pbuh): “Call unto those besides Him whom you pretend (to be gods). They have neither the power to remove the adversity from you nor even to shift it from you to another person”. (Quran 17:56)

Thus, to confirm by themselves the inability of those deities and subsequently give them the strongest condemnation of imagining that any other being is as equal or in the same category with one true Allah who have all power.

On the other hand, in human societies, Quran shows that practical demonstration also plays a role and have an influence on its collective mind as shown in the following verse:

Evil (sins and disobedience of Allah) has appeared on land and sea because of what the hands of men have earned (by oppression and evil deeds), that Allah may make them taste a part of that which they have done, in order that they may return (by repenting to Allah, and begging His Pardon). (Quran 30:41)

In fact, evil (mischief and corruption) appear in societies as consequences of people’s ill deeds. Meanwhile, it denotes Allah’s will to give them the taste of some of their evil deeds as partial punishment so that it may be a warning for the future, an invitation to enter the door of repentance and elimination of evil by education and purification of people’s own will. Thus, it seems that there is no other way for influencing the collective mind of the society in ordering human conduct on a sound foundation.

فَأَمَّا ٱلۡإِنسَٰنُ إِذَا مَا ٱبۡتَلَىٰهُ رَبُّهُۥ فَأَكۡرَمَهُۥ وَنَعَّمَهُۥ فَيَقُولُ رَبِّيٓ أَكۡرَمَنِ ١٥ وَأَمَّآ إِذَا مَا ٱبۡتَلَىٰهُ فَقَدَرَ عَلَيۡهِ رِزۡقَهُۥ فَيَقُولُ رَبِّيٓ أَهَٰنَنِ ١٦

As for man, when his Lord tries him by giving honor and bounties, then he says (in exultation): “My Lord has honored me”. But when He tries him by straitening his means of life, he says: “My Lord has humiliated me!”

Surah 89 Al-Fajr Verses 15-16

• This is man’s materialistic view of life. He regards the wealth and position and power of this world alone as everything. When he has it, he is filled with pride and says God has honored me; and when he fails to obtain it, he says: God has humiliated me. Thus, the criterion of honor and humiliation in his sight is the possession of wealth and position and power, or the absence of it, whereas the truth which he does not understand is that whatever Allah has given anybody in the world has been given for the sake of a trial. If he has given him wealth and power, it has been given for a trial to see whether he becomes grateful for it, or commits ingratitude. If he has made him poor, in this too there is a trial for him to see whether he remains content and patient in the will of God and faces his hardships bravely within permissible bounds, or becomes ready to transgress every limit of morality and honesty and starts cursing his God. [notice that the word trial (tries him) in the Verse has been used with both ‘honor and bounties’ as well as ‘straitening of means’]
• The same weakness of human beings has been expressed in another verse of the Quran:

And when We cause mankind to taste of mercy, they rejoice therein; but when some evil afflicts them because of (evil deeds and sins) that their (own) hands have sent forth, behold, they are in despair! Do they not see that Allah enlarges the provisions for whom He wills and straitens (it for whom He wills)! Verily, in that are indeed signs for a people who believe.

Surah 30 Ar-Rum Verses 36-37

And again:

“Wheresoever you may be, death will overtake you even if you are in fortress built up strong and high!” and if some good reaches them, they say, “This is from Allah”, but if some evil befalls them, they say, “This is from you (O Muhammad, pbuh)”. Say: “All things are from Allah”, so what is wrong with these people that they fail to understand any word? Whatever of good reaches you, is from Allah, but whatever of evil befalls you, is from yourself. And We have sent you (O Muhammad, pbuh) as a Messenger to mankind, and Allah is Sufficient as a Witness.

Surah 4 An-Nisa Verses 78-79

It is interesting to note that the reason for the evil which befalls man is stated to be because of man himself, because of his disobedience and his going against the command of Allah. And Allah says in the Quran:

And whatever of misfortune befalls you, it is because of what your hands have earned. And He (Allah) pardons much.

Surah 42 Ash-Shura Verse 30

And among mankind is he who worships Allah as it were upon the edge (i.e., in doubt): if good befalls him, he is content therewith; but if a trial befalls him, he turns back on his face. He loses both this world and the Hereafter. That is the evident loss. [Surah 22 Al-Hajj Verse 11]

It is worth considering that the trials and misfortune befall man because of his own evil acts and disobedience, and instead of acknowledging the Mercy of Allah (in postponing his evaluation) he turns to disbelief and rebellion or becomes ungrateful and complaining. Man should acknowledge the fact which Allah states in the Quran:

And if Allah were to punish men for that which they earned, He would not leave a moving (living) creature on the surface of the earth; but He gives respite to an appointed term, and when their term comes, then verily, Allah is Ever All-Seer of His slaves. [Surah 35 Fatir Verse 45]

كَذَّبَتۡ ثَمُودُ بِطَغۡوَىٰهَآ ١١ إِذِ ٱنۢبَعَثَ أَشۡقَىٰهَا ١٢ فَقَالَ لَهُمۡ رَسُولُ ٱللَّهِ نَاقَةَ ٱللَّهِ وَسُقۡيَٰهَا ١٣ فَكَذَّبُوهُ فَعَقَرُوهَا فَدَمۡدَمَ عَلَيۡهِمۡ رَبُّهُم بِذَنۢبِهِمۡ فَسَوَّىٰهَا ١٤

Thamud (people) denied (their Prophet) through their transgression. When the most wicked man among them went forth (to kill the she camel). But the Messenger of Allah (Salih, pbuh) said to them: “That is the she camel of Allah! (Do not harm it) and bar it not from having its drink!” Then they denied him and they killed it. So, their Lord destroyed them because of their sin, and made them equal in destruction!

Surah 91 Ash-Shams Verses 11-14

• Fasawwaha, meaning, Allah made the punishment descend upon them all equally. Qatadah said, “It has reached us that the leader of tribe of Thamud did not kill the she-camel until their youth, their elderly, their males and their females all pledged allegiance to him. So, when the people cooperated in killing her, Allah destroyed them all with the same punishment due to their sin”.

أَلۡهَىٰكُمُٱلتَّكَاثُرُ ١ حَتَّىٰ زُرۡتُمُ ٱلۡمَقَابِرَ ٢ كَلَّا سَوۡفَ تَعۡلَمُونَ ٣ ثُمَّ كَلَّا سَوۡفَ تَعۡلَمُونَ ٤ كَلَّا لَوۡ تَعۡلَمُونَ عِلۡمَ ٱلۡيَقِينِ ٥ لَتَرَوُنَّ ٱلۡجَحِيمَ ٦ ثُمَّ لَتَرَوُنَّهَا عَيۡنَ ٱلۡيَقِينِ ٧ ثُمَّ لَتُسۡ‍َٔلُنَّ يَوۡمَئِذٍ عَنِ ٱلنَّعِيمِ ٨

The mutual rivalry (for piling up of worldly things) diverts you; Until you visit the graves (till you die). Nay! You shall come to know! Again nay! You shall come to know! Nay! If you knew with a sure knowledge. Verily, you shall see the blazing Fire (Hell)! And again, you shall see it with certainty of sight! Then on that Day you shall be asked about the delights!

Surah 102 At-Takathur Verses 1-8

• delights - Narrated Abu Hurairah: Once during a day or a night Allah’s Messenger, pbuh, came out and found Abu Bakr and Umar, he said: ‘What has brought you out of your homes at this hour?’ They replied: “Hunger, O Allah’s Messenger”. He said: ‘By Him in Whose Hand my soul is, I too came out for the same reason for which you have come out’. Then he said to them (both): ‘Come along!’ And he went along with them to a man from the Ansar but they did not find him in his house. The wife of that man saw the Prophet (pbuh) and said: “You are welcome”. Allah’s Messenger asked her (saying): ‘Where is so-and-so?’ She replied: “He has gone to fetch some water for us”. In the meantime, the Ansari man came, saw Allah’s Messenger with his two companions and said: “All praise and thanks are Allah’s; today there is none superior to me as regards guests”. Then he went and brought a part of a bunch of date-fruit, having dates, some still green, some ripe and some fully ripe and requested them to eat from it. He then took his knife (to slaughter a sheep for them). Allah’s Messenger said to him: ‘Beware! Do not slaughter a milch sheep’. So, he slaughtered a sheep (prepared the meals from its meat). They ate from that sheep and that bunch of dates and drank water. After they had finished eating and drinking to their fill, Allah’s Messenger said to Abu Bakr and Umar: ‘By Him in whose Hand my soul is, you will be asked about this treat on the Day of Resurrection. He (Allah) brought you out of your homes with hunger and you are not returning to your homes till you have been blessed with this treat’.
• In several Ahadith it has been reported from the Prophet (pbuh) that the believers and the disbelievers, both will have to account for the blessings granted by Allah. However, the people who did not show ingratitude but spent their lives as grateful servants of Allah, will come out successful from the accountability, and those who proved thankless to Allah for His blessings and committed ingratitude by word or by deed, or by both, will emerge as failures.