وَإِذَا قِيلَ لَهُمُ ٱتَّبِعُواْ مَآ أَنزَلَ ٱللَّهُ قَالُواْ بَلۡ نَتَّبِعُ مَآ أَلۡفَيۡنَا عَلَيۡهِ ءَابَآءَنَآ‌ۗ أَوَلَوۡ كَانَ ءَابَآؤُهُمۡ لَا يَعۡقِلُونَ شَيۡـًٔ۬ا وَلَا يَهۡتَدُونَ O (سورة البقرة:۱۷۰)

AND WHEN IT IS SAID TO THEM: "FOLLOW WHAT ALLAH HAS SENT DOWN," THEY SAY: "INSTEAD, WE WOULD FOLLOW WHAT WE FOUND OUR FATHERS ON."IS IT SO - EVEN THOUGH THEIR FATHERS USED TO UNDERSTAND NOTHING, NOR HAD THEY BEEN ON THE RIGHT PATH? (SURAH AL-BAQARAH:170)

This verse not only censures the blind following of forefathers, it also sets out a rule and its attendant conditions, for Taqleed (following) which has been hinted at by the words لَا يَعۡقِلُونَ (even though their forefathers used to understand nothing) and لَا يَهۡتَدُونَ (nor had they been on the right path). This tells us that following these forefathers was forbidden because they neither had reason nor guidance. 'Guidance' or the right path signifies injunctions revealed by Allah Ta'alah, openly and clearly, while 'aql' or reason stands for imperative guidance deduced through Ijtihad from the recognised sources of Islamic Shariah. So the reason it is not permitted to follow these ancestors is that they do not have a revealed set of laws from Allah, nor do they have the ability to deduce injunctions from the Word of Allah. This leads to the deduction that if there is such an Alim (scholar) who has  good knowledge of Quran and Sunnah, and in the absence of a clear and direct instruction of the two sacred sources has the ability to derive rulings through Ijtihad then it is permissible to follow such a Mujtahid Alim. The purpose is not to follow commands of the Alim himself, the idea is to follow the commands of Allah Ta'alah, but if a person does not have complete knowledge of Quran and Sunnah, and does not have the ability to derive laws from Quran and Sunnah, then what valid option has he got left but to follow an authentic Alim who does have such knowledge and ability.

In the interpretation of this verse Imam Al-Qurtubi RE has said that the prohibition of following forefathers mentioned in this verse applies to following them in false beliefs and deeds. Following of correct beliefs and good deeds is not included in the meaning of this verse as it has been very clearly said in Surah Yusuf in the words of Hazrat Yusuf AS:

إِنِّى تَرَكۡتُ مِلَّةَ قَوۡمٍ۬ لَّا يُؤۡمِنُونَ بِٱللَّهِ وَهُم بِٱلۡأَخِرَةِ هُمۡ كَـٰفِرُونَ O وَٱتَّبَعۡتُ مِلَّةَ ءَابَآءِىٓ إِبۡرَٲهِيمَ وَإِسۡحَـٰقَ وَيَعۡقُوبَ‌ۚ

"I have disassociated myself from the community of people who do not believe in Allah and who deny the Hereafter and I have chosen to follow the community of my fathers, Ibrahim and Ishaq and Yaqub AS. (Surah Yusuf:37-38)

Adapted from Ma'ariful Quran, by Mufti Muhammad Shafi RE

يَـٰٓأَيُّهَا ٱلنَّاسُ كُلُواْ مِمَّا فِى ٱلۡأَرۡضِ حَلَـٰلاً۬ طَيِّبً۬ا وَلَا تَتَّبِعُواْ خُطُوَٲتِ ٱلشَّيۡطَـٰنِ‌ۚ إِنَّهُ ۥ لَكُمۡ عَدُوٌّ۬ مُّبِينٌ O إِنَّمَا يَأۡمُرُكُم بِٱلسُّوٓءِ وَٱلۡفَحۡشَآءِ وَأَن تَقُولُواْ عَلَى ٱللَّهِ مَا لَا تَعۡلَمُونَ O (سورة البقرة:۱۶۸۔۱۶۹)

"O PEOPLE, EAT OF WHAT IS IN THE EARTH, PERMISSIBLE AND GOOD, AND DO NOT FOLLOW IN THE FOOTSTEPS OF SATAN; INDEED, FO YOU HE IS AN OPEN ENEMY. HE ONLY ORDERS YOU EVIL AND IMMODESTY, AND THAT YOU ALLEGE ABOUT ALLAH WHAT YOU DO NOT KNOW." (SURAH AL-BAQARAH:168-169)

(One of the wrong practices of the non-believers of Arab was that they had declared some things Halal and Hara'am by their own opinion, without any divine guidance. For example, they believed it was permissible to eat a dead animal, while they had declared Halal animals Hara'am. These verses were sent to refute those wrong beliefs and practices.)

The true meaning of the root word "حلَّ " (halla) is 'to open a knot'. In that sense, something being declared Halal means that a knot has been opened and the restriction has been lifted. The blessed Companion Hazrat Sahl ibn Abdullah RAA has said, "Salvation depends on three things - 1. eating Halal, 2. fulfilling (divine) obligations and 3. following the Sunnah of the Holy Prophet ﷺ."

The word "طیّب" (Tayyib) means 'good' as inclusive of the mean and the pure, and covers the twin aspects of being lawful, permissible or Halal and being naturally desirable. 

The word "سوء" (Su) in "ٱلسُّوٓءِ وَٱلۡفَحۡشَآءِ" means something which bothers somebody good and reasonable. The word  "فحشاء" (Fahshae) covers what is immodest. 

The expression "إِنَّمَا يَأۡمُرُكُم" (he only orders you) means instilling a suggestion in the mind. This has been further elaborated upon in a Hadith narrated by the blessed Companion Hazrat Abdullah ibn Masud RAA who said that Rasool Allah ﷺ has said, "The son of Adam is influenced by a suggestion from the Satan and a suggestion from the angel. The Satanic suggestion has the effect of bringing forth the expedient gains in evil deeds and thereby opening the avenues of negating the truth, while the angelic suggestion has the effect of the heart becoming content and satisfied with the promise of success and reward on good deeds, and validation of what is correct."

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

وَإِلَـٰهُكُمۡ إِلَـٰهٌ۬ وَٲحِدٌ۬‌ۖ لَّآ إِلَـٰهَ إِلَّا هُوَ ٱلرَّحۡمَـٰنُ ٱلرَّحِيمُ (سورة البقرة:۱۶۳)

"AND YOUR GOD IS ONE GOD: THERE IS NO GOD BUT HE, THE ALL-MERCIFUL, THE VERY MERCIFUL." (SURAH AL-BAQARAH:163)

There are several different facets of Tauheed (the Oneness of Allah) some of which are described below:

1. He is One in the state of His being, that is, there exists in the universe of His creation no entity like Him. He is without any duplicate or replica and without any equal or parallel.

2. He is One in claiming the right of being worshipped, that is, in view of the nature of His Being and the comprehensiveness of His most perfect attributes, all Ibadah, all worship has to be for Him alone.

3. He is One in being free of any conceivable composition, that is, He is free of segments and fragments, units and organs, substances and elements, atoms and particles. There is no way He can be analysed or divided.

4. He is One in His existence in that He existed when nothing did and He will remain existing when nothing will. (Jassas)

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

نَّ فِى خَلۡقِ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَٱخۡتِلَـٰفِ ٱلَّيۡلِ وَٱلنَّهَارِ وَٱلۡفُلۡكِ ٱلَّتِى تَجۡرِى فِى ٱلۡبَحۡرِ بِمَا يَنفَعُ ٱلنَّاسَ وَمَآ أَنزَلَ ٱللَّهُ مِنَ ٱلسَّمَآءِ مِن مَّآءٍ۬ فَأَحۡيَا بِهِ ٱلۡأَرۡضَ بَعۡدَ مَوۡتِہَا وَبَثَّ فِيہَا مِن ڪُلِّ دَآبَّةٍ۬ وَتَصۡرِيفِ ٱلرِّيَـٰحِ وَٱلسَّحَابِ ٱلۡمُسَخَّرِ بَيۡنَ ٱلسَّمَآءِ وَٱلۡأَرۡضِ لَأَيَـٰتٍ۬ لِّقَوۡمٍ۬ يَعۡقِلُونَ . (سورة البقرة:۱۶۴)

"SURELY, IN THE CREATION OF HEAVENS AND EARTH, AND THE ALTERNATION OF NIGHT AND DAY, AND THE SHIPS THAT SAIL IN THE SEA WITH WHAT BENEFITS MEN, AND THE WATER ALLAH SENT DOWN FROM THE SKY, THEN REVIVED WITH IT THE EARTH AFTER ITS BEING DEAD, AND SPREAD OVER IT OF EACH CREATURE, AND IN THE TURNING OF WINDS, AND IN THE CLOUDS EMPLOYED TO SERVE BETWEEN HEAVEN AND EARTH: THERE ARE SIGNS FOR THOSE WHO HAVE SENSE." (SURAH AL-BAQARAH:164)

Allah Ta'alah has repeatedly pointed out in the Quran those facts about the universe which are clearly open to our eyes and if one ponders about them with an open mind then they are a clear evidence about the existence of Allah Ta'alah and His Oneness (Tauheed). The way all the creatures in the universe keep working, the way the Sun and the Moon go about their movement in a disciplined manner, the way the seas and the oceans not only store great amounts of water but also connect different parts of land through vessels that float on them and transport what humans need through these vessels, and the way winds and the clouds provide sustenance for human beings; only someone who is completely oblivious of all these facts can believe that this whole system is running by itself in such a complex manner by itself with someone running it.

From Easy Translation of Quran, by Mufti Muhammad Taqi Usmani RE

ٱلَّذِينَ إِذَآ أَصَـٰبَتۡهُم مُّصِيبَةٌ۬ قَالُوٓاْ إِنَّا لِلَّهِ وَإِنَّآ إِلَيۡهِ رَٲجِعُونَ : سورة البقرة ۱۵۶

" WHO, WHEN SUFFERING COMES TO THEM, SAY: "WE CERTAINLY BELONG TO ALLAH, AND TO HIM WE ARE BOUND TO RETURN." (SURAH AL-BAQARAH:156)

In this sentence (we certainly belong to Allah, and to Him we are bound to return) it has first been pointed out to us that because we all belong to Allah Ta'alah so He has the full right to make whatever decision He wants to make about us. And because we belong to Him, and no one wants to harm their own belongings, therefore, whatever decision He makes about us would be in our best interests, even if we can not understand the reasoning and logic behind that decision at that time. On the other hand this also points to the fact that one day we also have to return to Allah Ta'alah just like our close relative or friend has done today, therefore, this separation from them is temporary and is not permanent. And when we are re-united with our loved ones we will InshaAllah (God willing) also be rewarded for the pain and distress we are suffering today. If a person has this firm belief in their mind then they are exhibiting Sabr (patience) even if they are involuntarily shedding tears at the same time.

From Easy Translation of the Quran, by Mufti Muhammad Taqi Usmani DB

"انَّ ٱلَّذِينَ يَكۡتُمُونَ مَآ أَنزَلۡنَا مِنَ ٱلۡبَيِّنَـٰتِ وَٱلۡهُدَىٰ مِنۢ بَعۡدِ مَا بَيَّنَّـٰهُ لِلنَّاسِ فِى ٱلۡكِتَـٰبِ‌ۙ أُوْلَـٰٓٮِٕكَ يَلۡعَنُہُمُ ٱللَّهُ وَيَلۡعَنُہُمُ ٱللَّـٰعِنُونَ ۔" (سورةالبقرة:۱۵۹)

"SURELY, THOSE WHO CONCEAL WHAT WE HAVE REVEALED OF CLEAR SIGNS AND GUIDANCE - EVEN AFTER WE HAVE EXPLAINED THEM FOR PEOPLE, IN THE BOOK, UPON THEM ALLAH CASTS DAMNATION, AND CURSE THEM THOSE WHO CURSE." (SURAH AL-BAQARAH:159)

These are some of the injunctions coming out of this verse:

1. It is forbidden to conceal knowledge which must be disclosed and disseminated widely. The Holy Prophet ﷺ said:

"Anyone who is asked about something which he knows, in the event that he conceals it, would be brought forth by Allah on the Doomsday harnessed with a rein of fire." (Narrated by Abu Hurayrah and Amr ibn al-Aas and reported by Ibn Majah - Qurtubi)

2. Another very important rule that emerge from this verse is that one who himself does not possess the sound knowledge of religious injunctions underlings should not try to explain them.

3. The third rule we find out is that answers to religious questions which are intricate, deeply involved and way beyond the comprehension level of common people should not be offered before them lest they fall prey to some misunderstanding. The Holy Prophet SAW has said:

"Do not withhold wisdom from those who deserve it, for if you do so, you will be unjust to them; and do not place it before those who do not deserve it, for if you do so, you will be unjust to it."

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

كَمَآ أَرۡسَلۡنَا فِيڪُمۡ رَسُولاً۬ مِّنڪُمۡ يَتۡلُواْ عَلَيۡكُمۡ ءَايَـٰتِنَا وَيُزَكِّيڪُمۡ وَيُعَلِّمُڪُمُ ٱلۡكِتَـٰبَ وَٱلۡحِڪۡمَةَ وَيُعَلِّمُكُم مَّا لَمۡ تَكُونُواْ تَعۡلَمُونَ (سورة البقرة:۱۵۱)

"AS ALSO WE HAVE SENT IN YOUR MIDST A MESSENGER FROM AMONG YOU, WHO RECITES TO YOU OUR VERSES, AND PURIFIES YOU, AND TEACHES YOU THE BOOK AND THE WISDOM, AND TEACHES YOU WHAT OU DID NOT KNOW." (SURAH AL-BAQARAH:151)

At the time of building the Ka'abah Hazrat Ibrahim AS had prayed for two things, first was that among his offspring there be a community who were totally obedient to Allah Ta'alah. The second was to send a Prophet among his offspring.

Allah Ta'alah answered his first prayer in the form of the birth of Ummah of the Holy Prophet ﷺ and calling them the "balanced community". In this verse Allah Ta'alah says that in accepting Hazrat Ibrahim's (AS) second prayer I have sent Rasool Allah SAW amongst you who has the same attributes and duties that Hazrat Ibrahim AS had prayed for.

Among these the first duty is teaching recitation of the Holy Quran. This verse tells us that recitation of the Holy Quran is in itself an end and a duty, even if the reader does not understand its meaning. That is because the teaching of the meaning of the Quran has subsequently been described as a separate duty in itself.

The second duty is teaching the content of the Holy Quran. This tells us that it is not possible to understand the Quran correctly without the guidance of Rasool Allah SAW and that one can not correctly understand the Quran by reading its translation alone. This is because people of Arab had great command of Arabic language and were linguists. They didn't need a teacher to teach them Arabic language, yet in this verse Allah Ta'alah says that Rasool Allah SAW was sent to teach the people what is in the Quran.

The third duty that has been mentioned is that Rasool Allah SAW was sent to teach people wisdom. This tells us that true wisdom and knowledge is what Rasool Allah SAW has taught us, as Allah Ta'alah Himself has declared that Rasool Allah was sent to teach people wisdom. This tells us not only that Ahadith are a source of evidence in Islamic Jurisprudence but also that if a person feels that his opinion is more valid in some matter against a correct (Sahih) Hadith, then weightage would be given to the Hadith and not his opinion.

The fourth duty of Rasool Allah SAW that has been listed is to purify people. This refers to the practical training and apprenticeship he put the blessed Sahaba (Companions) through to remove their negative internal attributes and character traits, and to bestow high quality internal attributes on them.  This means that purely theoretical knowledge of Quran and Sunnah alone is not sufficient for a person to develop a high quality character, unless they have received practical training from a mentor as to how to internalise those high quality moral attributes into their own personal character. Rasool Allah SAW imparted this spiritual training on the Sahaba (Holy Companions) through his Suhbat (company), the Sahaba imparted this on the people who came after them (Taba'in) and the Taba'in on the people who came after them (Taba Taba'in), and that is how this spiritual training has continued over centuries. This spiritual training of internal moral character is also called Tazkiah (تزکیہ purification) or Tasawwuf (تصوّف). Even though at times some incompetent people added some wrong rituals to it and gave it a bad name, but the core and gist of Tasawwuf has always been Tazkiah which has been mentioned in the Holy Quran here, and in every age there have always been people who understood the true spirit of Tazkiah and have practiced it that properly.

From Easy Translation of the Quran by Mufti Muhammad Taqi Usmani DB

"AND SURELY WE WILL TEST YOU WITH A BIT OF FEAR AND HUNGER, AND LOSS IN WEALTH AND LIVES AND FRUITS. AND GIVE GOOD TIDINGS TO THE PATIENT (AL-SABIRIN) WHO, WHEN SUFFERING COMES TO THEM, SAY: "WE CERTAINLY BELONG TO ALLAH, AND TO HIM WE ARE BOUND TO RETURN." (SURAH AL-BAQARAH:155-156

وَلَنَبۡلُوَنَّكُم بِشَىۡءٍ۬ مِّنَ ٱلۡخَوۡفِ وَٱلۡجُوعِ وَنَقۡصٍ۬ مِّنَ ٱلۡأَمۡوَٲلِ وَٱلۡأَنفُسِ وَٱلثَّمَرَٲتِ‌ۗ وَبَشِّرِ ٱلصَّـٰبِرِينَ (١٥٥) ٱلَّذِينَ إِذَآ أَصَـٰبَتۡهُم مُّصِيبَةٌ۬ قَالُوٓاْ إِنَّا لِلَّهِ وَإِنَّآ إِلَيۡهِ رَٲجِعُونَ (١٥٦) سورة البقرة

In this verse the whole Ummah (community) has been addressed. What it implies is that this worldly life is a test i.e. everyone has to go through hardships in this life. If a person keeps that in mind and does not consider these hardships strange and remote (as in he doesn't start thinking that hardships are only for other people and not for him, or that he didn't deserve to come across a hardship) then he will not become impatient. As everyone comes across hardships and the Ummah generally displays the spirit of patience in all its deeds, the reward of Allah Ta'alah's blessing is common to everyone. But as the quality and degree of patience varies from person to person, everyone will be rewarded individually according to his quality of patience.

Part 2

In this verse where it says that when facing a hardship Sabirin (people who display patience) say that "To Allah we belong and to Him we shall return" it is actually teaching other people that that is what they should say when facing a hardship. Saying this at times of adversity brings great reward from Allah Ta'alah. And also, if a person says this while genuinely meaning it, saying this will reduce his worry and sorrow, and will bring great solace to his heart. 

Adapted from Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

"AND DO NOT SAY OF THOSE WHO ARE SLAIN IN THE WAY OF ALLAH THAT THEY ARE DEAD. INSTEAD, THEY ARE ALIVE, BUT YOU DO NOT PERCEIVE."

وَلَا تَقُولُواْ لِمَن يُقۡتَلُ فِى سَبِيلِ ٱللَّهِ أَمۡوَٲتُۢ‌ۚ بَلۡ أَحۡيَآءٌ۬ وَلَـٰكِن لَّا تَشۡعُرُونَ (سورة البقرة:۱۵۴)

According to Islamic traditions the dead person is given some kind of a "new life" in Barzakh which develops in him a sensitivity to punishment and reward. Regardless of whether one is a believer or a non-believer, virtuous or a sinner, this taste of life-in-Barzakh is given to everybody. However, the life there has many categories: one of them is for the general lot, while some others are for prophets and virtuous people. The later ones vary in their degree of excellence. 

Moulana Ashraf Ali Thanvi RE has written that, "One who dies in the cause of Allah is a Shaheed (Martyr) and , although, it is correct and even allowed to call him dead, yet we are forbidden to regard their deathlike ordinary deaths. For, though, life in Barzakh is given to everybody which gives him perception of reward and punishment but Shaheed's life in Barzakh is qualitatively different from the one given to other persons. The distinction a Shaheed has over others in Barzakh is that in effect, for the fullness and sensitivity of life, his perception is keener and deeper.

From Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

"O YOU WHO BELIEVE, SEEK HELP THROUGH PATIENCE AND PRAYER. SURELY, ALLAH IS WITH THOSE WHO ARE PATIENT." (SURAH AL-BAQARAH:153) - PART 3

Continued from before...

The second ingredient, that helps a person bear and get through all unpleasant experiences, is Salah. As explained in previous posts Sabr covers all the different forms of prayers including Salah. However, Salah is the most perfect model of Sabr. For, in the state of Salah, one binds oneself to obedience and worship, and restrains oneself not only from all that is sinful, but even from what is otherwise permissible e.g. from eating or drinking or talking. Hence Salah is a practical demonstration of Sabr in which one devotes oneself totally to Ibadah and refrains from all sins.

From Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

"O YOU WHO BELIEVE, SEEK HELP THROUGH PATIENCE AND PRAYER. SURELY, ALLAH IS WITH THOSE WHO ARE PATIENT." (SURAH AL-BAQARAH:153) - PART 2

Continued from before...

People generally identify Sabr with its third form only, which is doing Sabr when something undesirable happens, and ignore the first two forms which are more basic and essential. All of the three are equally obligatory, and every Muslim is required to practice all the three forms of Sabr. In the terminology of the Holy Quran and the Hadith Al-Sabirun is the title of those who are steadfast in observing all the three forms of Sabr with equal rigour. According to the Hadith people will hear a call on the Day of Judgment, "Where are the Sabirun?" At this those who would have been steadfast in observing all the three forms of Sabr will stand up, and they will be allowed to enter Paradise without having to account for their deeds. In citing this Hadith Ibn Kathir said that it is corroborated by the Holy Quran itself: 

إِنَّمَا يُوَفَّى ٱلصَّـٰبِرُونَ أَجۡرَهُم بِغَيۡرِ حِسَابٍ۬ 

"The Sabirun shall certainly receive their full reward without reckoning." (39:10)

From Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

"O YOU WHO BELIEVE, SEEK HELP THROUGH PATIENCE AND PRAYER. SURELY, ALLAH IS WITH THOSE WHO ARE PATIENT." (SURAH AL-BAQARAH:153) (PART 1)

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱسۡتَعِينُواْ بِٱلصَّبۡرِ وَٱلصَّلَوٰةِ‌ۚ إِنَّ ٱللَّهَ مَعَ ٱلصَّـٰبِرِينَ

Lexically the word Sabr (صبر) means "retaining oneself, or keeping oneself under control". In the terminology of the Holy Quran and the Hadith, there are three forms of Sabr:

(1) Restraining oneself from what the Shariah has declared to be illegal or impermissible (Haram).

(2) Forcing oneself to be regular in the observance of the different forms of worship and to be steadfast in obeying the commandments of Allah and the Holy Prophet. ﷺ

(3) To endure suffering and undesirable events without complaining, to understand that whatever befalls a person comes from Allah, and to hope that one would InshaAllah be rewarded for that suffering. Ibn Khatir says, on the authority of the commentator Sa'id ibn Jubayr, that if one cannot help uttering a word of grief or a sigh of pain, it does not go against Sabr, or nullify it.

From Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

"REMEMBER ME, THEN, AND I WILL REMEMBER YOU. AND BE THANKFUL TO ME, AND BE NOT UNGRATEFUL TO ME." (SURAH AL-BAQARAH:152) - PART 3

The great Sufi Saint Hazrat Dhu al-Nun al-Misri RE has said that the man who truly remembers Allah    forgets everything else, and that, in reward for such total absorption, Allah Himself takes care of all his concerns, and grants him something far more valuable for everything he loses.

The blessed Companion Hazrat Mu'adh RAA no good deed can compare with Dhikr  in saving a person from Allah Ta'alah's wrath.

In a hadith reported by the blessed Companion Hazrat Abu Hurayrah RAA, Allah Ta'alah Himself says that so long as His servant keeps remembering Him, and his lips keep moving in Dhikr, Allah is with him.

From Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

"REMEMBER ME, THEN, AND I WILL REMEMBER YOU. AND BE THANKFUL TO ME, AND BE NOT UNGRATEFUL TO ME." (SURAH AL-BAQARAH:152) - PART 2

فَٱذۡكُرُونِىٓ أَذۡكُرۡكُمۡ وَٱشۡڪُرُواْ لِى وَلَا تَكۡفُرُونِ (سورة البقرة۱۵۲) 

Hazrat Abu Usman RE once claimed that he knew the time when Allah Ta’alah remembered His servants. The listeners grew curious as to how he could know this. He replied that according to the promise made in the Holy Quran, when a Muslim remembers Allah, He too remembers him, and thus everyone can know for himself that as soon as he turns to Allah and remembers Him, Allah too remembers him. 

The actual meaning of this verse has been narrated as that if a person remembers Allah by obeying His commandments, He will remember them by granting His pardon and His rewards. The commentator Sai’id ibn Jubayr RE has, in fact, interpreted Dhikr (Rememberance) of Allah as obedience and submission to Him. He says, “He who has not obeyed Him has not remembered Him, even though he has kept himself apparently busy in offering (nafl: supererogatory) prayers and reciting His praises.”

This explanation is fully endorsed by a hadith cited by Al-Qurtubi that the Holy Prophet ﷺ has said that one who has been obeying Allah - that is - following the injunctions with regard to the lawful (Halal) and the unlawful (Haram) - has truly been remembering Allah, in spite of being deficient in (nafl: supererogatory) prayers and fasting, while one who has been disobeying divine commandments has, in fact, forgotten Allah, in spite of spending hours on nafl prayers, fasting and recitation of His praises. 

Continued…

From Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

"REMEMBER ME, THEN, AND I WILL REMEMBER YOU. AND BE THANKFUL TO ME, AND BE NOT UNGRATEFUL TO ME." (SURAH AL-BAQARAH:152) - PART 1

فَٱذۡكُرُونِىٓ أَذۡكُرۡكُمۡ وَٱشۡڪُرُواْ لِى وَلَا تَكۡفُرُونِ (سورة البقرة:۱۵۲) حصہ اوّل

Dhikr or "Remembrance" is essentially an act of the heart or mind, but as whatever is inside our minds is expressed through our speech, therefore, reciting Allah Ta'alah's name, or a verse of the Holy Quran, is also described as Dhikr. This means that the real authentic Dhikr is one in which a person is not only repeating Allah's name with his tongue, but is also remembering Allah in his mind at the same time. One must, however, bear in mind that in early stages just repeating Allah's name with one's tongue without the mind being engaged, is also not without benefit. Once a person complained in front of the great Sufi Abu Uthman RE that while we recite Allah's name with our tongues, our mind are empty of his remembrance, he replied that first of all thank Allah Ta'alah that he has engaged at least one part of your body, that is your tongue, in his service. (Qurtubi)

From Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

NOT ENGAGING IN FRIVOLOUS RELIGIOUS DEBATES - Part 2

Continued from previous post...

The word  فَاستَبِقو also implies that once a person gets an opportunity to do a good deed he should not procrastinate unnecessarily because sometimes if a person neglects the urge to do a good deed and delays it unnecessarily then he loses the motivation to perform that good deed altogether. The urge to do a good deed is a gift from Allah and neglecting it amounts to ungratefulness and disrespect towards Allah. Then the person altogether loses the motivation to do that good deed be it Salah, Fasting, Hajj or Sadaqah.

The above point has been made quite explicit in another verse:

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ ٱسۡتَجِيبُواْ لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمۡ لِمَا يُحۡيِيڪُمۡ‌ۖ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ يَحُولُ بَيۡنَ ٱلۡمَرۡءِ وَقَلۡبِهِۦ وَأَنَّهُ ۥۤ إِلَيۡهِ تُحۡشَرُونَ

"O BELIEVERS, RESPOND TO ALLAH AND TO THE MESSENGER WHEN HE CALLS YOU TO THAT WHICH WILL GIVE YOU LIFE; AND KNOW THAT ALLAH DOES (SOMETIMES) STAND BETWEEN A MAN AND HIS HEART, AND THAT TO HIM YOU SHALL BE MUSTERED." (8:24)

From Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

NOT ENGAGING IN FRIVOLOUS RELIGIOUS DEBATES - Part 1

"AND FOR EVERYONE THERE IS A DIRECTION TO WHICH HE TURNS HIS FACE. STRIVE, THEN, TO EXCEL EACH OTHER IN GOOD DEEDS. WHEREVER YOU ARE, ALLAH WILL BRING YOU ALL TOGETHER." (SURAH AL-BAQARAH:148)

In this verse it has been pointed out that every community has its own religious orientation or Qiblah, and in general they do not accept each other's religious orientation as being righteous, therefore, it is pointless to argue with them over it. Hence Allah Ta'alah has said that once a person knows that there would be no positive outcome of such arguments, one should not engage in such arguments any more and should get busy with striving to do good deeds as that is a human being's real task. As wasting time in frivolous debates and being tardy in striving for good deeds are two major reasons for being neglectful of Aakhirah (life hereafter), therefore, the person who genuinely cares about his Aakhirah and what would happen to him on the Day of Judgment, does not engage in frivolous debates and just gets on with earning more and more eternal rewards.

Continued...

From Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

وَكَذَٲلِكَ جَعَلۡنَـٰكُمۡ أُمَّةً۬ وَسَطً۬ا لِّتَڪُونُواْ شُہَدَآءَ عَلَى ٱلنَّاسِ وَيَكُونَ ٱلرَّسُولُ عَلَيۡكُمۡ شَهِيدً۬ا‌ۗ ۔۔۔

"AND IN THE SAME WAY WE MADE YOU A MODERATE UMMAH (COMMUNITY), SO THAT YOU SHOULD BE WITNESS OVER THE PEOPLE, AND THE MESSENGER A WITNESS TO YOU..." (SURAH AL-BAQARAH:143)

This verse qualifies the Islamic nation (Ummah) with the term WASAT which means "moderate, middle or central", and is applied to a thing considered to be the best of its kind. According to a Hadith reported by al-Tirmidhi from the blessed Companion Abu Sa'id al-Khudri RAA, the word WASAT is to be interpreted as "just" - in the sense of being "the best". (Qurtubi) The verse points out that just as Allah has granted to the Muslims a Qiblah which is superior to all other orientations, in the same way He has bestowed upon the Islamic Ummah the unparalleled distinction of being moderate, balanced and just - in short, the honour of occupying the central position among all the Ummahs or traditional communities.

From Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi Re

SURAH AL-BAQARAH: 139

قُلۡ أَتُحَآجُّونَنَا فِى ٱللَّهِ وَهُوَ رَبُّنَا وَرَبُّڪُمۡ وَلَنَآ أَعۡمَـٰلُنَا وَلَكُمۡ أَعۡمَـٰلُكُمۡ وَنَحۡنُ لَهُ ۥ مُخۡلِصُونَ.

"SAY: WOULD YOU ARGUE WITH US ABOUT ALLAH, WHEN HE IS OUR LORD AS WELL AS YOUR LORD? FOR US OUR DEEDS, AND FOR YOU YOUR DEEDS! AND TO HIM WE ARE FAITHFUL." (SURAH AL-BAQARAH:139)

This verse brings out the essential and unique characteristic of the Islamic Ummah (community) - it has purified itself of all possible admixture of Shirk (association), and devoted itself, externally and internally, to Allah.

The Arabic word in the text is (Mukhlisun), the plural of Mukhlis which signifies "one who has purified himself", and which is allied to the word Ikhlas, "the act of purifying oneself."

According to Hazrat Sa'id ibn Jubayr RE Ikhlas consists of worshipping no one but Allah, associating no one with Allah, and doing good deeds only for the sake of obeying Allah, and not for the purpose of winning the admiration of the people. Certain spiritual teachers have said that Ikhlas is a deed which can be identified neither by men, nor by angels or Satan, and that it is a secret between Allah and His servant.

From Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

SURAH AL-BAQARAH:137

"SO, IF THEY BELIEVE IN THE LIKE OF WHAT YOU BELIEVE IN, THEY HAVE CERTAINLY FOUND THE RIGHT PATH..."

In this verse the immediate addressee of the phrase "you believe"  are the Holy Prophet ﷺ and his blessed Companions. So this verse lays down the fundamental principle that the only Iman acceptable to Allah is the one which was adopted by the Holy Prophet SAW and his Companions, and that any doctrines and beliefs that deviate from it in the least are neither valid nor acceptable to Allah. That is to say, one should believe in Allah and His attributes, in the angels, in the books of Allah, in the messengers and prophets of Allah and in their teachings exactly in the same manner as the Holy Prophet SAW and the blessed Companions did, without adding anything to it, or taking something out of it, and without interpreting it differently from how it has been interpreted by Rasool Allah SAW.

From Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

The Holy Prophet ﷺ said, "Beware, O Bani Hashim, let it not be that on the Day of Judgment while others bring their good deeds with them, you on your part, having neglected good deeds, bring with you only the trust in being my relations, and so I have to tell you that on that day, I cannot save you from the wrath of Allah."

Another Hadith says, "He who has been pulled back by his deeds cannot be pushed forward by his ancestry."

From a'armful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

"AND SAY TO PEOPLE WHAT IS GOOD"

"AND WE MADE THE CHILDREN OF ISRAEL TAKE A PLEDGE: "YOU SHALL NOT WORSHIP ANYONE BUT ALLAH; AND BE GOOD TO YOUR PARENTS, AND TO NEAR OF KIN AND TO ORPHANS AND THE NEEDY. AND SAY TO THE PEOPLE WHAT IS GOOD, AND BE STEADFAST IN SALAH, AND PAY ZAKAH..."(SURAH AL-BAQARAH:83)

This verse asks us to adopt a gentle tone and soft manner when talking to others, regardless of whether they are good or evil, or pious or sinners. However, in religious matters, one should not try to hide the truth for the sake of pleasing people or of winning their approval. The Holy Quran tells us that when Allah Ta'alah sent Sayyidna Musa and Sayyidna Haroon AS to the Pharaoh, He instructed them to use gentle and soft words (20:42). None of us who preaches to someone else today can be a better preacher than Sayyidna Musa AS, nor the person addressed can be a greater non-believer than the Pharaoh.

Talha Ibn Umar RE recounts that once he said to the great scholar of Tafsir (Interpretation the Holy Quran) and Hadith (sayings of the Holy Prophet SAW) Ata RE, "One can see around you people who are not quite orthodox in their beliefs. As for me, I am rather short-tempered. If such people come to me, I deal with them harshly." Ata RE replied, "Do not behave like this," and reciting the present verse he added, "Allah has commanded us to speak to people politely. When even non-Muslims are to be treated like this, would this commandment not apply to a Muslim, no matter what kind of a man he is?" (Qurtubi)

Adapted from Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

'KHUSHU' (خشوع): THE HUMBLENESS OF HEART

The "humbleness of heart" (KHUSHU) which the Holy Quran and the Hadith speak of, connotes a peacefulness of heart and humility arising out of the awareness of Allah's majesty, and of one's own insignificance in comparison to it. Once a person acquires KHUSHU it makes it easy for him to obey Allah Ta'alah. Sometimes it reflects itself even in the bodily posture and appearance of the person who has acquired it, in that he obviously appears polite, humble and down to earth. However, if a person does not bear genuine humility and fear of Allah in his heart, he does not have true KHUSHU despite apparently looking humble and polite.

There is another word KHUDU (خضوع) which is often used along with KHUSHU. The two words are almost synonymous. But the word KHUSHU, according to its lexical root, refers to the lowering of the voice and of the glance when it is not artificial but arises out of real modesty and fear of Allah. On the other hand, the word KHUDHU refers to the bodily posture which shows modesty and humility.

Rasool Allah ﷺ has said, "The Salah simply means self-abasement and humility."

In another Hadith it has been said, "If his prayers do not restrain a person from immodesty and evil, he goes farther and farther away from Allah." (from Ihya al-Ulum by Imam Ghazali RE)

Adapted from Ma'ariful Qurna, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

TWO SPIRITUAL VICES AND THEIR CURE. PART 2

Continued from previous post...

The cure that Quran Karim has recommended for both these vices (Hubbe-Ma'al and Hubbe-Ja'ah) is in this verse "واستعینو بالصّبر والصّلوة" (AND SEEK HELP THROUGH PATIENCE AND PRAYER). Which recommends that a person should attain control over his wishes and desires through Sabr (patience). This leads to reduction in Hubbe-Ma'al (love of material wealth) as wealth is a  means to fulfilling one's wishes and desires. Once a person commits to quit blindly following one's desires then initially this will be very hard for him. However, if he keeps striving, his desires will become more moderate and slowly moderation (اعتدال) will become part of his nature. Then his Hubbe-Ma'al will become weak to the point that it will not blind him from what is good and what is bad for his eternal life.

Salah helps reduce Hubbe-Ja'ah (love of status and position in this world) because in Salah one abases oneself both physically and spiritually. When one starts offering the Salah properly then he starts being truly mindful of how insignificant and unimportant he is in front of Allah Ta'alah which results in reduction of Takabbur (arrogance), self-importance and Hubbe-Ja'ah.

Adapted from Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

TWO SPIRITUAL VICES AND THEIR CURE. PART 1

"AND SEEK HELP THROUGH PATIENCE AND PRAYER. AND IT IS INDEED EXACTING, BUT NOT FOR THE HUMBLE IN HEART WHO BEAR IN MIND THAT THEY ARE TO MEET THEIR LORD, AND THAT TO HIM THEY ARE TO RETURN." (SURAH AL-BAQARAH:45-46)

Hubbe-Ma'al (love of material wealth) and Hubbe-Ja'ah (love of worldly status) are two internal vices which destroy a person's both worldly and eternal lives.

Following are the outcomes if a person is afflicted with Hubbe-Ma'al:

1. It breeds miserliness and greediness which results in his wealth not contributing anything to the welfare of other people.
2. He becomes selfish so that he does not see anything wrong with defrauding other people, not giving other people their fair due when selling something, engaging in bribery, using other unfair means of taking money from other people, and exploiting other people, to increase his own wealth.
3. No matter how much such a person earns he is so driven by making more money that he remains preoccupied with it even at times of leisure and relaxation. The wealth which should have been a source of pleasure for him, becomes a burden for him.
4. Even when he knows what is right and what is wrong, he does not wish to accept any guidance that would limit his engaging in his insatiable appetite for wealth.

Similarly Hubbe-Ma'al results in Takabbur (arrogance), selfishness, violation of rights of others, lust of power and resulting bloodshed, and similar ills which turn this world into hell.

To be continued...

Adapted from Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

IS IT NOT ALLOWED FOR A SINNER TO DO TABLEEGH (PREACHING)?

This verse (which was discussed in the previous post) does not mean it is not allowed for a sinner to preach to others, neither that if a persona has been indulging in a certain sin then he is not allowed to try to dissuade others from doing the same. Doing a good deed in an independent virtue, and trying to persuade others to do this good deed is another virtue in its own right. Giving up one virtue does not mean that the person should give another virtue as well.

Imam Malik RE has quoted Sa'id ibn Jubayr as saying that if everyone decides to refrain from persuading others to do good deeds and dissuading them from committing sins on the assumption that he himself is a sinner and has no right to preach to others until and unless he has purged himself of all sins, then there would be no one left in this world to ask others to do good deeds, for who can be totally free of sins? According to Hazrat Hasan Basri RE this is exactly what Satan wants, that people become so preoccupied with becoming absolutely free of sins before they preach to others, that they stop preaching altogether.

Maulana Ashraf Ali Thanvi RE used to say that whenever he became aware of a bad habit in himself, then he specifically talked about the the drawbacks of that bad habit in his sermons so that the barakah (blessing) of the sermon should help him to get rid of it.

In nutshell this verse (2:44) does not mean that a person who does not do lots of good deeds should not try to persuade others to try to do those good deeds, but that a preacher should also practice what he preaches.

From Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

ADMONITION TO PREACHERS WHO DO NOT PRACTICE WHAT THEY PREACH

"Do you bid others to righteousness while you ignore your ownselves, although you keep reciting the book? Have you then no sense?" (Surah Al-Baqarah:44)

While this verse addressed the religious scholars of Jews of those times, in a larger sense it condemns all those who preach good deeds to others but do not practice what they preach, who ask others to have fear of Allah but show no such fear in their own behaviour. Ahadith (sayings of the Holy Prophet ﷺ) speak in detail of the dreadful punishments these people will have to face in the next life.   The blessed Companion Hazrat Anas RAA has narrated that Rasool Allah SAW said that on the night of the Ascension (شبِ معراج) he passed by some people whose lips and tongues were being cut with scissors made of fire. When he asked Hazrat Jibra'il AS as to who they were he explained that they were certain preachers of the Ummah of Rasool Allah SAW who bade others to do good deeds but did not follow what they were preaching themselves. (Ibn Kathir)

According to a Hadith reported by Ibn Asakir certain people living in paradise will find some of their acquaintances in the fire of Hell, and ask them, "How is it that you are in hell, while we we have attained Paradise because of the good deeds you taught us?" Those in hell will reply, "We used to preach with our tongues, but never acted upon what we preached." (ibn Kathir)

From Ma'ariful Quran, by Mufti Muhammad Shafi RE

و اقیمو الصلوٰة و اتو الزکوٰة وارکعو مع الرکعین

"And be steadfast in Salah, and pay Zakah, and bow down with those who bow." (Surah Al-Baqarah:43)

Al-Salah , in the terminology of Shariah, is a definite form of Ibadah or worship. Whenever the Quran commands commands Muslims to perform the Salah, it employs the word Iqamah, except in one or two instances. Lexically, the word Iqamah means "making a thing straight or keeping it firmly in its place". The word also specifies "establishing a thing or making it perpetual." Thus, combining the two words Salah and Iqamah in the Holy Quran and the Hadith signifies, not merely offering the prayer, but performing the five ordained prayers steadfastly in the prescribed form, at the prescribed hours, and fulfilling all the necessary conditions. All the rewards and blessings of Salah that have been promised in Quran and Hadith are conditional to performing it steadfastly (Iqamah).For example the Holy Quran says: "ان الصلوٰة تنھیٰ عن الفحشاء والمنکر" "The Salah restrains one from indecency and evil".(29:45) It means that if one sees people who pray the Salah engaging in immodest or immoral activities, one should not doubt the veracity of this verse, rather it is more likely that while these people have been praying the Salah, they have not been observing conditions of Iqamah.

To be continued...

Continued from before...

اتو الزکوٰة
Lexically speaking the word Zakah has two meanings: (a) to purify, (b) grow. In the terminology of the Shariah Zakah refers to that proportion of one's possessions which needs to be taken out and spent totally according to the injunctions of the Shariah.

وارکعو مع الرکعین
The Arabic word Ruku means "to bow down". In the terminology of the Shariah Ruku refers to that particular form of bowing down which is performed in Salah. So the verse actually means that offer Salah with  those who offer Salah.

As reported by Imam Muslim RE, Hazrat Abdullah Ibn Masud RAA said, "The man who wishes to meet Allah tomorrow (i.e the Day of Judgment) as a true Muslim, should offer these five prayers regularly and steadfastly in a place where the call for the prayer is habitually made (i.e. a mosque), for Allah has laid down for your Prophet certain ways of good guidance (Sunnan al-Huda), and offering the five prescribed prayers with the Jama'ah (congregation) in one of them. If you offer these prayers at home", he added pointing towards a man, "as he does, keeping away from the Jama'ah, you will have forsaken the Sunnah of your Prophet, and if you forsake the Sunnah of your Prophet you will go astray. The man who goes to a mosque, for every step that he takes, Allah forgives one of his sins, add one good deed to his account and promotes him one rank higher..."

Adapted from Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

A DIALOGUE BETWEEN HAZRAT ABU HAZIM TABA'I RE AND CALIPH SULAYMAN ABDUL MALIK - Part 4

Continued from before...

The Caliph asked, "Alright, how can we reform ourselves now?"

Abu Hazim RE said, "Give up your Takabbur (believing that one is superior to others and others are inferior to oneself), be considerate of others, and be just in fulfilling people's rights."

"Abu Hazim, is it possible that you come to live with us?"

"May Allah protect me from it!"

"Why?"

"Because I am afraid that if I live with you, I might begin to like your wealth and your grandeur, and that I may have to face a grave punishment for it."

"Is there anything you need? What can we do for you?"

"Yes, I have a need. Can you please save me from going to Hell and make me enter paradise?"

"That is not in my power."

"Then there is nothing you can do for me."

The Caliph asked Hazrat Abu Hazim RE to pray for him. Abu Hazim RE said this prayer for him, ""O Allah, if you approve of Sulayman, make the betterment of this world and the Hereafter easy for him. But if he is your enemy, drag him by the hair towards the deeds you approve of."

The Caliph then asked him for some special advice. Abu Hazim RE said, "I shall make it short. Revere your Lord to a degree that He does not find you in a place where He has forbidden you to go, and He does not find you absent from the place where He has commanded you to be."

Later on, the Caliph sent one hundred gold Dinars to him as a present. Abu Hazim RE sent the money back with a letter saying, "If these Dinars are the wages for my words, then blood and pork are, in my eyes, cleaner than this money. If you believe that this money is my due from the public exchequer, then there are hundreds of Ulama (religious scholars) and servants of Islam. If you have sent the same amount to each one of them, I can accept the money, otherwise I do not need it."

The end...

Adapted from Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

A DIALOGUE BETWEEN HAZRAT ABU HAZIM TABA'I RE AND CALIPH SULAYMAN ABDUL MALIK - Part 3

Continued from before...

Sulayman asked, "What kind of person is wisest among the Muslims?"

"He whose actions are governed by obedience to Allah, and who invites others to it as well."

"What kind of man is the most stupid?"

"He who helps another person in committing some injustice, which means that he sold his faith for the worldly interests of that person."

The Caliph then asked pointedly, "What do you think of me?"

Hazrat Abu Hazim RE wanted to be excused from answering that question, but the Caliph insisted that he should give him a word of advice.

Hazrat Abu Hazim RE said, "O Chief of the Muslims! Your forefathers established their rule over the people with the help of the sword, and against their will, after killing hundreds of men. Having done all this they departed from this world. I wish you could know what they themselves are saying after their death, and what people are saying about them."

One of the courtiers of the Caliph rebuked Abu Hazim RE for having spoken so rudely to the Caliph. Hazrat Abu hazim RE replied, "No, you are wrong. I have not said anything that is rude, but only what  Allah has commanded me to say. For Allah has taken a covenant from the Ulema (scholars) to speak the truth before the people and not to conceal it." And he the recited the verse of the Holy Quran:

تبیننه للناس ولا تکتمونہ۔ (۱۸۷:۳

"You shall make it clear to the people and not conceal it."(3:187)

To be continued...

Adapted from Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

A DIALOGUE BETWEEN HAZRAT ABU HAZIM TABA'I RE AND CALIPH SULAYMAN ABDUL MALIK - Part 2

Continued from previous post...

Sulayman asked, "Tell me Abu Hazim! Who is the most honourable among the servants of Allah?"

"Those who are mindful of their fellow human beings, and those who possess wisdom."

"What is best among good deeds?"

"Fulfilling the obligations laid down by Allah, and keeping away from what He has forbidden."

"Which is the prayer more likely to be accepted by Allah?"

"The prayer of a person for someone who has done some act of kindness towards him."

"Which is the best form of charity?"

"Giving as much as one can, even when one doesn't have much, to a person in dire need, in a way that he doesn't embarrass him before giving, and does not torture him by delaying it unnecessarily."

"Which is the best form of speech?"

"Speaking the truth plainly and with complete honesty in front of someone who one is afraid of, or from whom one is expecting some favour."

Continued...

Adapted from Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

A DIALOGUE BETWEEN HAZRAT ABU HAZIM TABA'I RE AND CALIPH SULAYMAN ABDUL MALIK - Part 1

"And do not confound truth with falsehood, and do not hide the truth when you know." (Surah Al-Baqarah:42)

This verse explicitly shows that it is not permissible to mix truth and falsehood together in such a way that it obscures the truth, and that it is forbidden to conceal the truth because of fear or greed.

Imm Al-Qurtubi RE has related a very enlightening story to illustrate this point in his commentary, which has been taken from the Musnad of Darimi.

During one of his visits to he Holy town of Madinah, the Ummayid Caliph Sulayman ibn Abd al-Malik asked if someone who had seen any of the companions of Rasool Allah ﷺ was still alive. Upon finding that Hazrat Abu Hazim RE was the only person in Madinah who had been in the company of a Sahabi (Companion of Rasool Allah SAW), he sent for him.

The Caliph asked, "Abu Hazim, how is it that I don't like to die?"

"The reason is simple," Abu Hazim RE said. "You have made your world attractive and and your Aakhirah barren. Naturally, no one wants to go from an attractive place to a barren one."

The Caliph admitted that it was true. He then asked, "What would it be like when we have to appear before Allah?"

Abu Hazim RE said, "The man who has done good deeds will appear before Allah like a man who returns home to his loved ones after a travel. The man who has been doing evil deeds will appear before Allah like the slave who had run away and now has been brought back by force to his master."

The Caliph burst into tears, and said with a sigh, "I wish we could know how Allah would deal with us."

Hazrat Abu Hazim RE replied, "Assess your deeds in the light of the Book of Allah, and you will know."

"Which verse of the Quran can help us to do so?"

"This one, Translation: 'Surely  the righteous shall be in bliss, and the transgressors shall be in a fiery furnace." (82:13-14)

The Caliph remarked, "Allah's mercy is great; it can cover even the wrong-doers."

Hazrat Abu Hazim RE recited another verse, Translation: "Surely the Mercy of Allah is close to those who do good deeds." (7:56)

To be continued...

Abstract from Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

"We said, "Go down from here, all of you. Then, should some guidance come to you from Me, those who follow My guidance shall have no fear, nor shall they grieve." (Surah Al-Baqarah:38)

This verse promises two great rewards to those who follow divine guidance -  they will have no fear, and they will not grieve.

خوف (Fear) is the worry and apprehension about some future or hardship falling upon a person. حزن (Grief) is the sadness arising from something valuable, or from one's failure in attaining a desired goal.

This verse implies that only Men of God or the saints who follow divine guidance in all its details can be totally free from all sense of loss. No man, whether an emperor or a billionaire, can be free from loss and grieving as there is no human being who doesn't experience a loss event or does not get a disappointment in life in something happening in their life against their wishes. It is only the 'friends of Allah' who totally submit their desires and wishes to the will of Allah, and that is why nothing happens in this world which is against their wishes.

Adapted from Ma'ariful Quran, by Mufti Muhammad Shafi RE

THE DISTINCTION BETWEEN IMAN AND ISLAM

Lexically Iman signifies the acceptance and confirmation of something with one's heart, while Islam signifies obedience and submission. Iman pertains to the heart; so does Islam, but it is related to all the other parts of the human body as well. From the point of view of the Shariah, however, Iman is not valid without Islam, nor Islam without Iman. In other words, it is not enough to have faith in Allah and the Holy Prophet ﷺ in one's heart unless the tongue expresses the faith and also affirms one's allegiance and submission. Similarly, an oral declaration of faith and allegiance is not valid unless one has faith in one's heart.

From Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

THE THREE CHARACTERISTICS OF MUTTAQEEN (THOSE WHO FEAR ALLAH) - Part 3

The third characteristic of God-fearing people mentioned in these verses is that they spend in the way of Allah. This includes all forms of spending in the way of Allah, whether it be Fard (obligatory) Zakah, Wajib (necessary) alms-giving, or just voluntary and Nafl acts of charity.

The phrase ممّا رزقنہم (Spend out of what We have provided them) refers to the fact whatever we possess has been granted to us by Allah Ta'alah. Even if we spend all our possessions in the way of Allah, it would be proper and just, and no favour to Him. But Allah in His mercy asks us to spend in His way "out of" (مّما) what He has provided - that is, only a part and not the whole.

Abstract from Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

THE THREE CHARACTERISTICS OF MUTTAQEEN (THOSE WHO FEAR ALLAH) - Part 2

Continued from previous post...

The second characteristic of Muttaqeen (people who fear Allah) that has been described in this verse (translation in previous post) is that they establish Salah (Namaz). The verb employed by the Holy Quran here is Yuqimuna (generally rendered in English translations as "they establish", which comes from the word Iqamah meaning "to straighten out"). So the verb implies not merely saying one's prayers, but performing the prayers correctly in all possible ways and observing all the prescribed conditions, whether obligatory (Fard), necessary (Wajib), or commendable (Mustahabb). The concept includes regularity and perpetuity in the performance of Salah as also an inward concentration, humility and awe. It may be noted that that the term does not mean a particular Salah, instead, it includes all Fard, Wajib and Nafl prayers.

Abstract from Ma'ariful Quran, Interpretation of Surah Al-Baqarah, by Mufti Muhammad Shafi RE

THE THREE CHARACTERISTICS OF MUTTAQEEN (THOSE WHO FEAR ALLAH) - Part 1

With the name of Allah, The All-Merciful, the Very Merciful

"Alif. Lam. Mim. That book has no doubt in it - a guidance for the God-fearing, who believe in the unseen, and are steadfast in Salah, and spend out of what We have provided them. (Surah Al-Baqarah:1-4)

Lexically, the Arabic word Iman means accepting with complete conviction the statement made by someone out of one's total confidence and trust in him. If a person confirms what someone else is saying on the basis of what they themselves have observed, it may be called Tasdiq (confirmation) but not Iman. In the terminology of Shariah Iman means accepting with complete conviction the statements made by a prophet out of one's total confidence and trust in that prophet, and without the need for personal observation.

As for the word Ghaib lexically it means things which are not known to man in an evident manner, or which can not be perceived through the five senses. The Holy Qur'an uses this word to indicate all the things which we cannot know through the five senses or through reason, but which have been told to us by the Holy prophet ﷺ. This includes matters like the attributes of Allah, the Day of Judgment and what will happen on that day, destiny, heaven and hell and what they contain, divine books, and all the prophets who came before the Holy Prophet SAW.

So belief in the unseen ultimately comes to mean having firm faith in everything the Holy Prophet SAW has taught us, with the caveat that that teaching has come to us from Rasool Allah SAW through authentic sources.

Adapted from Ma'ariful Qur'an, by Mufti Muhammad Shafi RE

IT IS NOT PERMITTED TO PRAISE ONE-SELF

It is not permissible for a created being such as man to praise himself. The Holy Quran says: فلا تزکو ا انفسکم ھو اعلم بمن اتقّیٰ. "Do not claim to be pure; He knows best who is really God-fearing." (53:32) It means that a man can be praised only if he fears Allah, but Allah alone knows to what degree a particular person possesses this quality, known as Taqwa.

Abstract from Ma'ariful Quran, by Mufti Muhammad Shafi RE

ایاک نعبد و ایاک نستعین

to You alone we worship, and from You alone we seek help (Surah Al-Fatihah:4)

In this verse (from You alone we seek help) the purpose for which help is being sought is not mentioned. According to most of the commentators of the Quran it implies that we seek Allah's help for all our prayers, and with all our religious and worldly needs.

Also, Ibadat is not restricted to just prescribed prayers or fasting. Imam Al-Ghazzali RE in his book Arba'in has listed ten different forms of Ibadat. 

1. Namaz (Salah)

2. Zakat

3. Fasting

4. Hajj

5. Reciting the Holy Quran

6. Remembrance (Zikr) of Allah in all situations

7. Earning one's livelihood in accordance with the regulations of the Shariah

8. Fulfilling one's obligations towards one's companions and neighbours

9. Persuading people to act righteously and dissuading them from what is forbidden

10. Following the Sunnah of Rasool Allah ﷺ

Therefore, not associating anyone with Allah in worship means that one should not love, or fear, or depend on, anyone else as one loves or fears or depends on Allah Ta'alah. One should not place one's trust in anyone else as one trusts Allah Ta'alah. One should not consider obedience or submission or service to another as obligatory as the worship of Allah, nor should one take a vow in anyone else's name as one does in Allah's name. One should not show complete self-abasement and total humility before anyone as one is required to do before Allah, nor should one engage in those acts of worship and total submission that one does only in front of Allah Ta'alah like Ruku (bowing)and Sijdah (prostration) in Salah.

Abstract fro Ma'ariful Quran, by Mufti Muhammad Shafi RE

SURAH AL-FATIHAH

With the name of Allah, the All-Merciful, the Very-Merciful

"Praise belongs to Allah, the Lord of all the worlds, the All-Merciful, the Very-Merciful, the Master of the Day of Judgment. You alone we worship, and from You alone we seek help. Guide us in the straight path -- the path of those on whom You have bestowed Your Grace, not of those who have incurred Your wrath, nor of those who have gone astray." (Surah Al-Fatihah:1-7)

The Sahih of Muslim reports from the blessed Companions Abu Hurayrah RAA a hadith of the Holy Prophet ﷺ: "Allah has said. 'The Salah (i.e. the Surah Al-Fatihah) is equally divided between Me and My servant. And My servant shall be given what he prays for." The Holy Prophet SAW continued: "When the servant says:

الحمد الله رب العٰلمین

Praise belongs to Allah, the Lord of all the worlds,

Allah says: My servant has paid homage to Me." When he says,

الرحمٰن الرحیم

The All-Merciful, the Very-Merciful

Allah says, "My servant has praised Me." When the servant says,

مالک یوم الدین

The Master of the Day of Judgment

Allah says, "My servant has proclaimed My greatness." When the servant says,

ایاک نعبد و ایاک نستعین

You alone we worship, and to You alone we pray for help

Allah says, "This verse is common to Me and My servant. He shall be given what he has prayed for." When the servant says, 

...اھدناالصراط المسقیم

Guide us in he straight path...

Allah says, "All this is there for My servant. He shall be given what he prays for." (Mazhari)

Abstract from Ma'ariful Quran, by Mufti Muhammad Shafi RE

SANCTITY OF LIFE OF NON-MUSLIMS

"...And you had killed a person, then We brought you out of the trouble; and We tested you with a great ordeal..." (Surah Ta-Ha:40)

When Sayyidna Musa AS saw an Egyptian non-Muslim fighting an Isra'ili Muslim, he struck the former with a blow that caused his death. Hazrat Musa AS described this act as an act of Satan and prayed to Allah for forgiveness.

The question that arises here is that the Egyptian was a non-Muslim, and a citizen of دارالحرب (Enemy country), who had no peace agreement between him and Hazrat Musa AS. He didn't also have the status of a Dhimmi (ذمّی) (a non-Muslim living in a Muslim state) who is entitled to full protection of his rights from the Muslims. So why was his murder described as an act of Satan and a sin?

Moulana Ashraf Ali Thanvi RE had replied to this question that both Hazrat Musa AS and that Egyptian lived under the rule of Pharaoh, and were at peace with each other being Pharaoh's subjects. This was an implied covenant between the two of them. Thus the murder of the Egyptian was a violation of that implied covenant and therefore a sin. For this reason, in pre-partition India when both the Muslims and the Hindus lived under the British rule Hazrat Thanvi RE did not consider it lawful for a Muslim to take the life or property of a Hindu.

Abstracted from Ma'ariful Quran, by Mufti Muhammad Shafi RE

"Surely, those who believe and do the righteous deeds, for them the Rahman (All-Merciful) will create love." (Surah Maryam:96)

In the interpretation of this verse Mufti Muhammad Shafi RE has written that for those whose Iman (faith) and good deeds are perfect Allah Ta'alah creates an environment of love and respect between them. One pious person has love and respect for another pious person. Furthermore, by their conduct and behaviour they command the admiration and respect of all those with whom they come into contact.

Bukhari, Tirmidhi and others have related on the authority of Sayyidna Abu Hurairah RAA that the Holy Prophet ﷺ once said that when Allah Ta'alah is pleased with someone He says to Jibra'il (Gabriel) AS, "I am pleased with so and so and I desire that you too should show favour to him." Jibra'il AS makes an announcement to this effect in all the skies so that their residents begin to develop a liking for that person. Then this love descends upon the earth and the people of the earth also begin to love him. The Holy Prophet SAW then quoted this verse. (Ruh ul-Ma'ani)

Haram bin Hayyan has said that when a person devotes himself wholly towards Allah He fills the hearts of all believers with love for him. (Qurtubi)

Abstract from Ma'ariful Quran, by Mufti Muhammad Shafi RE

KEEPING A PROMISE

"And mention in the Book (the story of) Ismail. He was indeed true to his promise and was a messenger, a prophet." (Surah Maryam:54)

Fulfilment of promise is regarded as an important part of the moral code by all decent people, just as a breach of it is considered worthy of contempt. In a Hadith Rasool Allah ﷺ has described the breaking of a promise as a sign of hypocrisy. In another Hadith Rasool Allah SAW has said, "A promise is like a debt." meaning that it is as obligatory to honour a promise as it is to repay a debt. There is another Hadith of the Holy Prophet SAW which says that, "promise is an obligation for a believer."

Abstracted from Ma'ariful Quran, by Mufti Muhammad Shafi RE

"And as for the wall, it belonged to two orphan boys in the city and there was a treasure beneath it for them, and their father was a pious man..." (Surah Al-Kahf:82)

The verse above is one of those verses of Surah Al-Kahf in which the whole story of Hazrat Musa AS and Hazrat Khizr AS has been narrated. Sayyidna Ibn Abbas RAA said that it (the treasure mentioned in this verse) was a gold tablet with the following inscription on it. This report was also narrated by Sayyidna Usama ibn Affan RAA with its chain of narrators ascending to the Holy Prophet ﷺ: (Qurtubi)

1. بسم الله الرحمٰن الرحیم. (Bismillahir-Rahmanir-Rahim: With the name of Allah, the Most Merciful, the Very Merciful).

2. It is surprising that a person believes in Taqdeer (destiny), and yet he despairs.

3. It is surprising that a person believes that Allah Ta'alah is responsible for all of their sustenance (Rizq), and yet he engages in unnecessary endeavours and useless efforts.

4. It is surprising that a person believes in death, and yet he stays happy and carefree.

5. It is surprising that a person believes in the reckoning of the Hereafter, and yet he remains careless.

6. It is surprising that a person knows about the world and its vagaries, and yet he is heedless.

7. لا الہٰ الا الله محمد رسول الله. (La ilaha illalah Muhammad Rasulullah): There is no God but Allah, Muhammad is a messenger of Allah).

Adapted from Ma'ariful Quran, Interpretation of Surah Al-Kahf, by Mufti Muhammad Shafi RE

A narrative from Sayyidna Anas RAA carried by al-Hakim in his al-Mustadrak says that when the Holy Prophet ﷺ left this mortal world, there came a person with a black and white beard. Tearing the crowd of people, he reached inside and started weeping. Then, turning to the noble Companions (Sahaba) he said:

"Indeed, in Allah there is endurance against all distress, and recompense for everything taken away, and He is the real caretaker for He alone survives after everyone is dead. So, return to Allah, turn to Him passionately and long for Him alone, and be mindful that He tests you by putting you in hardships. The person in real hardship is one who does not get any reward for his hardship."

Abstract from Ma'ariful Quran, Interpretation of Surah Al-Kahf, by Mufti Muhammad Shafi RE

AVOIDING PROLONGED RELIGIOUS ARGUMENTS

"Some will say, "Three, the fourth of them being their dog," and some will say, "Five, the sixth of them being theIr dog, just making conjectures." And others will say, "Seven, the eighth of them is their dog." Say, "My Lord knows best about their number." No one knows them except a few, so do not argue about them except an apparent argumentation. And do not ask anyone of these about them." (Surah Al-Kahf:22)

In the interpretation of this verse Hazrat Mufti Muhammad Shafi RE has written that the rule of conduct taught in these two sentences to the Holy Prophet ﷺ is, in fact, a very important guiding principle for all Muslim scholars. When a difference of opinion emerges one should state one's point of view clearly. If people wish to engage in unnecessary debate after that one should just make a plain statement and end the discussion. One should not get too involved in proving one's own or refuting the other person's point of view because it usually doesn't lead to any positive outcome. Continuing to engage in such endless debates is both a waste of time and a potential source of interpersonal conflict.

Abstract from Ma'ariful Quran, by Mufti Muhammad Shafi RE

LOVING ALLAH TA'ALAH AND THE HOLY PROPHET ﷺ

It has been reported in the Sahih of al-Bukhari that Sayyidna Anas RAA said, "One day, the Holy Prophet ﷺ and I were coming out of the Masjid. We met a person at the door. He asked, "Ya Rasool Allah SAW, when will the Qiyamah come?" Rasool Allah SAW asked, "What preparations have you already made for Qiyamah? (in view of which you want it to come soon)" Hearing this the man was somewhat embarrassed and said "I have not done a lot of prayers, fasts and charities for Qiyamah, but I love Allah and His Messenger." Rasool Allah SAW said, If that is so, (on the day of Qiyamah) you shall be with those whom you love." Sayyidna Anas RAA says, "when we heard this good news from the Holy Prophet SAW we were so happy that we had never been so happy since the day we embraced Islam."

Abstract from Ma'ariful Quran, Interpretation of Surah Al-Kahf, by Mufti Muhammad Shafi RE

CRYING BECAUSE OF FEAR OF ALLAH

"Say, "Believe it (Quran) or not believe it; when it is recited to those who were given knowledge before it, they fall down on their face in prostration and say, "Pure is our Lord. Certainly, the word of our Lord is sure to be done." And they fall down on their faces weeping and it increases them in the humbleness of heart." (Surah Bani Isra'il:107-109)

Sayyidna Abu Hurairah RAA narrates that the Holy Prophet ﷺ has said, "a person who wept in fear of Allah shall not go to Hell until milk is returned to the udder after having been milked." (It means that as it is not possible to put milk once milked back into the udder, very similarly, it is also not possible that a person who weeps in fear of Allah would go to Hell)

Another report says that "Allah Ta'alah has forbidden the fire of Hell on two eyes - the eye that weeps in fear of Allah, and the eye that stays awake at nights guarding the Islamic frontiers. (Baihaqi, and Hakim)

Sayyidna Nadr ibn Saad RAA reports that the Holy Prophet SAW said, "If there is a person in a nation who weeps because of fear of Allah, Allah Ta'alah will deliver that nation from the fire of Hell because of him." (Ruh as - Ma'ani from Tirmidhi)

Abstract from Ma'ariful Quran, by Mufti Muhammad Shafi RE

NINE CLEAR SIGNS GIVEN TO HAZRAT MUSA AS

It has been reported in Abu Dawud, an-Nasai, Tirmidhi and Ibn Majah on the authority of Sayyidna Safwan Ibn al-Aththal RAA that a Jew once asked one of his friends to take him to 'that' prophet. They came to the Holy Prophet ﷺ and asked, "What were the nine clear signs (آیاتِ بیّنات) given to Sayyidna Musa AS. Rasool Allah SAW said,

"1. Do not ascribe any partners to Allah Ta'alah.
2. Do not steal.
3. Do not do Zina (physical relations outside of wedlock).
4. Do not unjustly take the life of someone whose killing has been forbidden by Allah Ta'alah.
5. Do not falsely input anyone innocent with charges liable to the sentence of death or any other punishment.
6. Do not practice magic.
7. Do not devour interest.
8. Do not level a false accusation of Zina on a chaste woman.
9. Do not desert the battlefield in Jihad for fear of being killed.

And he also said, "O Jews, it ha also been enjoined on you that you shall not contravene the particular injunctions of the observance of the day of Sabbath (Saturday) given to you.'"

Abstract from Ma'ariful Quran, Interpretation of Surah Bani Isra'il, by Mufti Muhammad Shafi RE

FINANCIAL RIGHTS IN ISLAM - Part 3

"And give full measure when you measure, and weigh with a straight balance. That is good, and better in the end." (Surah Bani Isra'il:35)

In this verse it has been commanded that people should measure and weigh correctly, and should not measure short, when selling something.

Respected jurists of Islam have decreed that the core principle in this verse is that it is Hara'am (unlawful) to give a person less than what is due to them. Therefore, if an employee does not fulfil his assigned duties properly, or gives less time to work than he is being paid for, or if a worker shirks his responsibilities and deliberately does not deliver what he had contracted to deliver, then it is all included in the meaning of this verse.

Abstract from Ma'ariful Quran, by Mufti Muhammad Shafi RE

PROHIBITION OF TAKABBUR (ARROGANCE)

"And do not walk on the earth haughtily. You can neither tear the earth apart, nor can you match the mountains in height." (Surah Bani Isra'il:37)

Takabbur (arrogance, تکبّر) means believing oneself to be superior to others, and considering others to be inferior to oneself. Very harsh warnings have appeared in Hadith against it. Even behaving in ways which are suggestive of Takabbur has been declared impermissible.

Imam Muslim RE has reported on the authority of Sayyidna Iyad ibn Ammar RAA that the Holy Prophet ﷺ said, "Allah Ta'alah has sent this command to me through revelation: Be humble. No person should boast on, or act as if he is superior to, another person. No one one should behave unjustly towards anyone else." (Mazhari)

Sayyidna Abdullah Ibn Masud RAA narrates that the Holy Prophet SAW said, "A person who has Takabbur in his heart even to the measure of a particle will not enter paradise." (Mazhari to the reference of Sahih of Muslim)

Speaking from the pulpit Sayyidna Umar Farooq RAA said, "I have heard from the Holy Prophet SAW that Allah Ta'alah elevates the status of a person who adopts Tawazu (humility, تواضع) so that even though he is insignificant in his own eyes, he is great in the eyes of everyone else. And if a person adopts Takabbur Allah Ta'alah disgraces him so that even though he is great in his own eyes, he is worse than a pig and a dog in everyone else's eyes." (Mazhari)

Abstracted from Ma'ariful Quran, Mufti Muhammad Shafi RE

FINANCIAL RIGHTS IN ISLAM - PART 2

Continued from previous post...

In this verse (quoted in the previous post) the second injunction is about fulfilling of covenants. There  are two types of covenants. The first covenant is that between Allah and His creations the crux of which is following the commands of Allah Ta'alah and the seeking of His pleasure. The second is the one between human beings themselves. This includes all treaties, pacts, agreements, pledges and contracts.

The fulfilment of the first covenant is obligatory on human beings. As for the second type of covenants it is also obligatory to fulfil them, provided they are not against Islamic Law. As for those that are against Islamic law, it is obligatory to terminate them, after having first served a notice on the other party. The core of a contract is agreement between two parties that they would do something, or not do something. If a person unilaterally promises someone else that they will give them something, or do something for them, then it becomes obligatory upon them to fulfil that promise too. Breaking a promise without any genuine reason is a sin. In hadith it has been called a hypocrisy in acts.

Abstract from Ma'ariful Quran, Interpretation of Surah Bani Isra'il, by Mufti Muhammad Shafi RE

FINANCIAL RIGHTS IN ISLAM - PART 1

"And do not go near the property of an orphan except in a manner that is good, until he comes to his maturity. And fulfil the covenant. Surely the covenant shall be asked about. And give full measure when you measure, and weigh with a straight balance. That is good, and better in the end." (Surah Bani Isra'il:34-35)

The first verse is about the protection of financial assets of orphans and it has been advised not to do anything that would violate their interests. Those who have the responsibility for looking after financial assets of orphans should exercise utmost caution. They should only spend in a way that would be beneficial to the orphans, and definitely not spend based on their whim and without concern. And this should continue until the orphans have become old enough to take over management of their own financial assets. 

It is not permissible to spend anyone's financial assets unduly. In this verse the rights of orphans have been asserted specifically because orphans are unable to demand accountability for their own accounts, and no one else can know about it. In situations where a person is unable to protect his or her own rights the demand from Allah Ta'alah for accountability becomes that much stronger. And neglecting such people's rights incurs a much greater sin than usurping those people's rights who are able to protect their own rights.

To be continued...

Abstract from Ma'ariful Quran, by Mufti Muhammad Shafi RE

THE INSTRUCTION FOR MODERATION IN SPENDING

"And do not keep your hand tied to your neck, nor extend it to the full extent, lest you should be sitting reproached, empty handed." (Surah Bani Isra'il:29)

This verse teaches us to spend moderately and justly, so that a person neither become so miserly that he doesn't even spend to help people in genuine need or on people who are dependent upon him, nor so spendthrift that he creates problems for himself and is unable to fulfil rights of people who are dependent upon him.

In the end this verse prohibits spending recklessly to the extent that one spends everything one has without any regard for what would happen in the future. Then when needy people come asking for help he is unable to help them, and if there is an important religious need he has nothing left to spend on it. (Qurtubi), or he may become incapable of fulfilling the rights of his family who are dependent on him, and whose rights he is bound by Shariah to fulfil. (Mazhari) Explaining the words  ملوماً محسوراً  Tafsir Mazhari says that the first word ملوم  (malum) refers to the first condition, that is, miserliness, meaning if he were to hold back on giving out of miserliness people will reproach him. And the word محسور  (mahsura) relates to the second condition that one spends so recklessly that he ends up empty handed and a pauper.

Abstracted from Ma'ariful Quran, Interpretation of Surah Bani Isra'il, by Mufti Muhammad Shafi RE

"And if you turn away from them (relatives, poor people, travellers) because you are waiting for a blessing from your Lord, then speak to them politely."(Surah Bani Isra'il:28)

An exceptional moral training has been given here in this verse through the Holy Prophet ﷺ to the entire Muslim community. They are being taught that that if a needy person asks you for financial help but you don' have anything to give them and have to excuse yourself, then even this act of turning down their request should not be done with an insulting attitude but rather should be done with an expression of one's inability and constraint.

From Ma'ariful Quran, Interpretation of Surah Bani Isra'il, by Mufti Muhammad Shafi RE

THE PROHIBITION OF SPENDING WASTEFULLY (TABDHIR)

The Quran has used two words for wasteful spending: (1) Tabdhir (تبذیر), translated as 'squandering recklessly', and (2) Israf (اسراف), extravagance. Some commentators say that both words are synonymous. Any spending in sin or disobedience or at a wrong occasion or place is called Tabdhir and Israf. There are others who refine it by saying that Tabdhir is spending in sin or on some totally unsuitable occasion or place, while Israf is spending beyond the level of need on an occasion where it is permissible to spend.

Imam al-Qurtubi RE has said spending even one Dirham where it is unlawful and impermissible according to Shariah is Tabdhir, and spending excessively on fulfilling permissible and allowed desires running the risk of becoming penniless and poor in the future is also Tabdhir. However, if someone keeps his real capital holdings safe and spends only the profit liberally to fulfil his permissible desires, then that is not included in Tabdhir.

Abstracted from Ma'ariful Quran, Interpretation of Surah Bani Isra'il, by Mufti Muhammad Shafi RE

RIGHTS OF RELATIVES

"And give the relative his right, and the needy and the traveller. And do not squander recklessly. Surely, squanderers are brothers to Satans, and the Satan is very ungrateful to his Lord" (Surah Bani Isra'il:26)

This verse establishes the rights of common relatives over a person. According to Imam Abu Hanifah RE this verse establishes right of financial help for those relatives who are in the category of near blood kinship (Dhu Rahim) and have a relationship that precludes marriage (mahram). If they do not have financial means to sustain themselves, and are unable to earn a living by themselves, be they a woman, a child, or because of having some handicap, it then becomes incumbent upon their relatives who have the financial means to support them, to do so. If there are several relatives who have the financial means to support them, then the expanses will be divided between all of them to provide a subsistence allowance for the needy.

In this verse providing financial support to the relatives, the traveller and the needy has been declared their right. In this way it has been hinted that if a person provides them financial help he is not doing them a favour, he is fulfilling his own obligations. He is doing his own duty.

From Ma'ariful Quran, Interpretation of Surah Bani isra'il, by Mufti Muhammad Shafi RE

RIGHTS OF PARENTS - PART 7

Sayyidna Abdullah Ibn Umar RAA narrated that Rasool Allah ﷺ said, "The greatest respect one can pay to one's father after his death is to treat his friends well."

Sayyidna Abu Usayd al-Badri RAA has narrated that an Ansari came and asked Rasool Allah SAW, "Ya Rasool Allah! Do I still owe my parents some rights even after that have passed away?" Rasool Allah SAW said, "Yeas!Praying and seeking forgiveness for them, fulfilling the promises they had made to people in their life, being kind and respectful to their friends, and showing mercy and generosity to such relatives who were related only to them (Silatu 'r-rahmi). These are the rights of your parents you still owe to them even after their death."

Abstract from Ma'ariful Quran, Interpretation of Surah Bani Isra'il, by Mufti Muhammad Shafi RE

RIGHTS OF PARENTS - PART 6

Hazrat Asma RAA once asked Rasool Allah ﷺ, "My mother who is a Mushrik (non-believer) comes to see me. Is it permissible for me to entertain her?" Rasool Allah SAW said, "صِلِی ا’مَّکِ" (meaning respect the bond of relationship with your mother and entertain her.)"

The Quran says, "و صاحبھما فی الدنیا معروفا" (Surah Luqman:15) (that is if the parents of a person are non-believers and order him to become like them, it is not permissible for him to obey them in this matter. But, they should be treated din the 'recognised manner'.) It is obvious that 'recognised manner' means that they should be treated with courtesy.

From Ma'ariful Quran, Interpretation of Surah Bani Isra'il, by Mufti Muhammad Shafi RE

RIGHTS OF PARENTS - PART 5

Al-Baihaqi has reported on the authority of Sayyidna Abu Bakrah RAA that the Holy Prophet ﷺ said, "For all other sins Allah Ta'alah defers the punishment of those He wills till the Day of Qiyamah, except for the sin of neglecting the rights of parents and disobeying them which is also given in this world, even before the Aakhirah (Hereafter).

From Ma'ariful Quran, Interpretation of Surah Bani Isra'il, by Mufti Muhammad Shafi RE

RIGHTS OF PARENTS - PART 4

It has been narrated by Sayyidna Abdullah Ibn Abbas RAA that Rasool Allah (Holy Prophet) ﷺ said, "An obedient son who looks at his parents with mercy and affection receives the reward (Thawab) of one accepted Hajj against every such look cast." Someone asked, "What if he looks at them like that a hundred times during the day?" Rasool Allah SAW said, "Yes. a hundred time too (he will keep receiving that reward). Allah is great (His treasures never run short)."

From Ma'ariful Quran, Interpretation of Surah Bani Isra'il, by Mufti Muhammad Shafi RE

RIGHTS OF PARENTS - PART 3

Sayyidna Ibn Abbas RAA narrated that Rasool Allah ﷺ said, "Two gates of paradise shall remain open for the person who remained obedient to his parents for the sake of Allah. And two gates of hell shall remain open for one who disobeyed them. And one gate (of paradise or hell shall remain open), if he had just one of the two, either father or mother." Someone asked, "Would it (the warning of hell)  still apply if the parents had been unjust to this person?" Rasool Allah SAW said three times, "وَ اِن ظَلَمَا وَ اِن ظَلَمَا وَ اِن ظَلَمَا." which means that the warning of Hell against disobeying and hurting  parents still applies even if the parents were unjust tot he child. (It means that children have no right to take revenge from their parents. Even if the parents had been unjust to them, it does not give the children the right to disobey  them or not to serve them.)

From Ma'ariful Quran, Interpretation of Surah Bani Isra'il, by Mufti Muhammad Shafi RE