النص المفهرس

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Surah Al-A'raf : 7 : 85 - 87
ed to intense heat in their locality which almost roasted them. Then,
in the forest closeby there came a dense cloud which cast its shade
over the entire forest. Attracted by the shade and cool breeze there, all
inhabitants of the locality assembled under the shade of that cloud. As
Divine arrangement would have it, here were its criminals walking on
their two feet and reaching the exact spot where they were to be de-
stroyed, without a warrant of arrest and without a police gun pointed
at them. Once they were all there, the clouds rained fire and the earth-
quake shook the earth. That killed them all.
Then, there are other commentators who say that the people of
Madyan and the people of Aikah are the same people and the three
kinds of punishment mentioned here converged on these people. First
came the Fire from the clouds, then, with it, rose the piercing Sound,
and then, the earthquake shook the earth. Ibn Kathir has favoured
this view.
However, whether these two people are separate or are two names
of the same people, what matters is the message of truth delivered to
them by Sayyidna Shu'aib >JI - and that has been mentioned in
the first (85) and second (86) verses. Before we move on to the explana-
tion of this message, let us first understand that the essence of Islam,
which is the combined call of all blessed prophets, is the fulfillment of
mutual rights. Then rights are of two kinds. First come rights which
are related directly to Allah Ta'ala. No visible human gain or loss
seems to depend on their fulfillment or abandonment, for example,
praying and fasting (Salah and Sawm). Secondly, there are the rights
of the servants of Allah (Huquq al-'Ibad: human rights - in secular ter-
minology) which are related to human beings. These people were heed-
less to and unaware of both these rights, in fact, were acting counter to
both.
By not believing in Allah Ta'ala and His messengers, they were vio-
lating the rights of Allah, and on top of it, by decreasing weights and
measures, they were slicing through and wasting away the rights of
human beings. Then, such people would go on to sit on entry points of
roads and streets and would terrorize all comers, rob them of their be-
longings, and warned them of worse consequences if they believed in
Sayyidna Shu'aib >JI de. And thus, on God's good earth, they had

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Surah Al-A'raf : 7: 85 - 87
made disorder the order of the day. It was to correct these misdeeds
that Sayyidna Shuraib عليه السلام was sent to them.
In the first and second verses quoted above, Sayyidna Shu'aib Lie
>JI said three things to correct the course of his people: (1) First he
said : يُقَوُمِ اعْبُدُوا اللَّهَ مَالَكُمْ مِنْ إِلٍ غَيْرُه (Omy people, worship Allah. You have no
god other than Him). This is the same Da wah, the call to Tauhid, the
Oneness of Allah, which all blessed prophets have been giving all
along the lanes of time, a call which is the spirit of all true beliefs and
deeds. Since these people too were all sold to the worship of the creat-
ed, and consequently, heedless to the sacred Being and Attributes of
Allah Ta'ala, and thus, neglectful of the fulfillment of His rights.
Therefore, this was the first message given to them. (2) Then, it was
said : ◌ْقَدُ جَاءَ تُكُمُ بَيِّنَةٌ مِنٌ رَّبِّكُم (There has come to you a clear sign from your
Lord). Here, 'clear signs' or proofs refers to the miracles which were
manifested at the hands of Sayyidna Shu'aib >JI. The different
forms in which these miracles had appeared find mention in Tafsir Al-
Bahr Al-Muhiț.
(3) The statement which follows lays down a major rule of just con-
duct. It was said: ◌ُفَاؤُفُوا الكَيُلَ وَالِيْزَانَ وَلَا تَبُخَسُوا النَّاسَ أَشْيَاءَ هُم (And fill the measure
and weight in full, and do not make people short of their things). The
word: j's (kail) means measure, and: s. (mizan) is used in the sense of
weighing, and: { (bakhs) means to bring loss on someone by giving
one less than what is due. Thus, the instruction given in the verse is to
give full measure and weight and to abstain from causing loss to them
by holding back what is their due.
In the first part of the verse, the particular crime of under-
measuring or under-weighing in buying and selling was prohibited.
Later, by saying: ◌ْلَا تَبُخَسُوا النَّاسَ أَشْيَاءَ هُم (and do not make people short of
their things), the prohibition was generalized. Now the prohibition ap-
plies to all kinds of decreasing, slicing, under-cutting or short-
changing of rights - whether related to property, or honour, or some-
thing else. (Al-Bahr Al-Muhit)
From here we know that the way it is forbidden to give less than
due while weighing and measuring, similarly, forbidden is any cutting
back on the human rights of other people. Acts like attacking some-
one's honour, not giving due respect to someone according to his legiti-

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Surah Al-A'raf : 7 : 85 - 87
mate station, showing shortcoming in obeying those the showing of
obedience to whom is necessary and failing to respect those who must
compulsorily and duly be respected are included under the purview of
the crime which used to be committed by the people of Sayyidna
Shu aib WWI de. During his famous Khutbah of the Last Hajj, when the
Holy Prophet صلى الله عليه وسلم declared that the honour of people is as wor-
thy of being respected and defended as their blood is, stands as a
broader confirmation of this view.
All these things are included under the words: ' (mu taffifin)
and: Ralf (tatfif) wherever mentioned in the Qur'an. Sayyidna Faruq al-
A'zam as JUl _», saw a person making his Ruku' and Sajdah in a hurry.
He said: Em & (that is, you are guilty of measuring and weighing short
-Mu'atta Imam Malik). By saying so, he meant that the person had not ful-
filled the right of Salah as it was due. Thus, in this report, the short-
coming of not fulfilling the right of Salah as due has been referred to
by the word: ils (tatfif : measuring and weighing short).
At the end of the verse, it was said: وَلَا تُفْسِدُوا فِى الْأَرْضِ بَعْدَ إِصُلَاحِهَا (and do
not make mischief on the earth after it has been set in order). This
sentence has also appeared earlier in this Surah Al-A'raf (for details,
please see comments under verse 56) where it was said that the physi-
cal betterment of conditions on the earth depends on utilizing things
properly - as and where due, respecting limits and maintaining moder-
ation, equity and justice; and spiritual betterment depends on rela-
tionship with Allah and obedience to His commands. As for the oppo-
site of it, that is, physical and spiritual disorder on earth, it shows up
when these principles are compromised or abandoned. The people of
Sayyidna Shu'aib >JI ale had done exactly this. They had totally aban-
doned these principles because of which earth had become a hotbed of
physical and spiritual disorder. That is why they were advised to ab-
stain from such deeds which would serve as corrupting influence for
the whole earth.
Then, it was said: 224 Bis ys (This is good for you, if you
are believers). The sense is that should they repent and retract from
their evil doings, it has nothing but good waiting for them in their
present life as well as in the life to come. As for the prosperity and suc-
cess in the life to come is concerned, it is obvious that it depends on

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Surah Al-A'raf : 7 : 85 - 87
one's obedience to what Allah has commanded us to do. Then, as for
success in the present world, we can say once people find out that
there is someone who is honest in weights and measures and is partic-
ular about all other rights of his clients, his credit and goodwill will be-
come established in the market and his business will increase in vol-
ume and reliability.
Determining the meaning of the statement - 'Do not sit in every
path threatening and preventing people from the path of Allah' - in
verse 86, some commentators have said that both sentences carry the
same sense since these people stopped and threatened those who came
to Sayyidna Shu'aib >JI ude. This they were ordered not to do.
Others have said that these crimes committed by them were two
separate crimes. They sat on thoroughfares, looted and snatched
things, and also prevented people from believing in Sayyidna Shu'aib
>JI Je. Thus, the first sentence describes the first crime while the sec-
ond sentence describes the other. The later view has been relied upon
in Tafsir Al-Bahr Al-Muhit and elsewhere too. Also included under the
purview of this command against looting and snatching are checkposts
set up on thoroughfares to realize impermissible taxes against the pro-
visions of the Shari'ah.
'Allamah Al-Qurtubi has said that those who sit on thoroughfares
and make people pay undue taxes against the provisions of the Sha-
ri'ah, they too are criminals like the people of Sayyidna Shu aib Multe
- rather, more oppressive and tyrannical than they were.
After that it was said: U're Gus, (and seeking a twist in it), that is,
these people are always on the lookout for the opportunity to find
something in the way of Allah which they could twist, turn and mis-
represent and come up with their roster of doubts and objections
through which they could try to wean people away from the true relig-
ion.
وَاذُ كُرُوا إِذْ كُتُمْ قَلِيلًا فَكَتَّرَكُمْ وَانْظُرُوًا : In the last sentence of verse 86, it was said
And remember the time when you were few, then He) كَيُفَ كَانَ عَاقِبَةُ الْفُسِدِينَ
increased you in number. And look, how was the fate of mischief mak-
ers). The twin aspects of pursuasion and intimidation were employed
to warn these people. The first was pursuasion when they were re-

654
Surah Al-A'raf : 7 : 88 - 93
minded of the blessing of Allah who increased their insignificant num-
bers to become a large nation, or changed their economic weakness
into need-free financial strength. Then, to chasten them through in-
timidation, it was said that they could do much better if they had a
look at the sad end of peoples who had engineered disorder on the
earth. The peoples of Nuh, 'Ad, Thamud and Lut were examples of so
many different punishments, which should help them understand
their own situation and make the correction needed.
In the last verse (87), an answer has been given to scruples of these
people about the division in their ranks after some of them believed in
the call of Sayyidna Shuraib عليه السلام while others kept rejecting him.
But, there was no difference between them outwardly. Both groups
were living comfortably. If being a disbeliever or denier would have
been a crime, the criminal would have been punished. To answer that
doubt, it was said : فَاصْبِرُوا حَتَى يَحُكُمَ اللّهُ بَيْتَنَا that is, do not make haste. Allah
Ta'ala is Forbearing and Merciful. He gives respite to wrongdoers. It is
only when they become absolutely wicked and high-handed that the
decree of Allah comes into action. The state in which they were was
similar. If they remained sticking to their denial, the time was not far
when the decisive punishment will overtake the deniers.
Verses 88 - 93
قَالَ الْمَلَأُ الَّذِيْنَ اسْتَكْبَرُوا مِنْ قَوْمِهٍ لَنُخْرِجَنَّكَ يُشُعَيْبُ
وَالَّذِيْنَّ أَمَنُوا مَعَكَ مِنْ قَرْيَتِنَا أَوْ لَتَعُوُدُنَّ فِىُ مِلَّتِنَاء قَالَ أَوَ
لَؤُكُنَّا كُرِهِيْنَ ﴿٨٨﴾ قَدِ افْتَرَيْنَا عَلَى اللَّهِ كَذِبًا إِنْ مُدُنَا فِىْ
مِلَّتِكُمْ بَعْدَ إِذْ نَجْنَا اللَّهُ مِنْهَا، وَمَا يَكُوُنُ لَنَا أَنْ تَّعُودَ
فِيْهَا إِلَّ أَنْ يَشَآءَ اللَّهُ رَيَُّاءُ وَسِعَ رَبُّمَا كُلَّ شَىْءٍ عِلْمَاء
عَلَى اللهِ تَوَكَّلْنَاء ◌َرَّنَا افْتَحُ بَيْنَنَا وَبَيْنَ قَوُمِنَا بِالْحَقِّ وَأَنْتَ
خَيْرُ الْفُتِحِينَ ﴿٨٩﴾ وَقَالَ الْلُ الَّذِيْنَ كَفَرُوا مِنُ قَؤْمِهِ لَئِنِ
اتَّبَعُهُمُ شُعَيْبًا إِنَّكُمُ إِذَا تَّخِرُونَ ﴿١) فَآَخَذَتُهُمُ الَّجُفَّةُ
فَأَصْبَحُوْا فِى دَارِهِمْ جُئِمِيْنَ ﴿٦١) الَّذِيْنَ كَذَّبُوا شُعَيْبًا كَانٌ

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Surah Al-A‘raf : 7: 88 - 93
◌َّمْ يَغْنَوْا فِيْهَاءَ الَّذِيْنَ كَذَّبُوا شُعَيْبًا كَانُوا هُمُ الْخْسِرِيْنَ ﴿١٢)
فَتَوَلَّى عَنُهُمْ وَقَالَ يُقَوْمِ لَقَدْ أَبْلَغْتُكُمُ رِسْلْتِ رَبِّئْ وَنَصُحْتُ
لَكُمُ فَكَيْفَ أُسَى عَلى قَوْمٍ كُفِرِينَ ﴿٩٣﴾
The chiefs of his people, who were arrogant, said, "O
Shu aib, we will expel you and those who believe with
you from our town, or you shall have to turn to our
faith." He said, "Even if we hate it? [88] We will be forg-
ing a lie against Allah, if we turn to your faith after Al-
lah has saved us from it. And it is not for us that we
turn to it unless Allah, our Lord, so wills. Our Lord en-
compasses everything with His knowledge. In Allah we
place our trust. Our Lord, decide between us and our
people, with truth, and You are the best of all judges."
[89]
And the chiefs of his people who disbelieved said, "If
you are to follow Shu'aib, then you are sure losers." [90]
So, the earthquake seized them, and they were (found
dead) in their homes fallen on their knees. [91] Those
who belied Shu aib are as if they never dwelt there.
Those who belied Shu'aib, they were themselves the
losers. [92]
So, he turned away from them and said, "O my people, I
have surely delivered to you the message of my Lord,
and wished your betterment. How, then, should I
grieve over a disbelieving people?" [93]
Commentary
When the people of Sayyidna Shu'aib >JIe told him: Had you
been on the side of truth, believers in you would have been prospering
and non-believers in you would have been under punishment. But,
what is actually happening is that both parties have come out equal
and living a comfortable life. With this incongruity in sight, how can
we take you to be true? Thereupon, the answer that Sayyidna Shu'aib
WJule gave was: Do not make haste. The time is near when Allah
Ta'ala will decide the case between the two of them. Not convinced by
his answer, the arrogant chiefs of those people said what is always
said by oppressive practitioners of arrogance. They said: O Shu'aib, ei-

656
Surah Al-A'raf : 7 : 88 - 93
ther you and the rest of your believers return to the fold of our faith, or
else, we shall throw you out of our hometown.
As for the return of ' the rest of believers in Sayyidna Shu'aib de
).JI to the fold of their old faith' is concerned, it is something which
can be understood, for all of them were a part of the faith and way of
the disbelievers. It was only later that they had embraced Islam. But,
the case of Sayyidna Shu aib WILL was different. He had never fol-
lowed their false faith and way even for a day - nor can a prophet of
Allah Ta'ala ever follow a faith which is counter to pure monotheism.
Why then would they be asking him to return to their faith? Perhaps,
it was because Sayyidna Shu'aib >JI - before prophethood was be-
stowed on him - would maintain silence over their false sayings and
doings and continued living among the people as one of them. Because
of this, his disbelieving people took Sayyidna Shu'aib >JI too as
one of the rest, a fellow-traveller and votary of their faith. It was only
after he gave his call of true 'Im an that they discovered that his faith
or religion was different from their own. Then, this led them to con-
clude that he had turned away from their old faith. About their warn-
ing that he must return to their old faith, Sayyidna Shu'aib >JI,Le
said: 3,s & p;f : It means: Are you trying to say that we should return
to the fold of your faith despite that we do not like it and consider it to
be false? This is a manner of saying that it can never be.
In the second verse (89), Sayyidna Shu'aib >JI que said to his people:
Allah Ta'ala saved us from your false faith. Now if we were to return to
your faith, this would amount to a false and grim accusation by us
against Allah Ta'ala.
First of all giving Kufr and Shirk the status of faith by itself means
that they have been commanded by Allah Ta'ala - which is forging a lie
against Him. In addition to that, after having believed in the revealed
Truth ('Iman) and after having its knowledge and insight, a return to
Kufr (disbelief) would amount to saying that the first way was false
and erroneous while the true and correct way was that which has been
adopted later. As obvious, this is a compounded lie and accusation -
that the true (Haqq) was taken to be false (Batil) and vice versa, the
Batil to be Haqq.
There was a certain flavour of claim or assertion in this saying of

657
Surah Al-A'raf : 7 : 88 - 93
Sayyidna Shu'aib WI ale - that we can never return to your religion
again. Making such a claim is, at least outwardly, contrary to the spir-
it of self-less submission a true servant of Allah is supposed to have
('abdiyyah). It does not behove those who are close to the presence of
Allah and those who have come to know Him. Therefore, he said: 36 u
And it is not for us) لَنَّاً أَنْ تَعُوُدَ فِيُهَا إِلَّ أَنْ يَشَآءَ اللَّهُ وَّنَا، وَسِعَ رَبُّنَا كُلَّ شَىْءٍ عِلْمًا، عَلَى اللهِ تَوَكَّلْنَا
that we turn to it unless Allah, our Lord, so wills. Our Lord encom-
passes everything with His knowledge. In Allah we place our trust).
This statement is a mirror of his humility ('Ijz), an assertion of
trust in Allah (Tawakkul) and a confident attitude of resigning mat-
ters to Him (Tafwid). These are master virtues of prophets. They
amount to saying: What are we and how can we claim to do something
or stay away from it? To be able to do something good and to succeed
in staying away from evil is nothing but the grace of Allah Ta'ala - as
: صلى الله عليه وسلم said by the Holy Prophet
◌َؤُلَّا اللَّهُ مَا اخْتَدَ يَا وَلاَ تُصَُّقُّنَا وَلَا صُلَّيْنَا
Had there not been the grace of Allah Ta'ala, we would have
not been guided right, nor been able to give in charity, nor to
make Şalah.
It was due to this quality of trusting in Allah alone that when, af-
ter having talked to the arrogant chiefs of the people, Sayyidna
Shu aib WILL realized that nothing seems to move these people in
any manner whatsoever, he stopped addressing them and made the
رَّنَا افْتَحُ بَيْنَا وَبَيْنَ قَوُمِنَا بِالُحِّ وَأَنْتَ خَيْرُ الْفُتِحِينَ: following Du a'(prayer) to Allah Tarala
(Our Lord, decide between us and our people, with truth, and You are
the best of all judges). Sayyidna 'Abdullah ibn 'Abbas & dl +, has said
that the word: w (fath) means 'decide' at this place. That is how the
word: u (fatih) takes the sense of Qadi or judge.
And in reality, through these words, Sayyidna Shu'aib >JI de had
prayed for the destruction of the disbelievers from among his people -
which was answered by Allah Ta'ala when they were destroyed by an
earthquake.
Reported in the third verse (90) is a misleading statement of the ar-
rogant chiefs of the people of Sayyidna Shu'aib >JI ule which they
made while talking among themselves, or said that to their followers:

658
Surah Al-A'raf : 7 : 88 - 93
that is, 'if you are to follow Shu'aib, then you are sure losers.' (Al-Bahr
Al-Muhiț from 'Ata')
The account of the punishment of these wicked people was given in
فَأَخَذَتُهُمُ الرَّحْفَةُ فَاصْبِحُوا فِىٌ دَارِهِمْ جُئِمِيْنَ :the fourth verse (91) in the following words
(So, the earthquake seized them, and they were [found dead] in their
homes fallen on their knees).
The punishment of the people of Sayyidna Shu aib Ju has been
identified as earthquake (Rajfah, Zalzalah) while in other verses it ap-
pears as: ◌ِ26:189) فَأَخَذّهُمُ عَذَابٌ يَوْمِ الْظُلَّة) which means that they were seized by
the punishment of Yowm az-Zullah. Yowm az-Zullah means day of the
shade. It refers to what happened to them when to come on them first
was the shade of a deep and thick cloud under which they all assem-
bled. Then, from this very cloud, stones or fire was rained down.
To accodmodate and reconcile the sense of the two verses given
above, Sayyidna 'Abdullah ibn 'Abbase Al , has said: First of all,
the people of Sayyidna Shu'aib )JILL were subjected to such intense
heat, as if the door of Hell has been thrown open towards them. This
made them suffocate. Shade or water, nothing seemed to work. Driven
by heat, they went into basements. They were more hot. With no
choice left, they ran from the city into the nearby forest. There, Allah
Ta'ala sent a thick cloud with cool breeze passing underneath. Out of
their senses under the impact of heat, they all rushed for refuge under
the shade of that cloud. At that time, the whole cloud became a cloud
of fire raining on them and also came the earthquake which turned
them to ashes. In this manner, the punishments of the earthquake and
the shade had simultaneously converged on these people. (Al-Bahr Al-
Muņiț)
Some commentators have said that it is also possible that the peo-
ple of Sayyidna Shu'aib >JI we were split in different groups or sec-
tions where some were hit by the earthquake while others were de-
stroyed by the punishment of the shade.
In verse 92, the fate of the people of Sayyidna Shu aib JJIle has
been cited as a lesson - which is the real purpose behind the descrip-
tion of this event. It was said : الَّذِيْنَ كَذَّبُوا شُعَيْبًا كَانُ لَّمْ يَغُنَوْا فِيهَا (Those who belied
Shuaib are as if they never dwelt there). One of the meanings of the

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Surah Al-A'raf : 7 : 88 - 93
word: & (ghina) is to live at some place in peace and comfort. At this
place, this is the meaning intended. The sense of the sentence is that
the homes where they lived in peace and comfort, turned so deserted
after this punishment as if peace and comfort had never existed there.
Then, it was said : ◌َالَّذِيْنَ كَذَّبُوا شُعَيْبًا كَانُواهُمْ الْخُسِرِين (Those who belied Shu'aib
were themselves the losers). The hint given is that these were the peo-
ple threatening to throw Sayyidna Shu'aib >JI ale and his believing
companions out from their city, but, in the end, the loss hit none but
them.
In the sixth (93) verse, it was said:
HK (So, he turned away from
them). It means that, with punishment for his people in sight, Sayyid-
na Shu'aib )JILL and his believing companions moved away from
there. The majority of commentators says that these blessed souls left
this place for Makkah al-Mu'azzamah where they stayed till the end.
It was his total disappointment with his people neck-deep in diso-
bedience and contumacy which prompted him to pray that they be
chastened. But, when the actual punishment came as a result of it, his
heart pinched because of his prophetic concern and affection for them.
Then, it was for the peace of his own heart that he said addressing his
people: 'O my people, I have surely delivered to you the messages of
my Lord, and wished you betterment. How, then, should I grieve over
a disbelieving people?'
The Commentary
on
Surah Al-A'raf
continues in
Volume IV

Index -- 663
A
'Abd al-Malik, Umaiyyad Khalifah
644
‘Abdullah b. 'Abbas 22, 43, 46, 50, 51,
61, 66, 67, 104, 113, 119, 137, 144,
162, 206, 298, 313, 321, 324, 377, 378,
379, 425, 446, 461, 463, 465, 471, 494,
505, 543, 544, 546, 557, 570, 576, 581,
582, 592, 593, 597, 604, 620, 624, 645,
657,658
'Abdullah b. Bushr al-Ma'ziniyy 305
'Abdullah b. Mas'ud 42, 117, 128, 316,
351, 461, 463, 471, 495, 498, 503, 511,
544, 592,
'Abdullah b. Mubarak 598
'Abdullah b. Mughaffal 605
'Abdullah b. Salam 100, 213, 235, 317
‘Abdullah b. Ubaiyy ibn Salul 189
'Abdullah b. Umaiyyah 306, 307
‘Abdullah b. 'Umar 19, 42, 80,, 272, 273,
381, 471, 488
'Abdullah b. Zubair 471
Abstinence
- from good dress and food is no teach-
ing of Islam 573, 574, 575
Abu ad-Darda' 61, 70, 128, 497, 543, 545
Abu al-Barakat al-Jauni, Arab gene-
alogist 627
Abu Bakr al-Jaşşaş 21, 28, 42, 63, 68,
81, 166, 200, 238, 391, 368, 603
Abu Bakr al-Şiddiq 194, 195, 196, 200,
273
Abu Burdah Aslami 137
Abu Dawud 162, 273, 378, 508, 523, 544,
545,582
Abu Dharr al-Ghifari 291, 525, 545, 620
Abu Hanifah 42, 70, 81, 137, 138, 140,
279, 450, 489, 505, 573, 645
Abu Hayyan, author of Al-Bahr Al-
Muhiț 20, 70, 84, 198, 200, 343, 344
Abu Hurairah 140, 252, 310, 333, 355,
498, 503, 523, 544, 545, 571
Abu Ishaq Al-Asfraini 298
Abu Jahl 36, 332, 333, 433, 440, 459, 460
Abu Lahab 36, 460
Abu Mansur 437, 438
Abu Musa al-Ash'arī 196, 290, 300, 530
Abu Nu'aym 378
Abu Righal (sole Thamud survivor)
641
Abu Sa'id al-Khudri 425, 543
Abu Sufyan 433
Abu Țalib 324, 350, 351, 353, 432, 433
Abu 'Ubaydah 20
Abu Umamah 67
Abu Yusuf 70
Abul-Hikam 332
'Ad
the people of - 113, 114,
305, 625, 626, 627, 628, 629, 630, 632,
635, 636, 654
Adam 46, 104, 123, 125, 126, 127, 300,
328, 409, 411, 467, 474, 494, 548, 553,
554, 555, 556, 558, 619, 620, 633
‘Adba' 19, 46
'Adi b. Hatim 42
'Ādiyy 276
'Adl (justice)
- as perfect on all counts 445
- as ideally moderate 445
Adultery (Zina) (see Zina)
(also see 184, 279)
Age of Ignorance
the first - 49
the modern - 48
Ahbar 177, 178
'And (contract, pledge)
(see 'Uqud, al-)
Ahl al-Sunnah wa al-Jama'ah 426
Ahmad b. Hanbal, Imam 137, 489, 523,
597,604
Ahriman 299, 397
'A'ishah 20, 195, 328, 437, 523, 524, 532,
570
Akhirah (Hereafter)
- is the central concern of present life
408, 409, 414, 421, 422
- 302, 325, 326, 327, 328, 329, 338,
349, 352, 392, 393, 394, 397, 408, 409,
414, 421, 422, 426, 427, 428, 455, 460,
461, 465, 466, 470, 478, 500, 501, 512,
513, 541, 545, 577, 588, 597, 619, 621
Al-Atiyyah 352
Al-Jami' Al-Saghir 383
Al-Khabaith (evil things)
the unlawfulness of - 55, 56, 57, 58, 59,
60
Al-Qadir al-Mutlaq (Absolutely Pow-
erful) 345
'Ali al-Murtada 43, 63, 64, 74, 129, 140,

Index -- 664
172, 195, 198, 199, 534, 586
'Ali Asadi 139, 140
'Ali b. Abī Țalah 113
'Ali b. Husayn al-Waqidi 571
Allah
the method of knowing - 231, 232
the method of reaching - 231, 232
Amalkites 113, 114, 115, 116
A‘mash 110
Amir b. Abdullah 128
Ammar b. Yasir 288, 351
'Amr ibn al-'Aş 433
Amr b. Jahsh 92
'Amru b. Dinar 644
'Amru b. Hazm 21
An'am, al- (grazing livestock)
eight kinds of - are lawful 23
reasons why believers must eat of law-
ful animals 24
exemptions from the rule about - 24, 25
the injunction about - is wise and just
25
Anas 36
Anşar 407
Apostates (Murtadd)
ruling on the Dhabihah of - 77, 503
Aqra' al- b. Habis 266
'Arabi, Shaykh Muhiyuddin al- 427
'A'raf
meaning, description and people of -
590, 591, 592
Ariņa 113, 114
'Arsh (Throne) 598
Arya Samajists 299
Aşhab al-fil (People of the Elephant)
377
Ashraf 'Ali Thanavi 111, 389
Asma' b. Yazīd 19
Astrology 363
Aswad al-'Ansi 196
At-Tayyibat (good things)
the lawfulness of - 55, 56, 57, 58
'Ata' 28, 67, 136, 143, 257
‘Ațiyyah b. Qays 20
Autars 473, 474
'Awj b. 'Unuq 114
Aws 95
Awza'ī, Imam 598
Ayyub (Job) 403
Āzar 395, 396, 403
Azlam, al- 43, 44, 247
B
Backgammon 44
Baghawi, al- 162, 313, 333, 412, 495
Bahimah (the cattle) 23
Baķīrah 265, 267
Bahr, Tafsir al-Bahr al-Muhit
(see Tafsir ... )
Baihaqi, al- 324, 333, 378, 461, 542, 570,
571, 604
Balqīnī, Allamah 518
Bani Isra'il
the pledge from - 94, 95, 96, 100, 105
- 109, 110, 111, 112, 113, 114, 115,
117, 118, 119, 121, 122, 123; 124, 225,
229, 230, 233, 286, 406, 413, 522
Bani Taghlib 63, 64, 74
Banu 'Abd Munaf 459
Banu Nadir, Jewish tribe on outskirts of
Madinah 160, 161, 162, 166, 180
Banu Qurayzah, Jewish tribe on out-
skirts of Madinah 160, 161, 162, 163,
180, 188
Banu Qusayy 332
Baqar, Imam 199
Barzakh (the post-death pre-Qiyamah
state) 336, 421, 540
Bay'at (pledge of allegiance; pausal:
bay'ah) 95, 459
Baydawi, al- 101, 373
Baytul-Maqdis 109, 110, 112, 114, 115,
116, 120, 122
Baytullah
- is mainstay of the universe 257, 258
- is symbol and substance of peace 258,
259, 260, 261, 437
Bazzar, al- 37
Belief
- in Allah 221
- in the Last Day 221
- translated into good deeds 221
- in prophethood 221, 222, 223, 224
(also see Salvation)
Believers
- are live with the light of faith 451,
452, 453, 454, 455, 456, 457

Index -- 665
Bid'at (innovations in established relig-
ion) 183, 241, 522, 523, 577, 598
Bilal al-Habashi 36, 351
Birr (righteousness) 37, 38, 39
Bribery (see Suht and Rishwah)
Bridge of Șirat 585, 586, 590
Budayl 276
Bukhari, Imam Ismail al-
- on abandonment of the commendable
if not from the core objectives of Islam
439
- 95, 105, 355, 498, 503, 517, 525,
544, 545, 585, 617, 641
Buraydah b. Husayb 508
Buzurg 344
C
Calendar
solar and lunar - 418, 419, 420, 421,
422
Caliphate
the succession order of the - 95
Certitude 365
Chess 44
Christians 48, 49, 62, 63, 64, 66, 67, 68,
69, 70, 71, 72, 73, 74, 75, 76, 77, 78,
79, 80, 81, 82, 98, 100, 101, 102, 103,
106, 167, 175, 176, 181, 186, 188, 189,
200, 201, 202, 202, 213, 216, 222, 223,
230, 234, 235, 237, 238, 276, 315, 316,
344, 346, 369, 405, 444, 496, 521, 529,
571
Commandments
do not associate partners with Allah
(Shirk) 492, 493, 496, 497
be good to parents 492, 493, 498, 499
do not kill your children because of pov-
erty 492, 493, 499, 500, 501
do not go near shameful acts, open or
secret 492, 493, 501, 502, 503
do not kill a person given sanctity by
Allah except by right 492, 493, 503
do not approach the property of the or-
phan except with the best possible
conduct 492, 493, 504, 505
give the measure and the weight to the
full in all fairness 492, 493, 505, 506,
507
when you speak, be just, even if there
be a relative 492, 493, 507, 508, 509
fulfill the Covenant of Allah 492, 493,
509, 510
this is My path, straight. So follow it,
and do not follow the (other) ways lest
it should take you away from His way
492, 493, 510, 511, 512, 513
(also see Prohibitions)
Conquest of Makkah
the highlights of the event of - 27
Contracts (al-'Uqud) 26
Cooperation (ta'awun)
ground rules of - :
(a) help in righteousness & piety 25
(b) do not help in sin and aggression 25
(see details under Mutual Cooperation)
Cray 370
Creation
marvels of - 414, 415, 416, 417, 418,
419, 420, 421
- of the phenomena of rains and land
produce 422, 423, 424
- of heavens and the earth 423
- of plants and trees 485, 486, 487
- in six days 595, 596
identification of days and nights before
- 596, 597, 598, 599, 600
Creator
can the created see the - ? 426, 427,
428, 429
D
Daļhak 61, 136, 172, 195, 206, 324, 597
Daman (liability) 140
Darus-Salam 464, 465, 466
Da‘wah
consider addressee, a principle of - 202,
203, 396, 398, 306, 621, 624, 651
Dawud (David) 136, 233, 403, 617, 645
Deeds
the correction of - 204
are religious leaders responsible for - of
common people? 205
the duty of religious leaders in the cor-
rection of - of a people 205, 206, 207
the ultimate responsibility of the cor-
rection of - lies with people and lead-
ers both 207
the method of community correction of -
208

Index -- 666
- and morals affect collective life in this
world as well 470, 471
Dhahabi, Imam al- 546
Dhikr
effects of negligence towards - 249, 250,
329, 330
the meaning and etiquette of - 601, 604,
605,607
(also see Du'a)
Dhimmies (protected non-Muslim citi-
zens) 165, 166, 167, 503
Dhush-Shimalyn 351
Dichotomy
there is no - in Shari'ah and Tariqah
563
Differences
the nature of - among Muslims 382,
383, 384, 385, 387
ideal way out of - 522, 523, 524
Disbelievers
miracles demanded by - 306, 307, 308
- deprived themselves of Allah's mercy
by failing to believe 310
- shall suffer when Resurrection comes
318, 319, 320, 321, 322, 323, 324
- and the punishment of the Hereafter
325, 326, 327, 328, 329
divine admonition for - carries lesson
for Muslims 372, 480
- are dead without the light of faith
451, 452, 453, 454, 455, 456, 457
Disorder (fasad) 606, 607, 608, 609, 610
Divine Punishment
kinds of - 377, 378, 379, 380, 381
Diyat (blood money) 161, 180
Dress
- covers Satr (cover-worthy body-parts)
555
- protects against weather and makes
one look good 555
- and the modern obsession for nudity
555,556
after Iman, - is the first duty 556
giving worn - in charity brings protec-
tion from Allah 556
- and the falsity of Theory of Evolution
556, 557
the - of Taqwa is the ultimate - 556, 557
the very purpose of wearing - is to be-
come God-fearing 558, 559
the absurdity of making Tawaf without
- contrary to provisions of Shari'ah
560, 561, 562, 565
- is obligatory in Salah and Țawaf 566
rulings on Salah and - 567, 568
- well in masjid 560, 566
Islam does not teach abstinence from
good food and - 573, 574, 575
sunnah in food and - 575, 576, 577, 578
Drinking
the punishment of - 132, 152, 153
disorders caused by - 248, 249, 250, 251
(see Islamic Legal Punishments)
Du'a
the meaning and etiquette of - 601, 602,
603, 604, 605, 606, 610, 611, 612
(also see Dhikr)
Dunya (present life)
- when a curse 329
- when a blessing 329, 330
E
Envy (Hasad)
the cure of - 127, 128
Expiation (Kaffarah) 245
(also see Oath)
F
Fard 'Ayn (absolute obligation) 97
Fard Kifayah (obligation of sufficiency)
97
Fasad (disorder) 145
Fatawa 168, 169, 171, 385, 386
Fatrah (gap) 104, 106
Fatwa of Mufti 'Abduh of Egypt 75
Fenhas, chief of the Jewish tribe of Qaiy-
nuqa‘ 210
Festivals
the Islamic principle of celebrating - 47,
48, 49, 50
Fitnah 193, 194, 319
Friendship
the prohibition of deep - with Jews and
Christians 187, 188, 189
the prohibition of - with those who
make fun of Islam 200
the reason of the prohibition of - 200,
201, 233
limits of legal interpretation in - 238,
239

Index -- 667
G
Gain and Loss
all - comes from Allah 312
- the chemistry of Muslim belief 313
teaching of the Holy Prophet @ on -
313, 314
muslims tend to neglect the operating
principles in - 314
Galen (Jalinus) 571
Gambling
disorders caused by - 248, 249, 251
Gap (fatrah)
rulings about period of - among proph-
ets 105, 106
Ghuluww (excess) 230, 232, 577
Goodly loan (qard hasan)
the meaning of - 96, 97
Grave
post-death encounter with angels in the
- 321
Guidance
- for Muslims 387, 388
on avoiding gatherings of false people
389, 390, 391, 393, 394
Muslims are not to emulate the rich
and the rising 438, 439
H
Habil (Abel) the story of - 124, 125, 126,
127, 128
Hajj
the parting will of the Holy Prophet
in the Last - 94, 214, 215, 397, 539
Hakim, al- (the All-Wise) 143, 315,
532, 542, 620
Halal
how - is turned into Haram? 57, 240
the correct attitude to - 241 262, 263,
264
Hamd 533
Hami 265, 267
Hanbal, Imam Ahmad b. 137
Hardships
- have lesson for Muslims 372, 373, 374,
375, 376
the way of ideal security through - 376
Haritha b. Badr 140
Harun (Aaron) 109, 118, 119, 121, 122,
403
Harun al-Rashid 571
Hasan al-Başri 28, 43, 67, 136, 143, 172,
195, 438, 603, 604
Hasan b. 'Ali 215, 406, 566
437 (حطيم) Hatim
Hatim b. Hind
the incident around - 27, 624
Hawwa (Eve) 126, 554, 555
Heracles 350
Hidayah (guidance)
the degrees of - 586, 587
(for details concerning implication,
meaning and degrees of - , see Vol. I
pages 72, 77)
Hijab
the essential meaning of - 591
Hijr (locale where Thamud were pun-
ished) 641
Hiroshima 158
Hisab (reckoning) 302, 303
Historical Accounts
- as in Qur'an 125
- and methodology of narration 125,
126, 127, 128
History
- as warning 304
Holy Land 112, 113, 114, 115, 116, 117,
119
Holy Spirit 280
Horn (Sur) 550
Hud
the story of - 624, 625, 627, 628, 629,
630, 631, 632
Hudaibiyah
the event of - 20, 26, 27, 28
the essential lesson for Muslims 30, 31
Hudhayfah b. Usayd 520
Hudhayfah b. Yaman 81, 143
Hudud (see Islamic Legal Punishments)
Hunting
- of animals through a dog or falcon 54
- is lawful under four conditions 54, 55
rulings on - 253, 254, 255, 256
Huquq al-'Ibad (the rights of the ser-
vants of Allah) 21, 130, 134, 140, 358,
650
Huququllah (the Rights of Allah) 130,
133, 136, 358

Index -- 668
Husain b. 'Ali 406
I
'Ibadah (acts of worship)
some injunctions of - 83, 84, 173, 351
Iblis (Shaytan, Satan)
- among human beings 467
the respite given to - 549, 550
why - spoke the way he did? 551
the anti-human strategy of - is multi-
dimensional 551
- is an open enemy of man 553
- puts men and women in trouble 553,
354
- as master-inviter to nudity 555, 556,
558, 559, 560
IBM 370
Ibn Abi Hatim 110, 263, 269, 333, 624
Ibn Abi Mulaykah 532
Ibn al'Arabi, Shaykh Muhiyuddin 69,
73, 427, 487
Ibn al-Jauzī 63
Ibn al-Qaiyyim 386
Ibn 'Ațiyyah 352
Ibn Habīb 20
Ibn Hayyan 20, 67
Ibn Hibbar. 542, 545, 604
Ibn Humam 81
Ibn Jarir, commentator 21, 28, 70, 143,
188, 333, 339, 350, 432, 557, 592, 620
Ibn Jurayj 603
Ibn Kathir, Commentator 20, 37, 66,
67, 70, 73, 95, 111, 113, 114, 126, 350,
412, 478, 487, 495, 501, 571, 586, 624
Ibn Majah 248, 273, 503, 508, 542, 582,
645
Ibn Marduwayh 592
Ibn Surya, Jewish scholar 163, 164
Ibn Taymiyyah 106
Ibn Zayd, commentator 22, 471
Ibrahim
- the patriarch of prophets 47
the great Call of - 394, 395, 396
Muslims inherit mission of - 396
Sayyidna - taught believers to be one
nation 397
idea of Pakistan rooted in the call of -
397
wisdom in Tabligh and Da‘wah is a leg-
acy of Sayyidna - 398, 399, 400, 401,
402
homage to Sayyidna - 402, 403, 405,
406, 407
- 61, 79, 113, 290, 380, 395, 396, 397,
398, 399, 400, 401, 403, 405, 406, 407,
409, 410, 437, 529, 643, 649
Idris (Enoch) 620
‘Īdul-Adņa 48
‘Īdul-Fitr 48
Ijma‘ (consensus)
- of Sahabah on the hadd of drinking
132, 152
(also see Islamic Legal Punishments)
Ijtihad 51, 383, 384, 385, 562
Ikhlas (perfect sincerity) 128
no act of worship is trustworthy with-
out - 351
‘Ikrimah 28, 67, 92, 113, 188
Ilham (inspiration) 363, 366
'Illiyyin 581, 582
'Ilmul-Jafr (divination of fortunes math-
ematically) 363
'Ilmur-Raml (geomancy, divination by
lines and figures in the sand) 363
Ilyas (Elias) 403
'Īman (faith)
- as light 454, 455, 456,
universal benefits of - 456, 457, 556
'Imran b. Husayn 546
Injunctions (Ahkam)
the kinds of - 40, 218, 219, 184, 185
Iqamah 211, 212
Iqbal, Muhammad 382
'Irbad b. Saniya 523
‘Īsa (Jesus Christ)
festival commemorating the birth of -
49
- 62, 63, 64, 68, 73, 82, 103, 104, 105,
106, 175, 180, 226, 227, 230, 233, 236,
237, 280, 281, 285, 286, 287, 288, 290,
291, 299, 403, 514, 518, 529
Ishaq (Isaac) 402, 406
Işlah al-A'mal (correction of deeds) 357,
358, 359
(also see Taubah)
Islam
- admits of no distinction between rich
and poor, high or low 347, 348, 349,
350, 351, 353, 354, 355, 356

Index -- 669
Islamic Legal Punishments
keys to the understanding of - 130, 131,
132
kinds of - 130
relative status of - 131, 132
Hudud punishments in - 132, 133, 134,
135, 136, 137, 138, 139
punishment of Qisas in - 133, 134
exemptions and waivers in - 138, 139,
140
the Hadd of Sariqah (theft) in - 146
understanding the Law of Theft in -
147, 148, 149, 150, 151, 152, 153, 154,
155, 156, 157, 158
Ismail son of Sayyidna Ibrahim 47,
403, 406
Israf (extravagance) 489, 490
Allah does not like the extravagant
489,490
- in eating and drinking is prohibited
569
moderation is always better than - 570,
571, 572
Israilite narrations 114
Istidraj (being lured into destruction)
33
Istihdar (always keeping in sight) 361
(also see Sins)
Ithm (sin) 37
'Izra'il 582
J
Jabir b. 'Abdullah 91, 488, 507, 539,
546 592
Jabir, b. Samurah 91, 95
Ja'far b. Abi Talib 236
Jahalah (ignorance) 357
(also see Taubah)
Jahiliyyah
customs of - 482, 483
- 265, 267, 499, 503, 512
"Jama'ah"
- means the collective body of Şahabah
523
Janabah (major impurity) 83
Jazri, al- 329
Jews 47, 48, 50, 62, 63, 66, 67, 69, 70, 72,
75, 76, 77, 78, 80, 81, 82, 92, 101, 102,
106, 160, 162, 163, 164, 165, 167, 168,
170, 171, 176, 177, 179, 181, 184, 186,
188, 189, 190, 202, 203, 204, 205, 208,
209, 210, 211, 212, 213, 216, 222, 223,
230, 234, 235, 237, 238, 315, 316, 328,
344, 405, 412, 444, 491, 496, 521, 529
Jibra'il 137, 163, 308, 323, 324, 440, 545,
547
Jihad 109, 110, 113, 141, 144, 145, 195,
196, 197, 272, 437, 498, 593
Jinn 423, 425, 430, 467, 468, 472, 473,
474, 559
Jubayr b. Nufayr 20
Jurhum 624, 627
Justice (al-qist) 84, 85, 86, 87
K
Ka'bah 257
Ka'b al-Ahbar 112, 494
Ka'b b. Ashraf, Jewish chief 92, 163
Ka'b b. Malik 81
Kalbi, al- 298, 461, 473
Kalib b. Yu'qina 115, 119, 121
Kalimah (statement of creed) 91, 433,
542, 543, 544, 547
Kashf (illumination) 363, 366, 426
(Al-) Khabir (All-Aware)
the meaning of - 428
Khalid b. Sinan al-‘Arabi 105
Khalid b. Walid 196
Khaliq (Creator) 345
Khaybar, the Jews of 162
Khazraj 95
Khiyanah (breach of faith or trust) 339
Kufr
the grave punishment of - 141, 145, 146
L
(Al-) Lațif (All-Fine)
the meaning of - 428
Lawfulness
- of good and pure things 54, 55, 56, 57,
262, 263, 264
(Al-) Lawh Al-Mahfuz (the Preserved Tab-
let) 366, 367
Laylatul-Bara'ah 48
Laylatul-Qadr 48
Layth b. Sa'd 598

Index -- 670
Leadership
who is fit for - 269, 270
following undeserving - 270, 271
the criterion of - 271
the mind of Muslims on - 272, 273
Libas (see Dress)
Life in this world
- is a great blessing 329
- if heedless, has been censured 329
Lots
the permissible way of drawing - 247
Luț (Lot)
the story of - 337, 377, 403, 406, 642,
643, 644, 646, 647, 649, 654
Lying (al-hadith)
- takes to Hell 323
one cannot become a complete Muslim
unless one gives up - altogether 324
the character of a Muslim does not ad-
mit of - and breach of trust 324
- decreases rizq (sustenance) 324
M
Ma'ad (Return to the Hereafter) 538
(also see Akhirah)
Madhhab 384
Maghfirah 533
Magians (Majus) 167, 299
Mahmud al-Hasan, Shaykh al-Hind
389
Maidah 288
Maimun b. Mihran 80
Maisir (gambling) 44
Makhul 67
Malik b. Dinar 208, 471
Malik, Imam 42, 70, 136, 506, 573, 598
Mansukh (abrogated) 184
Maqdisi, Abu al-Fath al- 67
Marks of Allah' (Sha'airullah)
the sanctity of - 25
the meaning of - 28
the tafsir of - 28, 29
three forms of the violation of - 29
violations of - during Hajj rites 29, 30,
31
Marriage
- with Muslim women 77, 78
- with women from the People of the
Book 77, 78
- with non-Muslim women other than
those from the people of the Book 78,
79
problem in - with Jewish and Christian
women 80, 81, 82
policy for Muslims in such - as support-
ed by the Qur'an, Sunnah and con-
duct of Sahabah 82, 83
Ma'ruf (the recognized)
the meaning of - 273, 274, 275
Marwan b. al-Hakam 140
Maryam, mother of Sayyidna 'Īsa 62,
103 226, 227, 228
Mash (passing wet hands over) 83
Masjid al-Haram, al- 25
Maslak (creed) 384
Mas'ud ibn al-Qari 351
Mercy
- of Allah dominates His wrath 310
the extent of Allah's - for His creation
355, 356
the creation is a mirror of Allah's - 476,
477, 478, 479, 480
Miqdad b. al-Aswad 117
Miqdad b. 'Amr 351
Miracles
a true believer should not demand - 288
- demanded from the Holy Prophet
340, 341, 342, 343, 344, 345, 346
consequences of demanding signs and -
from a prophet 440, 441
Mi'raj (the Ascent) 323, 427
Misda‘ (Thamud partisan) 638
Moderation
the path of - 233
Morals
- and deeds affect collective lives in this
world as well 470, 471
Mu'adh b. Jabal 215, 488
Mu'ahadah (contract, pledge)
(see 'Uqud, al-)
Mufti 'Abduh of Egypt 74, 75
(Sayyidna) Muhammad al-Mustafa
the distinction of - 47
the perfection of - 106, 107

Index -- 671
- the teacher of humanity 160
life of - in sharp focus 302
miracles demanded from - 341
the excellence of - 345
the miracle of - 429, 430
the high moral disposition of - 434
Salam is the blessed legacy of - 592,
593, 594
- on false notions of superiority 35
- on the basis of international brother-
hood 36
- on helping brother Muslims stop doing
injustice 37
- on the merit of showing the way of
righteousness to others 37
- on the fate of those who invite people
to sin 37, 38
- on hearts stained by sin 99
- on bribery 172
- on Halal and Haram 218
- on the sin of drinking 248
- on asking unnecessary questions 255,
267
- on outward deeds as basis of judge-
ment 283
- on questions to be asked in Qiyamah
285
- on intercession and mercy for his peo-
ple 291
- on claiming a quality or deed not
there 292
- on Divine recognition of Salah per-
formed well 292, 293
- on the ultimate blessing of Allah's
pleasure 293
- on his century as the best of centuries
305
- on the mercy of Allah being dominant
over His wrath 310, 355, 356
- on Allah's power: When He gives, no
one can stop it; and when He with-
holds, no one can give it; and no pow-
er can work against Him 313
- on some sublime virtues of conduct
313, 314
- on transmitters of his message to his
Ummah 316
- on happenings during Resurrection
319
- on disbelievers and believers being
questioned in the grave 321
- on liars being Hell-bound 323
- on the punishment of liars in Hell
323, 324
- on giving up lying altogether 324
- on lying as cause of decreasing suste-
nance 324
- on worldly life being a curse when
there is no remembrance of Allah and
no quest for true knowledge 329
- on self-control, satisfaction with the
available and preparation for what is
after death 330
- on being lured into destruction
(Istidraj) 339
- on worth of people with modest bear-
ing in the sight of Allah 353
- on Taubah being another name for re-
morse 357
- on what a people are shall depend
who rules over them 378
- on obedient and self-correcting ser-
vants of Allah blessed with good rul-
ers 378
- on good rulers being blessed with good
advisers and unfortunate rulers stuck
with bad ones 378, 470, 471
- on need that Muslims do not become
like disbelievers 380
- on healthy difference among Muslims
as mercy 383
- on inadvertant error, forgetfulness
and action under compulsion which
stand forgiven as favour to Muslim
Ummah 390, 391
- on sins and dots on the hearts 393
- on explanation of 'zulm' as 'shirk' 404
- on the impossibility of comprehending
the state of Allah's Being 425
- on the sign of 'Sharh al-Sadr' 461
- on prayer to Allah to open his heart to
the truth 462
- on 'Ushr for rain-dependant and well-
watered lands 488
- on the reward of Allah for those who
pledge allegiance to him 495
- on which deed is the best 498
- on the disgrace of not treating old par-
ents well 498
- on Allah providing for people for the
sake of the weak 500
- on staying away from a prohibited
place lest one is smeared with sin 502

Index -- 672
- on the unlawfulness of killing a Mus-
lim unjustly 503
- on the crime of killing a Dhimmi 503
- on being unfair in weighing and meas-
uring 505
- on being liberal while weighing 506
- on being lenient when giving as well
as when receiving 507
- on false witness being equal to Shirk
508
- on the path of Allah illustrated graph-
ically 511
- on the signs of Qiyamah 517, 518
- on Taubah being accepted before the
agony of death 519
- on the group of Muslims who shall be
blessed with salvation 522, 523
- on the temptation of falling for Bid'ah
523
- on his la'nah for six kinds of persons
524, 525
- on the great mercy of the Rabb which
saves people from destruction 525
- on the compassionate largess of the
Lord (as in Hadith Qudsi) 525
- on the meaning of his being the 'first
Muslim' and the creation of his Nur or
light 531
- on the child born out of wedlock not
being affected by the sin of parents
532
- on the revelation of Surah al-An'am all
at one time followed by seventy thou-
sand angels doing Tasbih 533, 534
- on the need to convey the prophetic
message right through Qiyamah 539
- on human deeds appearing in shapes
and forms during Barzakh and al-
Hashr 540
- on the testimony of Kalimah in Resur-
rection which will outweigh all sins
542, 543, 544
- on the thin legs of Sayyidna 'Abdullah
b. Mas'ud which will weigh more than
the mountain of Uhud 544, 545
- on Subhanallahi wa bi hamdihi and
Subhanallahil-'Azim which are light
when said but shall weigh heavy on
the day of Resurrection 545
- on Subhanallah and Alhamdulillah fill-
ing the pan on the Scale for Deeds
545
- on the weight of good morals when
weighed 545
- on good morals and observance of si-
lence 545
- on eye that weeps for fear of Allah
shall put off the fire of Hell 545
- on the teaching of faith which will
come handy on the Resurrection for
one who has nothing else 545
- on taking care of one's family which
will be the first good deed placed on
the Scale 546
- on the ink of 'Ulama being weightier
than the blood of Shuhada' in Qiya-
mah 546
- on making Du'a when wearing a new
dress 556
- on the deed of a person made manifest
by Allah 557
- on Țawaf being Salah 566
- on eating as the only pastime 570
- on the extravagance of eating every-
thing one desires 570
- on the need to keep the stomach in or-
der 571, 572
- on what happens to the spirit after
death 582, 583
- on doing good deeds in this world yet
remaining negligent about the rights
of people 585
- on the currency of good deeds in Akhi-
rah 585
- on the People of A'raf 592
- on working with deliberation which is
from Allah and working with haste
which is from Shaytan 596
- on hidden Dhikr and sufficient suste-
nance 605
- on futile supplications of those used to
haram food, drink and dress 612
- on conditions under which supplica-
tions are answered 612
- on making Du'a when you have no
doubt about its being answered 612
- on the blowing of two Surs on the day
of Qiyamah 617
- on the age of Sayyidna Nuh 620
- on the number of people in the Ark of
Sayyidna Nuh 624
- on punishment for homosexuals 645
Muhajirin 407
Muhammad b. Hanafiyah 324
Muhammad b. Hasan, Imam 81