النص المفهرس

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Surah Hud : 11 : 112 - 113
Allah and His Rasul صلى الله عليه وسلم, he must first investigate and ensure
fully as to the nature of his action. He must find out whether or not
صلى الله عليه what he is going to do stands proved from the Holy Prophet
du, and his noble Sahabah in the same state and form. If it does not, let
him not waste his good time and energy in this pursuit.
Similarly, there are matters relating to transactions, morals and
social dealings. The Holy Prophet صلى الله عليه وسلم has followed the princi-
ples given by the Qur'an in his practical teachings through which he
has marked out a moderate and sound way of conducting ourselves in
our lives. It has provided the Muslims with a moderate and straight
course of action in the matters of friendship, enmity, softness and
strictness, anger and forbearance, miserliness and generosity, econom-
ic activity and monasticism, trust in Allah and use of possible material
means, finding what is necessary and relying on the Prime Mover of
all causes. These are different things, yet they have been fused into
one, a straight path of moderation, and a virtual gift to Muslims not to
be found elsewhere in the whole world. So, the key is to act in accor-
dance with these teachings and become perfect human beings. When
people do not stand firm and tilt one way or the other, the society goes
bad inevitably.
In short, the concept of standing firm is comprehensive. It covers
all parts and pillars of religion. When acted upon correctly, it becomes
its eloquent demonstration.
,(صلى الله عليه وسلم Sufyan ibn 'Abdullah Thaqafi asked the Holy Prophet
'please tell me something so comprehensive about Islam that I need
not ask anyone anything after you.' He said, 'words tu Borgs : Say: I be-
lieve in Allah. Then, stand firm on it.' (Reported by Muslim, as quoted by al-
Qurțubī)
'Uthman ibn 'Abdullah al-Azdi said that once he went to the famous
Şahabi and the commentator, Sayyidna 'Abdullah ibn 'Abbas as All _»,
عَلَيْكَ بِتَقُوَى اللَّهِ ,and requested him for some words of advice. He said
E' ' play' (Reported by al-Darimi in his Musnad, as quoted by al-Qurtubi). It
means that he should make the fear of Allah essential for him, and
also that he should stand firm in his faith. The method of doing so was
to follow the percepts of the Shari'ah in all religious matters and not to
invent and introduce any bid'ah in it from his own side.

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Surah Hud : 11 : 112 - 113
Out of the many tough jobs handled in this world, the toughest is
nothing but to stand firm. Therefore, Sufi authorities have said that
standing firm is a station much superior to the working of miracles
(karamah). It means that a person who is holding on firmly to the as-
signments of his religion is a saint in his own right - even though, no
miracle has issued forth from him throughout his life.
Sayyidna 'Abdullah ibn 'Abbas ae July», said that no verse revealed
to the Holy Prophet صلى الله عليه وسلم in the entire Qur'an was harder and
more trying than this (112). And he said that once the Companions no-
ticing some gray strands of hair in his blessed beard sorrowfully re-
marked, 'old age is approaching you much earlier.' Thereupon, he said,
'Surah Hud has made me old.' The events of severe punishments that
came upon past communities as described in Surah Hud could also be
the reason for it, but Sayyidna Ibn 'Abbas Algo, said that this verse
alone is its reason.
Tafsir al-Qurtubi reports from Abu 'Ali Sirriy that he, on seeing the
Holy Prophet صلى اللّه عليه وسلم in a dream asked him, 'have you said some-
thing like "Surah Hud has made me old"?' He said, 'yes.' Abu 'Ali asked
again, 'had the subject of punishments that came upon the peoples of
the past prophets made you old?' He said, 'no, in fact, this saying of Al-
lah Ta'ala did: 32/ 63 424 (So, stand firm - as you have been com-
manded - 112)'.
As for the Holy Prophet صلى الله عليه وسلم, it is obvious that he had
graced this world as the blessed substantiation of the perfect universal
man. Standing firm was his natural habit. But then, why was it that
he felt its weight to be so conspicuous and telling upon him? Perhaps,
it was because the verse did not ask him to stand firm in an absolute
sense, instead, asked him that this act of standing firm should be as
commanded by Allah. How overwhelming is the fear and awe prophets
have of their creator and master is well recognized. It must have been
the effect of this fear and awe that, despite having his perfect stance of
firmness, he was still concerned whether or not he had been able to
come up with the kind of firmness and rectitude expected by his mas-
ter, the most exalted Allah.
And it is also possible that he was not that concerned about his
personal stance of firmness, because he, by the grace of Allah, had it in
him. But, there was something else to it. In this verse, the command

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Surah Hud : 11 : 112 - 113
given to him was also given to the entire Muslim Ummah. So, it was
his realization that his Ummah may find it difficult to stand firm as
commanded that made him sad.
After the command to stand firm, it was said: PALSY; (and do not
cross the limits). This word is a derivation from the verbal noun: sua
(tughyan) which means to cross limits, and which is the opposite of
standing firm. It will be noticed that the positive statement to stand
firm in the verse has not been considered sufficient, rather, its nega-
tive aspect, that of its prohibition, was clarified expressly. This estab-
lishes the sense of the verse: 'do not cross the limits set by Allah and
His Rasul - in beliefs, acts of worship, transactions, morals etc. - for it
was the outlet of all disorder and corruption in material and religious
life.
To keep human beings protected from this disorder and corruption,
another guideline has been provided in the second verse (113): 1)123'sý;
And do not incline towards the wrongdoers, lest the) الَّذِينَ ظَلَهُوا فَتَمَسَّكُمُ النَّارُ
Fire should catch you). The word: n'ssi (la tarkanu) comes from the ver-
bal noun &≤, : Rukun which means a slight tilt towards one side having
confidence in and approval of it. Therefore, the sense of the verse is:
'Whoever indulges in injustice and oppression ruins his or her life,
worldly and spiritual both - this is a fact every one knows. But, the
slightest of tilt or inclination towards the unjust, placing confidence in
them, being pleased with them, could also push man to the edges of
the same abyss.'
What is the meaning of this 'tilt' and 'inclination'? There are some
statements of Șahabah (Companions) and Tabi'in (Successors) about it
in which there is no contradiction or difference. They are all correct in
their respective places.
Sayyidna Qatadah said, it means, 'do not have friendship with the
unjust and do not follow what they say.' Ibn Jurayj said, 'do not nurse
a leaning of any kind towards the unjust.' Abu al-'Aliyah said, 'do not
like everything they do.' (Qurtubi) Al-Suddiyy said, 'do not court the fa-
vor of the unjust through servile flattery (mudahanah), that is, do not
observe silence or show your approval at their evil deeds.' 'Ikrimah
said, 'do not sit in the company of the unjust.' Qadi al-Baidawi said,
'following them in personal looks, fashion, and ways of living are all in-
cluded under this very prohibition.'

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Surah Hud : 11 : 114 - 123
Qadi al-Baidawi also said that this verse exudes the highest imag-
inable degree of severity in the matter of prohibition and unlawfulness
of injustice and oppression. The reason is that it not only prohibits
friendship, and all other cordial relationships, with the unjust but, go-
ing farther ahead, it also prohibits the least possible inclination to-
wards them, or even sitting with them.
Imam 'Abdur-Rahman ibn 'Amr Al-Awza'i said, 'with Allah Ta'ala
no one is as detested as the 'Alim (religious scholar) who, for the sake
of his worldly interest, goes to meet someone unjust. (Mazhari)
According to Tafsir al-Qurtubi, this verse tells us that it is obligato-
ry (wajib) to abstain from the company of those who disbelieve (kafirs),
those who disobey (sinners) and those who innovate in the established
religion (practitioners of bid'ah) - unless they have to be met under
some compulsion. The truth of the matter is that company and social
setting play a major role in one's betterment or corruption. Therefore,
the famous Hasan al-Basri said about the two words of these two vers-
es that Allah Ta'ala has compressed the entire religion within the two
letters: y (la: do not). The first one appears in the first verse: fs (la
tatghaw: do not cross the limits - 112) and the second one appears in
the second verse: [''sý (la tarkanu: And do not incline towards the
wrongdoers - 113). The first 'la' or 'do not' prohibits the crossing of the
limits set by the Shari'ah of Islam while the other prohibits the compa-
ny of wrongdoing people - and this is the essence of the whole religion.
Verses 114 - 123
وَأَقِمِ الصَّلوةَ طَرَفَى النَّهَارِ وَزُلَفَّا ◌ِنَ الَّيْلِ ﴿ إِنَّ الْحَُنْتِ
يُذُّهِبْنَ السَّاتِ ذُلِكَ ذِكْرِى لِلذَّكِرِينَ ﴿١١٤) وَاصْبِرْ فَإِنَّ
اللّهَ لَا يُضِيْعُ أَجْرَ الْمُحْسِنِيْنَ ﴿١١٥﴾ فَلَوْلَا كَانَ مِنَ الْقُرُوْنِ
مِنْ قَبْلِكُمْ أُولُوا بَقَّيَّةٍ تَنْهَوْنَ عَنِ الْفَسَادِ فِى الْأَرْضِ إِلَّ
قَلِئْلًا يَنْ آَنْجَيْنَا مِنْهُمْ وَاتَّبَعَ الَّذِيْنَ ظَلَهُوْا مَّا أُتْرِفُوا فِيْهِ
وَكَانُوا مُجْرِمِيْنَ ﴿١١٦) وَمَا كَانَ رَبُّكَ لِيُهُلِكَ الْقُرَى بِظْلِمِ
وَّاهُلُهَا مُصْلِحُونَ ﴿١١٧) وَلَوْشَآءَ رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً

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Surah Hud : 11 : 114 - 123
وَاحِدَةً وَلَا يَزَالُونَ مُخْتَلِفِيْنَ ﴿١١٨) إِلَّ مَنْ رَّحِمَ رَبُّكَ﴾
وَلِذْلِكَ خَلَقَهُمْ ، وَثَمَّتْ كَلِمَةٌ رَبِّكَ لَآَ مُلَثَنَّ جَهَنَّمَ مِنَ الْجَنَّةِ
وَالنَّاسِ أَجْمَعِيْنَ ﴿١١٩﴾ وَكُلَّا تَّقُصُّ عَلَيْكَ مِنْ أَنْبَاءِ الُّسُلِ
مَا نُثَبِّتُ بِهِ فُؤَادَكَ وَجَاءَكَ فِىْ هُذِهِ الْحَقِّ وَمَوْعِظَةٌ وَذِكْرُى
لِلْمُؤْمِنِيْنَ ﴿١٢) وَقُلُ لِّلَّذِيْنَ لَا يُؤْ مِثُوْنَ اعْمَلُوا عَلى
مَكَانَتِكُمْ ﴿ إِنَّا عُمِلُونَ ﴿١٢١﴾ وَانْتَظِرُوْا إِنَّا مُنْتَظِرُونَ ﴿١٢٢)
9
وَلِلَّهِ غَيْبُ السَّمُوتِ وَالْأَرْضِ وَإِلَيْهِ يُرْجَعُ الْآَمْرُ كُلَّهُ فَاعْبُدُهُ
وَتَوَكَّلُ عَلَيْهِ* وَمَا رَبُّكَ بِغَافِلٍ عَّا تَعْمَلُونَ ﴿١٢٢﴾
"And establish salah at both ends of the day, and in the
early hours of the night. Surely, good deeds erase bad
deeds. That is a reminder for the mindful. [114]
And be patient, for Allah lets not the reward of the
good-doers be lost. [115]
Then, why is it that there was none, among the genera-
tions before you, having some remnants (of wisdom) to
stop people from creating disorder in the land, except a
few among them whom We saved? And the wrongdoers
pursued the luxuries they were involved in, and they
became sinners. [116]
And your Lord is not such that He would destroy the
towns unjustly while their people are good in their
ways. [117]
Had your Lord willed, He would have made all the peo-
ple a single community. But, they will continue in their
differences, [118] except those whom Allah has blessed
with mercy. And for that He has created them. And per-
fect is the word of your Lord: "I will surely fill the hell
with Jinns and the human beings, all together." [119]
And We narrate to you everything from the events of
the messengers with which We strengthen you heart.
And herein there has come to you the truth, a good
counsel and a reminder to those who believe. [120]
Say to those who do not believe, "Do whatever you can.
We are doing (what we can). [121] And wait. We are

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Surah Hud : 11 : 114 - 123
waiting." [122]
And to Allah belong the secrets of the heavens and the
earth, and to Him the whole matter shall be returned.
So worship Him and have trust in Him. And your Lord
is not unaware of what you do. [123]
Commentary
The diction of the Qur'an points out to the great station the
Holy Prophet صلى الله عليه وسلم occupies
It would be recalled that following the description of awe-inspiring
events relating to past prophets and their peoples in Surah Hud, some
instructions have been given to the Holy Prophet صلى الله عليه وسلم and his
community that begin from the previous verse (112):فَاسْتَقِمُ كَماً أُمِرُت (So,
stand firm - as you have been commanded). In these instructions, the
beauty and eloquence of the Holy Qur'an stands out as highly educa-
tive. It will be noticed that a positive command to do something has
been addressed to the Holy Prophet صلى الله عليه وسلم with his community
included therein as a corollary. Examples are as follows: 353 21 ES HELE
JE Ct (So, stand firm - as you have been commanded - you and those
who have repented with you - 112) and fal si (And establish salah -
114) and then: 221; (And be patient - 115). But, when something was
prohibited and instruction was given to abstain from it, the address
was beamed at the Muslim community directly, for instance: prý (and
do not cross the limits - 112) and: لَأَتَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوْا (And do not incline
towards the wrongdoers - 113).
If we were to look at this in depth, it will be realized that it hap-
pens to be the general form used throughout the Qur'an whereby a
صلى الله عليه positive imperative has been addressed to the Holy Prophet
, while the negative imperative of prohibition to the Muslim commu-
nity. This is an indication towards his high station. It tells us that
things worth leaving off are things the Holy Prophet صلى الله عليه وسلم him-
self abstained from. Allah Ta'ala had made his elemental nature tuned
so right that he would simply not incline towards any desire or thing
that was evil. The limit was that things that were permissible and ha-
lal (lawful) during the early period of Islam - but, their becoming har-
am (unlawful) later was already settled in the ultimate knowledge of
Allah Ta'ala - were things he never went near, even when they were
halal, such as, liquor, interest, gambling etc.

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Surah Hud : 11 : 114 - 123
In this verse (114), addressing the Holy Prophet صلى الله عليه وسلم, he
and his entire Ummah has been commanded to establish salah. Schol-
ars of Tafsir among the Sahabah and Tabi'in concur that 'al: salah' at
this place means obligatory prayers (al-Bahr al-Muhit, al-Qurtubi) and the
'iqamah of salah' means establishing and implementing it fully and
faithfully and being constantly regular with it. Some have said that it
means performing Salah with due consideration of all its inherent
rules of etiquette. Some others have said that it means performing Sa-
lah at its most preferred time. These reflect the three positions taken
in the Tafsir of the verse: (Hell si (aqimi 's-salah: establish the prayer).
The truth of the matter is that there is not much of a difference in
there. Everything said here is included in the sense of 'establishing the
prayer'.
Following the command to establish Salah, the statement about its
timings appears briefly as: 'and establish Salah at both ends of the day
[at the beginning and at the end], and in the early hours [parts] of the
night.' Here, "ÚJ;" (zulafan) is the plural of al; (zulfah) which means a
part or unit. As for the prayer 'at both ends of the day,' there is a con-
sensus of revered early commentators that the prayer at the first end
is the Salah of Fajr. However, the prayer at the last end has been tak-
en by some of them as the Salah of Maghrib for it is almost at the end
of the day. But, some others have taken the Salah of 'Asr as the prayer
at the last end because that is the last prayer of the day. The time of
Maghrib is not a part of the day, rather, comes after the passage of the
day. Then, the text's: jis ulf that is, 'prayers during parts of the
night,' have been declared as referring to the Salah of Maghrib and
'Isha' by the majority of early commentators Hasan al-Bari, Mujahid,
Muhammad ibn Ka'b, Qatadah, Dahhak and others. And a Hadith
which says that jus uf (prayers during parts of the night) are Magh-
rib and 'Isha' confirms it. (Tafsir Ibn Kathir)
When the text's : طَرَفَى النَّهَار (at both ends of the day) means the Salah
of Fajr and 'Asr, and jules uy (in the early hours or parts of the night)
the Salah of Maghrib and 'Isha,' the timings of four prayers find men-
tion in the verse. What remains to be mentioned is the Salah of Zuhr
which appears in another verse: ◌ِأَقِمِ الصَّلَوَةَ لِدُلُؤُكِ الشَّمْس (Establish salah at
the decline of the sun - 17:78).
After the command to establish Salah, and its timings, the text

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Surah Hud : 11 : 114 - 123
إِنَّ الْحَسَنْتِ مُذْهِبْنَ السَّبِّاتِ :points out to the great good these bring. It was said
(Surely, good deeds erase bad deeds). Early commentators have said
that 'al-hasanat' means all good deeds. These include Salah, Şawm, Za-
kah, Sadaqat, good morals, good dealings etc., but Salah takes prece-
dence over all of them. Similarly, 'as-saiyyi'at' covers all bad deeds, ka-
birah (major sins) or saghirah (minor sins). But, there is another verse
صلى الله عليه of the Qur'an, as well as, several sayings of the Holy Prophet
, where it has been particularized with saghirah sins, according to
which, it would mean that good deeds - Salah being the superior most
- become the kaffarah (expiation) of saghirah sins which stand erased.
This verse of the Qur'an says : ◌ُإِنْ تَجْتَنِبُواكَبَابِرَ مَا تُنْهَوْنَ عَنْهُ تُكَفِّرْ عَنْكُمُ سَتَّاتِكُم (If you ab-
stain from the major [sins] out of what you have been forbidden from,
We shall write off your minor sins - Al-Nisa' 4:31) (See Ma'ariful-Qur'an,
Volume II, pages 405-410 under 4:31 for a detailed discussion of the nature of kabirah
and saghirah)
It appears in a Hadith of Sahih Muslim that the Holy Prophet Jul
y Lle said that five prayers and a Jumu'ah until the next Jumu'ah,
and a Ramadan until the next Ramadan, become the kaffarah
(expiation) of all sins committed in between them. This is subject to
the condition that the person concerned has remained safe from major
sins (kaba'ir). It means that major sins are such that they are not for-
given without Taubah (repentance). But, minor sins do get to be for-
given automatically when one keeps doing other good deeds such as
Şalah, Şawm, Şadaqah etc. However, Tafsir al-Bahr al-Muhit has re-
ported the saying of authentic scholars of the Principles of the Shari'ah
of Islam that even minor sins are forgiven by doing good deeds only
when one feels ashamed of having done these and makes a solemn re-
solve of not doing these in the future. It is important that one does not
insist on them. There are many events mentioned in Hadith reports to
the effects that sins were so erased. They too state clearly that this
happens on condition that the sinner is ashamed of his doing, repents
and resolves not to do it in future. It was on this basis that the Holy
Prophet صلى الله عليه وسلم has given the good news of forgiveness of a sin to
a sinner. Allah knows best.
The following have been declared as kaba'ir or major sins in well
known Hadith reports:
(1) Ascribing anyone as partner or equal in the Being or Attributes

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Surah Hud : 11 : 114 - 123
of Allah Ta'ala.
(2) Intentionally skipping an obligatory (fard) Şalah.
(3) Killing someone unjustly.
(4) Committing fornication or adultery.
(5) Stealing.
(6) Drinking.
(7) Disobedience to parents.
(8) Taking false oaths.
(9) Giving false witness.
(10) Practicing magic.
(11) Transacting interest.
(12) Usurping the property of the orphan by unfair means.
(13) Deserting the battlefield in Jihad.
(14) Accusing chaste women falsely.
(15) The taking of someone's property or wealth by unfair means.
(16) Breaking a pledge.
(17) Committing a breach of trust.
(18) Using foul language against anyone.
(19) Accusing someone as a criminal unjustly, etc.
Details about major and minor sins appear in standard books writ-
ten by Muslim scholars. It can also be seen in 'Sin sans Taste' (Gunah-
i-bay-Ladhdhat) a treatise written by this humble writer.
In short, this verse proves that sins are also forgiven by doing good
deeds. Therefore, the Holy Prophet صلى اللّه عليه وسلم said, 'after a bad deed
gets to be committed by you, do a good one and it will erase its evil;'
and he said, 'deal with people pleasantly.' (Ibn Kathir with reference to the
Musnad of Ahmad)
Sayyidna Abu Dharr al-Ghifari said, 'I requested the Holy Prophet
to order me to do something. He said, 'if you fall into some صلى الله عليه وسلم
sin, do some good deed after that, so that it erases the sin.'
In fact, these Ahadith tell us about the preferred method of repent-

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Surah Hud : 11 : 114 - 123
ing from a sin. This is as it has been reported in the Musnad of Ahmad
صلى الله عليه وسلم that the Holy Prophet رضى الله عنه from Sayyidna Abu Bakr
said, 'if a Muslim unfortunately falls into some sin, he should make
wu du and offer two raka at of nafl prayer - that sin will be forgiven. (All
riwayat have been taken from Ibn Kathir) This prayer is known by the very
name of Salatu-t-Taubah (the prayer of repentance).
In the last sentence of the verse (114) : ذلك ذكرى للذ كرين (That is a remin-
der for the mindful), the word: ws (dhalik) could be referring to the
Holy Qur'an, and to the do's and don'ts both, which have been men-
tioned earlier. The sense is that this Qur'an, or its injunctions referred
to above, are guidance and good counsel for those who listen to and are
used to obeying it. The hint embedded here is that a person, who is so
compulsively obstinate that he would just not think about anything
reasonable, remains deprived of every guidance.
In verse 115, it was said:واصبر فان الله لايضيع أجر المحسنين (And be patient, for
Allah lets not the reward of the good-doers be lost).
Literally, „· (sabr) means to tie. Therefore, in usage, Sabr is also
used to carry the sense of keeping one's naughty self in control. Also
included within its sense is the effort made to keep one's self firm and
unflinching when it comes to doing what is good and right, as well as
the effort to check and hold it back from getting involved with bad
deeds. At this place, asking the Holy Prophet Lu, ale Jul L. to be pa-
tient could also mean that the injunctions given to him in the cited
verses - for example, 'stand firm,' 'establish salah,' etc. - are things he
should hold fast to. And it is also possible that the purpose may be to
exhort him to be patient in the face of the hostility of enemies and the
pains caused by them. As for what was said after that - 'Allah lets not
the reward of the good-doers be lost' - it obviously suggests that 'al-
muhsinin' (good-doers) are people who faithfully observe the injunc-
tions of do's and don'ts as given in the cited verses. In other words,
they are firm in their religion, adhere to the limits set by the Shari'ah,
maintain no friendly relations with the unjust unnecessarily, are
punctual with their Salah, offering it as its etiquette demands, at the
most preferred timings, and that they stand firm on all religious in-
junctions.
The essence of what has been said above is what the Holy Prophet
-has himself said while defining 'Ihsan' - "obey and wor صلى الله عليه وسلم

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ship Allah Ta'ala as if you are seeing Him or, at the least, that Allah
Ta'ala is seeing you." When one achieves this station of the certitude of
the Being and Attributes of Allah Ta'ala, all words and deeds that is-
sue forth from him become automatically correct. Worth remembering
are the three truisms that were so popularly recognized among the re-
vered scholars of the early centuries of Islam (as-salaf). These they
used to exchange in writing to each other (as if they were souvenirs
worth saving). They said:
(1) Anyone who gets busy working for the 'Akhirah (life-to-come),
Allah Ta'ala takes it upon Himself to put his worldly chores in order
and sees to it that they come out right for him.
(2) Anyone who corrects his inward state of being, (so much so that
he moves the orientation of his heart away from everything and turns
it towards Allah Ta'ala) He sees to it that his outward state of being
stands corrected all by itself.
(3) Anyone who puts his matter with Allah Ta'ala sound and cor-
rect, Allah Ta'ala Himself corrects all matters pertaining to him and to
those he relates with. The original wording of these three truisms is
being given below:
وكان اهل الخبر يكتب بعضهم إلى بعض بثلاث كلمت، من عمل لاخرته
كفاه الله امر دنياه، ومن اصلح سريرته اصلح الله علانيته ومن اصلح فيما
بينه، وبين الله اصلح الله مابينه وبين الناس (تفسير روح البيان ج ٢ ص ١٣١)
(Tafsir Ruh al-Bayan, p. 131, v. 2)
Given in the third and the fourth verse (116, 117) is the reason why
Divine punishment came upon past peoples as well as the instruction
as to how they could have stayed safe from it. It was said: How sad
that among them there could have been at least some good and wise
people who would have stopped their erring fellowmen from spreading
disorder. The exception was that of a counted few who followed the no-
ble prophets and they were the ones who stayed safe from the punish-
ment. As for the rest of them, they went for the luxuries of the materi-
al world and turned into compulsive sinners.
In this verse, people of discernment, balance and foresight have
been identified through the expression: za IJ,: 'remnants [of wisdom].'
The word: La (baqiyyah) means that which remains. It is human habit

687
Surah Hud : 11 : 114 - 123
that one lets what is most dear to him remain with him under all con-
ditions, preserved and retrievable. When some need would arise, he
would give away everything but not that. Therefore, reason and in-
sight are called 'baqiyyah' or remnants, because that is the dearest one
has.
It was said in the fourth verse (117) that Allah does not destroy
towns and habitations unjustly while people living there are good in
their ways, that is, they are believing Muslims. The sense is that the
probability of injustice and oppression does not exist with Allah Ta'ala.
Those destroyed deserve being destroyed. Some early commentators
have said that the word: 1 :'zulm' (injustice) in this verse means shirk
(ascribing of partners in the pristine divinity of Allah) and
BEL's"muslihun' (people good in their ways) refers to people who, de-
spite being Mushriks and Kafirs, are good in morals and dealings, do
not hurt and cause pain to anyone, do not lie and do not cheat. Thus,
the sense of the verse comes to be that the punishment of the world
does not fall on a people simply because of their being Mushriks and
Kafirs - unless they were to spread disorder in the land by their very
deeds and morals. The cause of all punishments that came upon the
past peoples was but their particular evil deeds. The people of Sayyid-
na Nuh JI-de caused him all sorts of pains. The people of Sayyidna
Shu aib WI ale spread disorder by weighing and measuring short. The
people of Sayyidna Lut >JILe took to the worst type of evil act. The
people of Sayyidna Musa and 'Isa oppressed their prophets. The Holy
Qur'an says that these very misdeeds were the reason why punish-
ment came upon them. Divine punishment does not come in this world
because of bland Kufr and Shirk. The everlasting punishment of the
fire of Hell is its punishment. Therefore, some 'Ulama' have said that
countries and governments can survive with Kufr and Shirk, but they
cannot survive with injustice and oppression.
Difference: Blameworthy and Praiseworthy
When it was said in the fifth verse (118) - 'had your Lord willed, He
would have made all the people a single community' - the sense is that
had it been the will of Allah, He would have made all human beings
accept Islam by force. All of them would have then become nothing but
Muslims without any difference remaining between them. But, such
are the dictates of His wisdom that, in this world, Allah Ta'ala does

688
Surah Hud : 11 : 114 - 123
not compel anyone to do something. Instead, He has entrusted man
with a kind of choice under which he could do whatever good or bad he
wishes to do. Then, human temperaments differ, ways differ and deeds
differ. The outcome is that there always will be some people who
would keep at loggerheads against the true faith - of course, with the
exception of those whom Allah Ta'ala has blessed with His mercy, that
is, those who have been following the noble prophets.
This tells us that 'difference' at this place means hostility and op-
position to the true faith and the teachings of prophets. The difference
based on Ijtihad, which is inevitable among religious authorities and
jurists of Islam, an ongoing process since the period of the Şahabah, is
not included under this purview, nor is it contrary to Divine mercy. In
fact, it is the very dictate of Allah's wisdom and mercy. Those who
have declared the differences among Mujtahid Imams to be counter to
Mercy in terms of this verse, have done something which is itself coun-
ter to the context of this verse as well as counter to the consistent
practice of the Şahabah and Tabi'in.
وَاللّهُ سُبْحَانَهُ وَتَعَالَى أَعْلَمُ
And Allah is Pure and High and He knows everything best.
Alhamdulillah
The Commentary on
SŪRAH HŪD
Ends here

691
Index
A
'Abbas, Sayyidna
163, 282, 283, 330,
331, 439
'Abdullah b. 'Abbas 4 8, 11, 12, 27,
28,37,61,79,81,87,91,94, 112, 119, 121, 125,
134, 149,161, 168, 180 , 181, 193, 212, 216,
243, 244, 279, 280, 290, 301,302, 303, 312,
318, 326, 345, 347, 423, 425, 437, 441, 456,
473, 506, 541, 554, 568, 594, 631, 632, 653,
661, 676, 677
'Abdullah b. Haddad 4 346
'Abdullah b. Mas'ud de 2, 8, 175, 193,
235, 476, 560, 582, 587, 603, 660
'Abdullah b. Rawahah see 470,471
'Abdullah b. Salam 440 57
‘Abdullah b. Ubaiyy b. Saluıl 438, 439
‘Abdullah b. 'Abdullah b. Ubaiyy
150 438
'Abdullah b. 'Umar see 32, 123, 180, 181,
217, 312, 438, 561, 562, 603
‘Abdullah b. Umayyah 475
'Abdullah b. Umm Maktum see 39
'Abdullah b. Zubayr
123, 217, 312
'Abd al-Muttalib 475
'Abd b. Humaid 106, 112
'Abd al-Rahman b. Shibl se 405
'Abd al-Razzaq, the Musnad of 331,
485, 487
'Abid 468, 495
Abu al-'Aliyah 678
Abu al-'Aş b. al-Rabi‘ 660
Abu 'Ali Sirriy 677
Abu al-Haitham 40 471
Abu 'Amir (the Rahib) 463
Abu 'Amr Hafs b. Sulayman b. Mu-
ghirah 'Asadi Kufi (see Hafs Kufi)
Abu 'Aqil 435
Abu Awfa 4gb 461
Abu Bakr al-Jaşşaş 313, 315, 377, 419,
458
Abu Bakr al-Siddiq dee 63, 67, 136, 137,
164, 169, 174, 175, 193, 229, 275, 308, 312,
318, 325, 355, 358, 374, 385, 406, 433, 458,
471, 487, 490, 557, 685, 594
Abu al-Bakhtari b. Hisham 202
Abu Ayyub al-Ansari 4@% 164
Abu Burdah b. Niyar 346
Abu Hayyan 26, 581
Abu 'd-Darda' 402 67, 86, 140, 333, 495,
506
Abu Dawud 85, 180, 193, 219, 260, 301, 339,
397
Abu Dharr al-Ghifari 4
ě 684
Abu Hanifah, Imam 137, 140, 228, 280,
281, 357, 358, 410. 411. 406, 417
Abu Hurairah
86. 102, 112, 140, 180,
190, 277, 425, 559, 615, 618
Abu Jahl 175, 183, 202. 213, 235, 242, 245,
256, 258. 475
Abu Jandal age 291
Abu Lubabah çe
162, 197, 200, 456
Abu Malik al-Ash'ari 601,602
Abu Mas'ud 40 435
Abu Musa al-Ash'arī Age 67, 601, 602
Abū Qatādah 4 485, 186, 490
Abu Said al-Khudri
329, 495, 551,
553
Abu Sufyan 160, 161. 162, 163, 164, 165,
202, 231, 233, 243, 305. 345
Abu Sufyan b. Harb 4@% 349
Abu Țalib 474, 475

692
Index
Abu 'Ubaid, Imam (Shafi'i jurist) 149, 415,
417, 436
Abu Umamah 4,9 339, 431, 433
Abu 'Uthman qe 457
Abu Ya'la 175
Abu Yargan (foster uncle of Holy Prophet
紫)350
Abī Yusuf, Imam 280
'Ad 2, 100, 250, 424, 645
Adam dal 85, 86, 87, 117, 118, 119, 295;
535, 536, 605, 630, 631
Adhan 88
'Afw, al- (forbearance) 123, 127
Ahl al-Kitab (people of the Book) 360
Ahmad (as in prophesy) 57
Ahmad, Imam 41, 57, 66, 85, 86, 87, 124,
146, 147, 201, 260, 279, 301, 405, 407, 410,
411, 417, 616, 685
Ahzab, al- (the battle of) 305, 640
'Ain al-Wardah 631,632
'Ain al-Zarqa' 162
'A'ishah, Sayyidah 37, 123, 137, 139, 193,
538
Akhirah (Hereafter)
disregard for - 383, 384, 389
logic of belief in - 515, 521
112, 276, 521, 529, 531, 532, 560, 614, 615
Allahu-Akbar 239, 260, 261
Alhamdulillah (Praised be Allah)
Sunnah of saying - after eating & drinking
527, 528, 657
'Ali, Sayyidna 4%
39, 55, 124, 162, 203,
204, 229, 274, 303, 308, 309, 325, 331, 345,
355, 357, 504
'Alim 468, 495, 496, 497, 500, 501, 502
Al-Siyar al-Kabir 280, 281
Alusi, Allamah 581
(also see Tafsir Ruh al-Ma'ani)
Al-Jami‘ al-Şaghir 37
Akām al-Marjan fi Aļkām al-Jann
246
'Amilin (collectors of Zakah) 404,410
'Amir b. Qays 400 429, 430
'Amir b. Sakan dee 464
'Amr b. Anbasah see 261
'Amr b. al-'Aş 4
57,63, 161
'Amr b. Hazm
Lige 398
'Amr b. 'Ubaid 26
Anas, Sayyidna
41, 55, 63, 103, 339,
496, 553, 615, 616
Anfal 148, 149, 150
Anşar, al- (Supporters) 257, 290, 292, 294,
296, 451, 452, 453, 469, 477, 478
Apostate (murtadd) 458
'Aqa'id of Islam (articles of faith)
three principles of - 383, 384
--
497, 498, 514
'Aqidah (belief)
- in Akhirah (Hereafter) 515, 521
- in Tauhid (Oneness of Allah) 675
'Aqil b. Abi Talib 163, 282
'Arafah 312
'Arafat 87
Ararat 636
Ark 564, 627, 629, 633, 636, 637
'Arsh, al- (Throne) 505, 510, 513, 514, 515
‘Arubah 253
As'ad 40 471
'Aşbat (agnates) 295, 296
Ashraf 'Ali Thanavi 552
(also see Tafsir Bayan al-Qur'an)
'Ashura 586, 637

693
Index
561 رضى الله عنها Asma' bint Yazid
'Aşim b. 'Adiyy 4ee 465
'Ata' b. Abi Rabah 279, 452
'Attab ibn Asid 400 344
Auliya' of Allah
the meaning of - 556, 557, 558
the definition of - 558, 559, 560, 561, 562
good news given to - 562
- never act contrary to Shari'ah & Sunnah -
212, 572
false notion about - 625, 626
'Arabi, Ibn al- 37
'Arish 175
Ascension (al-Mi'raj) 69
Awtas 346
Awza'i, Imam 'Abdur-Rahman b. 'Amr al- 280,
679
B
Bada'i' 413, 418
Badr
the battle of - 145, 146, 147, 148, 149, 150, 151,
152, 157, 158, 159, 160, 161, 162, 163, 164,
165, 166, 167, 168, 169, 170, 171, 172, 173,
174, 175, 176, 177, 178, 179, 180, 181, 182,
183, 184, 185, 186, 262, 271, 273, 274, 277,
279, 281, 282, 283, 452
the outcome of - 192, 193, 194, 195, 196, 197,
198
Taqwa, the standing lesson from - 199, 200,
201
the day of the battle of - was a Day of Distinc-
tion 229
a cartographic view of the battle of - 229, 230,
231, 232, 233, 234, 235, 236
the input of Satan at - 243, 244, 245, 246, 247
- : Victory of trust in Allah over material
power 247,
--- 12, 34, 45, 194, 195, 213, 248, 305, 312,
345, 439, 452, 480, 481, 484, 640
Baghawi, Imam al- 28, 56, 161, 213, 429,
548, 636
Baidawi, Qadi al- 340, 341, 639, 678, 679
Baihaqi, al- 36, 55, 57, 124, 181, 407, 431,
473, 496, 560
Bal'am b. Ba'ura 91, 92, 94
Balance (al-Mizan) 82
Bani Isra'il (see Israelites)
Bani Sulaym 432
Banu 'Abd Munaf 229
Banu al-Ash'ar 601
Banu Bakr 243, 244, 304
Banu Damurah 306, 307, 311
Banii Hashim 163, 229, 343, 661
Banu Ka'b 343
Banu Khazraj 441
Banu Khuza'ah 304
Bant Kilab 343
Banu Kinanah 306
Bant Mudlaj 306, 307, 311
Banu al-Muttalib 229
Banu Nadir 256, 503
Banu Qurayzah 256, 197, 503
Banu Salimah 482, 483, 484
Banu Thaqif 343, 349, 357
Bara' b. 'Azīb
553
Bara' b. Ma'rur de 471
Barakah 3, 4, 5, 84, 249, 263, 268, 353
Barzakh 454
Basharah (good news) 562
Bay'ah (Oath of allegiance)
the significance of - 84
Bay'ah al-'Aqabah 84, 469, 470, 471, 472,
479, 481
Bay'ah al-Ridwan (Hudaibiyah) 84, 452
Bayt al-Mal (Treasury) 150, 151, 402, 407,
408, 409

Index
694
Bedouins (Al-a'rab) 444, 445, 449, 450
Believers
attributes of - 152, 153, 154, 155, 156, 157
life style, rewards & ranks of - 426, 427, 428
Bid'ah (innovation in Shari'ah) 48, 59, 675, 679
Bidayah 305
Bilal, Sayyidna 40 390
Bi'r Suqya 162
Bismillah (With the name of Allah ... ) 300,
301, 302, 303, 527-528 & 654 (Sunnah of say-
ing - before eating & drinking) 657
Boat-Making
the education of a prophet in - 629
Bukharī, Isma'il al- 57, 67, 102, 112, 123,
125, 133, 149, 180, 194, 218, 274, 329, 339,
350, 438, 439, 441, 457, 474, 480, 525, 530,
604,661
Buwat, the battle of 531
C
Cairo Museum 574
Covenant 8, 81, 85, 87, 284
Christians 52, 54, 55, 74, 117, 205, 306, 327,
360, 362, 363 (- of Najran & Bani Taghlib)
365, 367, 368, 370, 380, 391, 425 (Byzantine -)
618, 675
Consensus (Ijma') 65
Conveyance
etiquette of boarding - 633
- moves & stops with the power of Allah 633,
634
Creation
the purpose of - 604
Cry (As-saihah) 646, 650, 651
D
Daļhak 280, 614, 682
Damdam b. 'Umar (Quraysh agent) 163
Dar al-Islam (Abode of Islam) 316, 321
Dar al-Nadwah 202, 203, 205
Dardir (Maliki jurist in Sharh Mukhtasar
al-Khalil) 415
Dārimi, al- 57, 495
Darqutni 397
Daru 's-Salam (Home of Peace)
means Paradise 539, 540
Allah's open invitation to - 540, 541
not proper to name mortal homes as - 541
Da'wah (Call)
- in modes of persuasion or warning 284
Reason for - remaining ineffective in our time
501, 502, 647
- is basic function of prophets 505
Dawa'i, al- (lost properties) 408, 409
Dawud العليقة (David) .58
Dead Sea Scrolls 365
Dhikr (remembrance) 134 - 141, 146, 152, 237,
238, 239, 329, 332 (as compared with Jihad)
333, 560 (masnun - furbishes hearts) 561 (- as
relief from worldly concerns)
Dhun-Nun al-Mişri 88
Difference
- as blameworthy & praiseworthy 686, 687
Din (true faith)
the dominance of - 216, 217
Disobedience
- spoils sense of good & bad 335, 336
Diyah (blood money) 203
Du'a (prayer)
preconditions of - 102, 639, 640
- as in 10:10 524, 525, 526, 527, 528
- of Rasulullah in pain or anxiety 525
Salām is - 526
Qur'anic method of making - 570
- of Yunus d
(21:87) 588
Duņa 483
Dunya (the present world)

695
Index
regard for - root of crimes and sins 383, 384
laugh in - weep in Akhirah 437
in - be with the people of Allah 560
good done in - is paid back in - 614
intend - get - 615
trading Faith for - 624
(also see Akhirah)
E
Egypt 22, 566, 568, 569, 574, 602
Ethiopia 569
Exultance 554, 555
F
Fard al-A'in (absolute individual obligation)
493, 494, 497, 498
Fard al-Kifayah (collective obligation) 378,
405, 406, 493, 494, 497, 498, 499, 520
Fai,'al- 148, 150, 221, 350, 408, 409
Fair (Al-ma'ruf) 52, 59, 125, 126, 193, 194,
473
Faqih (master Muslim jurist) 495,
496
Farra' 158
Fate 27
Fatimah al-Zahra 103, 227, 483
Fatwa 367, 370, 497
Fiqh
Imam Abu Hanifah's definition of - 500
Fi Sabilillah (in the way of Allah) 413
(Sadaqah head of disbursement) 414, 415,
416, 420
Fitnah 194, 196
- as trial
- as punishment
- as cause of punishment
- as disorder or disbelief 215, 216, 217
Frogs 30
Fuqara', al- (the poor) 400, 401, 402, 403,
404, 410
(also see Sadaqah)
Furqan (criterion of right & wrong) 199, 200
G
Ghanimah (spoils) 148
the meaning of - 221
- in the terminology of Shari'ah 221
rationale of - 221, 222
- is Halal 222
misappropriation in - is a serious crime 223
the rule in the distribution of - 224
right of mujahidin in - 350
details of one fifth share in - 225, 226, 227,
228, 229, 408, 409
--- 148, 273, 278, 279
Ghargharah, al- (agony of death) 571, 572,
582
Gharimin, fi al- (helping the indebted pay
debts) 412
(also see Sadaqah)
Ghassan, the king of - 486,490
Ghazalī, Imam al- 552
Ghazi (living veteran of Jihād) 150, 151
Ghilzah (toughness in confrontation) 504
Ghulul (misappropriation in spoils) 223
Grave
to stand before the - of a Kafir is Haram 442
H
HADITH:
Index of some references:
"No greater blessing has been given to anyone
other than Patience." 25
"None among you can see his Lord unless he
dies." 40
"I bid you to tell me by Allah if you find de-
scriptions in the Torah indicating my com-
ing ... " 55
"My Lord has prohibited me from doing wrong
to anyone under the Covenant ... " 56
"Din (Islam) is easy." 61

Index
696
"This night I have been awarded five distinc-
tions, not awarded to any prophet before ... " 66,
274
"Anyone hearing the news of my appearance -
a Muslim, Christian or Jew - must believe in
me ... " 67
"Allah first created Adam, then ... " 85
"Whoever is created for Paradise starts doing
good deeds making him worthy of Paradise
and ... " 85
"Every child is born on Al-fitrah (nature),
then ... " 89
"There are ninety nine names of Allah. Whoev-
er learns them by heart shall enter Paradise."
102
"Invoking Allah is the quintessence of wor-
ship." 102
"What is there to prevent you from hearing my
advice of reciting the following prayer ... " 103
"Frequently remember the thing which elimi-
nates pleasures - the death." 110
"When compared to the early people, you are
like a white strand of hair on the body of a
black ox." 114
"I teach you manners better than the manners
of all the early and later peoples ... " 124
"I know some words which, if this person were
to say, his rage will go away ... " 127
"When the Imam comes out (for Khutbah),
then there is no salah and no conversation."
132
"I recognized my Ash'arite companions by the
voices of their recitation of Qur'an during the
darkness of the night ... " 133
"A servant of Allah is closest to his Rabb when
in Sajdah ... " 140
"When a son of Adam recites a verse of
Sajdah, and prostrates, the Shaitan runs
crying ... " 140
"This does not mean that one should abandon
material causes & means when taking care of
one's legitimate needs." 154
"When a servant of Allah is blessed with near-
ness to Him through obedience, Allah says ... "
159
"Neither are you stronger than me, nor am I
need-free of the reward of the Hereafter that I
let you have the chance of earning a little
Thawab for myself!" 162
"O Allah, let the promise you have made to me
come true now. O Allah, if this modest group
of Muslims were to perish ... " 168
"O Abu Bakr, here comes good news for you.
This is Jibra'il standing near the cliff ... " 175
"Allah does not subject common people to the
punishment of some sin committed by a partic-
ular group among them unless ... " 193
"Those who commit the sin of transgressing
the limits set by Allah and those who ignore
them knowingly or accommodate them psycho-
phantly ... " 194
"Shield your Masajid from small children, in-
sane individuals and from mutual disputa-
tions." 211
"In such a situation one who keeps sitting is
better than one who stands up." 217
"O my people, do not look forward to fight the
enemy in a combat, rather, pray that Allah
keeps you in a state of peace and well-being,
however, when ... " 241
"When a cease-fire or peace pact with a people
comes into effect, let no knot be opened or tied
against their provisions." 261
"Allah Ta'ala has placed Barakah on the fore-
head of horses." 263
"Carry out Jihad against Mushriks with your
belongings, your own selves and your elo-
quence." 264
"There is no Hijrah after the Conquest." 287
"Islam demolishes what was before it." 293
"Hijrah razes what was before it." 293
"After giving shares to those identified in the
Qur'an, that which remains is for males near-
er to the deceased." 295
"The disbelievers shall not perform Hajj after
this year." 309
"One is not bitten twice from the same hole."
310
"Do you know what 'Iman in Allah is?" 328
"When you notice that a person is punctual
with his presence in the Masjid, bear witness
to his 'Iman because ... " 329
"A person who comes into the Masjid is a visit-
ing guest of Allah Ta'ala ... " 329
"Should I not tell you about an act that is
superior to all your acts and certainly more so
in sight of your Master?" 333
"No one can be a true believer until I become
to him dearer than his father, children and
everyone else in this world." 339
"Anyone who takes a friend or makes an
enemy for the sake of Allah or spends his
wealth or withholds it for the sake of Allah
has made his faith perfect." 339
"There are three traits which, if found in a per-
son, would bless him or her with the sweet-
ness of faith ... " 341
"The delight of my eyes is in Salah." 341

Index
697
"Here are your brothers. They have repented. I
wish that their prisoners should be returned
back to them ... " 350
"Tomorrow we shall be staying at a place
where our enemies had once sat and resolved
to excommunicate Muslims!" 352
"I do not make entry into the Masjid lawful for
any woman in menstruation or for any person
in the state of major impurity." 356
"Wealth for which Zakah has been paid is not
included under 'Kanaztum: you have accumu-
lated' [9:35]."
"Do not grieve. Allah is with us." 385
"There is no negligence in sleep. Negligence oc-
curs only when awake." 390
"Viva brother Suda'i, the loved one of his peo-
ple who followed him!" 397
"Allah Ta'ala has never handed over the dis-
tribution of Sadaqat to any prophet, even to
anyone other than a prophet ... " 397
"Meeting a Muslim with a smile is also a
Şadaqah." 400
"Helping the bearer of a burden carry it is also
a Sadaqah." 400
"To share the water drawn from a well for
personal use with someone else is also a
Sadaqah." 400
"Give in charity ('tasaddaqu') to people of all
religions."401
"Sadaqah is not Halal for anyone rich except
five persons ... " 402
"Recite the Qur'an but do not eat by means of
it." 405
"Take it (Sadaqat) from the rich among them
(Muslims) and disburse it back to the poor
among them." 419
"You too will take to the ways taken by
communities before you. You will imitate them
in toto as dittos and clones to the limit that
should you see one of them entering into the
hole of a lizard, you will follow him there too."
425
"If a bondwoman of anyone among you com-
mits fornication, just enforce the Islamic legal
punishment for it on her - but, do not de-
nounce her verbally." 428
"Had I known that he will be pardoned by
praying for his forgiveness more than seventy
times, I would have done that too." 441
"My shirt cannot save him from the punish-
ment of Allah. But, I did it in the hope that on
the basis of this action thousands of his people
will embrace Islam." 441
"The fire of Jahannam cannot touch the Mus-
lim who has seen me or has seen those who
have seen me." 453
"As for Allah Ta'ala, I lay down the condition
that all of you shall worship Him - and wor-
ship none but Him ... " 470
"The Siyahah of my Ummah is Jihad in the
way of Allah." 473
"My uncle, recite the Kalimah: La ilaha ilal-
lah. I shall try to seek forgiveness for you."475
"In war, deception (by concealing intentions) is
permissible." 481, 489
"What happened to Ka'b ibn Malik?" 482
"O Ka'b, I congratulate you for this day of bliss
for you ... " 488
"The angels of Allah spread out their wings to
welcome the seeker of knowledge." 495
"Prophets leave no gold and silver as inheri-
tance but they do leave the legacy of knowl-
edge. So, whoever inherits this has inherited
great wealth." 495
"Ulama are the inheritors of blessed proph-
ets." 495
"The Alim is superior to the Abid ... "495
"A Faqih, when confronting Shaitan, is strong-
er ... 496
"Seeking knowledge (of Din) is obligatory on
every Muslim." 496
"One who recites these verses (9:128-129)
three times, morning and evening, shall find
that Allah makes things easy for him." 506
"To My servant busy glorifying Me all the time
and finding no time to ask, I shall give the
best ... " 525
"Never pray that evil may fall on your children
or things you own ... " 531
"Allah Ta'ala hastens to repay mercy shown to
relatives and favor done to people ... " 538
"There are three sins the curse of which falls
on the sinner himself ... "538
"Recite the Qur'an, for Allah says it is a cure
for diseases found inside chests." 551
"(Auliya are) those who love each other only
for Allah with no worldly interest in between."
559
"A person shall be with one he loves." 560
"(Auliya are) those who, when one sees them,
remind of Allah." 561
"People who recite La ilaha illallah will not ex-
perience any fright at the time of death ... " 562
"Allah Ta'ala keeps accepting Taubah until
the Ghargharah of death." 571, 582
"Surah Hud has made me old." 594, 677
"Allah Ta'ala had written the destinies of all