النص المفهرس

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Surah Al-Nahl : 16 : 98 - 100
But, not doing it occasionally also stands proved from authentic (sahih)
ahadith. Therefore, the majority of Muslim scholars have not classed
this injunction as obligatory (wajib). Instead, they have declared it to be
Sunnah, a position on which Ibn Jarir al-Tabari has reported a consen-
sus (ijma') of the scholars of the Muslim community. As for Hadith narra-
tives carrying the word and deed of the Holy Prophet 5, whether those
of reciting: Ju 321 (a udhu bil-lah) under most conditions or those of not
reciting under some, all these have been mentioned exhaustively by Ibn
Kathir at the beginning of his Tafsir.
2. Should ta'awwudh (3,5) that is, 'a'udhu bil-lah', be recited only at
the beginning of the first raka'ah while in Salah, or should it be done at
the beginning of every raka'ah? Views of leading Muslim jurists differ in
this matter. According to the great Imam Abu Hanifah ( al war, it
should be recited only in the first raka ah while Imam Shafii J din ,
declares its recitation at the beginning of every raka'ah as commendable
(mustahabb). Arguments given by both have been presented in Tafsir
Mazharī with full elaboration. (p. 49, v. 5)
3. While reciting the Qur'an - whether in Salah or out of it - the say-
ing of 'a'udhu bil-lah' is a Sunnah. The rule applies to both situations
equally. But, after it has been said once, one may go on reciting as much
as one wishes to, for the same single ta'awwudh (said at the beginning)
is sufficient. Yes, if one abandons the recitation in the middle, gets busy
with some mundane chore and then resumes it all over again, one
should re-initiate the recitation by saying 'a udhu bil-lah' and 'bismillah'
once again at that time.
4. Saying 'a udhu bil-lah' before reading any word or book other than
the Qur'an is not a Sunnah. There, one should recite only bismillah.
(Al-Durr al-Mukhtar, Shamī)
However, the Hadith teaches the saying of ta'awwudh during other
things done and situations faced. For example, when someone gets very
angry - so says the Hadith - the heat of the anger goes away by saying:
-a udhu bil-lahi minash-shaitanir rajum: I seek pro) آعُوُذُ بِاللَّهِ مِنَ الشَّيْطنِ الرَّحِيمِ
tection with Allah from Shaitan, the accursed). (Ibn Kathir)
It also appears in Hadith that, before going to the toilet, saying:

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Surah Al-Nahl : 16 : 101 - 105
اَلْهُمَّ إِنِّىُ أَعُوذُبِكَ مِنَ الْخُبُثِ وَالْخَبَائِثِ
(Allahumma innī a udhu bika minal-khubuthi wal-khaba'ith)
O Allah, I seek protection with you from the foul and the im-
pure
is commendable (mustahabb). (Shami)
The way of Faith and Trust in Allah is the way of freedom from
the power and control of the Shaitan
Verses 99 and 100 make it clear that Allah Ta'ala has not given the
Shaitan the kind of power which would disarm any human being and
compel him to become helpless and take to evil. So, should one opt for
not using his capability of choice and control because of sheer careless-
ness or some selfish motive, then, this would be his own fault. Therefore,
it was said that people who have faith in Allah and who, rather than
trust their will power in their states and actions, place their ultimate
trust in Allah Ta'ala for He is the One who gives us the ability to do
everything good and also the One who shields us from everything evil.
The Shaitan cannot possess and dictate such people. Of course, those
who elect to befriend none but the Shaitan because of their selfish mo-
tives, particularly like things about him and go about associating others
in the pristine divinity of Allah Ta'ala, then, the Shaitan is all over
them, in possession, in control, and would not let them go towards anyth-
ing good while, in every evil, they are right in front.
The same subject has been taken up in verse 42 of Surah al-Hijr
where Allah Ta'ala has Himself refuted the claim of the Shaitan by say-
ing:َإِنَّ عِبَادِىُ لَيْسَ لَكَ عَلَيْهِمْ سُلُطْنٌ إِلاَّ مَنِ اتَّبَعَكَ مِنَ الْغُوِيْن (Surely, My servants [are such
that] you have no power over them - except [over] the one who follows
you from among the astray - 15:42).
Verses 101- 105
وَإِذَاَ بِدَّلْنَآ أَيَةً مَّكَانَ آيَةٍ « وَاللَّهُ أَعْلَمُ بِمَا يُنَزِّلُ قَالُوًّا إِنَّمَآ أَنْتَ مُفْتَرُ
بَلُ أَكْثَرُهُمْ لاَيَعْلَمُونَ ﴿١٠١) قُلُ نَزَّلَهُ رُوْحُ الْقُدُسِ مِنْ رَّبِّكَ بِالْحَقِّ
لِيُثَّتَ الَّذِيْنَ امَنُوا وَهُدَّى وَّ بُشْرَى لِلْمُسْلِمِيْنَ ﴿١٠٢) وَلَقَدُ نَعُلَمُ
أَنَّهُمْ يَقُولُونَ إِنَّمَا يُعَلِّمُه، بَشَرٌ لِسَانُ الَّذِىُ يُلْحِدُونَ إِلَيْهِ أَعُجَمِىٌّ

416
Surah Al-Nahl : 16 : 106 - 109
وَّهْذَا لِسَانٌ عَرَبِىٌّ مُّبِيْنٌ ﴿١.٣﴾ ◌ِنَّ الَّذِينَ لاَيُؤْمِنُونَ بِأَيْتِ اللهِ*
لاَيَهُدِيُهِمُ اللهُ وَلَّهُمُ عَذَابٌ أَلِيمٌ ﴿١٠٤) إِنَّمَا يَفْتَرِى الْكَذِبَ الَّذِيْنَ لاَ
يُؤْمِنُونَ بِأَيْتِ اللّهِ وَأُولَئِكَ هُمُ الْكَذِبُونَ ﴿١٠٥﴾
And when We replace a verse with another verse - and
Allah knows best what He reveals - they say, "You are
but a forger." Instead, most of them do not know. [101]
Say, "This has been brought down by Ruh al-Qudus (the
Holy Spirit - Jibra'il) from your Lord rightly (as due), so
that it makes the believers firm and becomes guidance
and good news for the Muslims. [102]
And We know well that they say, "It is a man who
teaches him." The language of the one they refer to is
non-Arabic while this is clear Arabic language. [103]
Surely, those who do not believe in Allah's verses, Allah
does not lead them to the right path and for them there
is a painful punishment. [104]
Those who forge lies are but the ones who do not believe
in Allah's verses, and it is they who are the liars. [105]
Sequence of Verses
In the previous verse (98), there was an instruction to say 'a'udhu
bil-lah' (I seek protection with Allah) while reciting the Qur'an which in-
dicates that the Shaitan puts scruples in the heart when one recites the
Qur'an. In the verses cited above, there is a refutation of such Satanic in-
stigations.
Verses 106 - 109
مَنْ كَفَرَ بِاللّهِ مِنْ بَعُدِ إِيْمَانِةٍ إِلاَّ مَنْ أُكْرِهَ وَقَلْبُهُ مُطْمَئِنٌّ بِالْإِيْمَانِ
وَلَكِنُ مَّنُ شَرَحَ بِالْكُفْرِ صَدْرًا فَعَلَيْهِمُ غَضَبٌ مِّنَ اللهِ وَلَهُمُ
عَذَابٌ عَظِيمٌ ﴿١٠٦) ذُلِكَ بِأَنَّهُمُ اسْتَحْبُّوا الْحَيْوَةَ الدُّنْيَا عَلَى
الْأَخِرَةِ وَأَنَّ اللهَ لاَيَهُدِى الْقَوْمَ الْكُفِرِيْنَ ﴿١٠٧) أُولَئِكَ الَّذِيْنَ طَبَعَ
اللَّهُ عَلَى قُلُوُبِهِمُ وَسَمُعِهِمُ وَأَبْصَارِهِمْ ءَ وَأُولَئِكَ هُمُ الْغُفِلُونَ ﴿١٠٠﴾

417
Surah Al-Nahl : 16 : 106 - 109
لاَجَرَمَ أَنَّهُمُ فِى الْأَخِرَةِ هُمُ الْخَسِرُونَ ﴿١٠٩﴾
Whoever rejects his faith in Allah after having believed
in Him - not the one who is put to duress while his heart
is at peace with Faith, but the one who has opened the
bosom for disbelief - the wrath of Allah is upon such peo-
ple and for them there is a heavy punishment. [106]
That is because they have preferred the worldly life
over the Hereafter, and that Allah does not lead the dis-
believing people to the right path. [107]
Those are the ones Allah has put a seal on their hearts,
their ears and their eyes; and they are the neglectful.
[108] Invariably, they are the losers in the Hereafter.
[109]
Commentary
From the first verse (106) comes the religious ruling about a person
who has been compelled to utter a word of infidelity (kufr) under the
threat that he would be killed if he did not do that. If he feels that, in all
likelihood, the people threatening him have full capability of doing just
that, then, this is a state of duress. If he were to utter some word of dis-
belief verbally - but, with a heart firm on Faith, a heart that shuns say-
ing what is false and evil - then, there is no sin on him, nor will his wife
become unlawful for him. (Qurțubi, Mazharī).
This verse was revealed about the noble Sahabah who were arrested
by the Mushriks. Their disbelieving captors had told them that they
must return to infidelity failing which they would be killed.
Those so arrested were Sayyidna 'Ammar 4ce and his parents, Sayy-
idna Yasir and Sayyidah Sumayyah
›, and Sayyidna Şuhaib, Bilal and
Khabbab . Out of these, Sayyidna Yasir 4ee and his wife, Sayyidah Su-
mayyah رضى الله عنها totally refused to utter any word of disbelief.
Sayyidnā Yasir
was killed while Sayyidah Sumayyah رضى الله عنها was
tied in between two camels who were made to run which tore her apart
in two separate body parts. This was how she met her shahadah (martyr-
dom in the way of Allah). And these are the same two blessed souls who
were the first to meet their shahadah for the sake of Islam. Similarly,
Sayyidna Khabbab 4
le totally refused to utter any word of disbelief and
it was in perfect peace that he accepted the fate of being killed by the dis-

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Surah Al-Nahl : 16 : 106 - 109
believers. Out of the remaining, Sayyidna 'Ammar 4
> went by making a
mere verbal declaration of his disbelief in the face of such a danger to his
life, but his heart was perfectly satisfied and firmly set upon his Faith.
Once he was released by the enemy, he presented himself before the
Holy Prophet
g and narrated this event with great pain. The Holy
Prophet
asked him, "when you were making this statement, what
was going on in your heart?" He submitted, "As for my heart, it was at
peace and firmly set on my Faith." The Holy Prophet
put him at rest
by telling him that he was not to face any punishment for that. It was in
confirmation of this verdict by him that the present verse was revealed.
(Qurțubi, Mazhari)
The Definition of ikrah or Compulsion
Literally, Ikrah means using threat or violence to force a person to
act against his or her will. Then, it has two degrees. In the first degree of
Ikrah, one is not willing by heart to do something, but is also not that de-
nuded of choice and volition to say no. In the terminology of Muslim jur-
ists, this is known as le ds) (ikrah ghayr mulji': state of compulsion
not forced actually). Under such duress, saying any word of disbelief
(kufr) or doing something unlawful (haram) does not become permis-
sible. However, there are some supplementary injunctions which do re-
lease some adverse effects even against this situation. Relevant details
appear in Books of Fiqh. In the second degree of Ikrah, one is just
sucked out of all choice so much so that should he fail to carry out the
order of the perpiterators of this coercion (Ikrah), he would be killed or
some of his organ is amputated. This, in the terminology of Muslim jur-
ists, is called Ikrah Mulji' which means a compulsion which makes one
totally choiceless and helpless. When under the state of such duress, the
mere verbalization of the word of disbelief - subject to the condition that
one's heart is firm and at peace with Faith - is permissible. Similarly,
short of killing another human being, should one be coerced to do some
other unlawful deed, it will bring no sin to commit that unlawful act.
But, the concessions given in both kinds of Ikrah are subject to a con-
dition that the coercer threatening to do what he says he will do should
actually be capable of doing just that, and the coerced should have the
overwhelming likelihood that should he fail to oblige him, he would go
ahead and definitely do what he is threatening to do.

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Surah Al-Nahl : 16 : 106 - 109
Related Ruling
There are two kinds of transactions. (1) Those in which the transac-
tion can be effected only by mutual consent and heart felt willingness of
the parties, like sale, gift, etc. There is the definitive authority of the
لاَ تَأْكُلُوّا آَمُوَ الَكُمُ بَيْنَكُمُ بِالْبَاطِلِ الآ ,Holy Qur'an to this effect. The Holy Qur'an says
Do not eat up the wealth of others, unless there is":آنُ تَكُوُنَ تِجَارَةً عَنُ تَرَاضٍ مِنْكُمُ
a trade with mutual consent" (4:29) And then it appears in Hadith:
لاَيَحِلُّ مَالُ امْرِءٍ مُّسْلِمٍ إِلاَّ بِطِيُبِ نَفْسٍ مِّنْهُ
The wealth and property of a Muslim does not become lawful
unless it be with a whole-hearted pleasure from the person.
If such transactions were to be arranged and executed under duress
(with Ikrah), they have no validity in the sight of the Shari'ah of Islam.
In normal practice, once the person concerned comes out of the state of
Ikrah (compulsion, duress), he will have the option to reassess the sale
or gift done under duress and exercise his free will to retain or cancel it.
Then there are some transactions which depend on verbal committ-
ment only. Here, the intention and the volition in the heart or pleasure
and will are not the binding conditions of the transaction - such as, mar-
riage, divorce, revocation of divorce, freedom of a slave etc. For such mat-
ters, it is said in Hadith:
ثلث جدُّهنّ حدٍّ وهزلهنّ جدّ النكاح والطلاق والرجعة" (رواه ابوداؤد والترمذى وحسنه)
"There are three things in which not only the serious words,
but also the nonserious words are counted as serious".
It means if two individuals go through the process of Offer and Accep-
tance in Marriage in accordance with attending conditions, or some hus-
band divorces his wife by pronouncing it verbally, or verbally revokes the
divorce given by him earlier - whether that be in jest with no intention in
the heart for marriage or divorce or revocation - still, by a mere saying of
the respective words, the marriage will stand solemnized, the divorce
will become effective, and the revocation will turn out right. (Mazhari)
According to Imam Abu Hanifah, al-Sha'bi, Zuhri, Nakhai and
Qatadah, may the mercy of Allah be upon them, this very injunction ap-
plies to 'divorce under duress' (.S. 5Mb : Talaq Mukrah). It means that
such a person being under duress was though not ready to divorce will-

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Surah Al-Nahl : 16 : 110 - 113
ingly and by heart yet, rendered helpless, he uttered the words of di-
vorce. Now, the actualization of divorce is connected with nothing but
the pronouncing of the words of divorce. The intention and will of the
heart is not a condition here - as proved from the Hadith cited above.
Therefore, this divorce will become effective.
But, according to Imam Shafif, and Sayyidna 'Ali and Sayyidna Ibn
'Abbas
, the 'divorce under duress' (under the state of Ikrah) will not
take effect because it appears in Hadith:
رُفِعَ عَنْ أُمَّتِى الْخَطَاءُ وَالنِّسْيَانُ وَ مَا اسْتُكُرِهُواْ عَلَيْهِ" (رواه الطبرانى عن ثوبانٌ)
Removed away from my Ummah are mistake, forgeting and
what they are compelled to under coercion. (Reported by al-Țab-
arani from Sayyidna Thawban dee)
According to Imam Abu Hanifah, this Hadith is related to injunc-
tions of the 'Akhirah (Hereafter), that is, something said or done
contrary to the Shari'ah by mistake and forgetfulness or under duress
will bring no sin. As for the rest of the injunctions pertaining to the mor-
tal world as well as the incidences of doing things like that therein are to
occur as felt and sensed. It goes without saying that the vestiges and rul-
ings generated by this occurance shall continue to bring their relevant ef-
fects. For example, someone killed someone else by mistake, then, there
is no doubt that he will neither incur the sin of killing him nor face the
punishment of the Hereafter, but the way the tangible effect of killing
has occured in the form of the victim's loss of life, very similarly, its sub-
sequent Islamic legal effect will also follow: his wife will, after the period
of Iddah, be able to enter a second marriage contract and the wealth and
property left by him will be distributed in the form of inheritance to his
legal heirs. Similary, when words to the effect of divorce, marriage or rev-
ocation were said verbally, then, their consequential Islamic legal effect
.والله سبحانه أعلم (will also follow. (Mazhari, Qurtubi
Verses 110 - 113
ثُمَّ إِنَّ رَبَّكَ لِلَّذِيْنَ هَاجَرُوا مِنْ بَعُدٍ مَا فُتِنُوْا ثُمَّ جُهَدُوْا وَصَبَرُوْا إِنَّ
رَبَّكَ مِنْ بَعُدِهَا لَغَفُورٌ رَّحِيمٌ ﴿٤﴾ يَوْمَ تَأْتِىُ كُلُّ نَفْسِ تُحَادِلُ عَنُ

421
Surah Al-Nahl : 16 : 110 - 113
نَّفُسِهَا وَتُوَقَّى كُلُّ نَفُسِ مَّ عَمِلَتُ وَهُمْ لاَيُظْلَمُونَ ﴿١١١﴾ وَضَرَبَ
اللّهُ مَثَلاً قَرْيَةٌ كَانَتُ امِنَةً مُّطْمَئِنَّةً يَّأْتِيُهَا رِزُقُهَا رَغَدًا مِّنُ كُلّ مَكَان
فَكَفَرَتُ بِأَنْعُمِ اللَّهِ فَذَاقَهَا اللّهُ لِيَاسَ الْجُوعِ وَالْخَوْفِ بِمَا كَانُوا
يَصْنَعُونَ ﴿١١٢) وَلَقَدُ جَآءَ هُمُ رَسُوُلٌ مِّنْهُمُ فَكَذَّبُوُهُ فَأَخَذَهُمُ
الْعَذَابُ وَهُمُ ظْلِمُونَ ﴿١١٣﴾
Then, your Lord - for those who left their homes after
being persecuted, then fought in the way of Allah and
stood patient - surely your Lord is, after all that,
Most-Forgiving, Very-Merciful. [110]
The day everyone will come defending himself, and
everyone will be given in full what he did. And they will
not be wronged. [111]
And Allah has given an example that there was a town,
secure and satisfied, with its sustenance coming in
plenty from every place. Then, it turned ungrateful to
the bounties of Allah; so, Allah made it taste hunger and
terror (cast over it) like a garment in return of what its
people used to do. [112] And surely there came to them a
messenger from among themselves, but they belied him,
so the punishment seized them, while they were
transgressing. [113]
Sequence of Verses
Warnings of punishment against disbelief (kufr) - whether original or
apostacy (irtidad) - appeared in previous verses. After that, in the first
(106) of the initial three verses cited above, it has been pointed clearly
that 'Iman or the declaration of faith is a wealth that could work won-
ders for a kafir (disbeliever) or murtadd (apostate) who - if he were to
come up with an honest and true 'Iman - all his past sins would stand
forgiven.
In the second verse (107), the last day of Qiyamah was mentioned for
the reason that all this phenomena of reward and punishment has to
occur after that. In the third verse (108), it was said that the real punish-
ment of disbelief and sin will, though come after the Qiyamah, yet there
are some sins the punishment of which is faced in a certain degree with-

422
Surah Al-Nahl : 16 : 114 - 119
in the present world.
Commentary
According to leading Tafsir authorities, the similitude mentioned in
verse 112 is general and universal. It does not relate to a particular habi-
tation. However, there are others who connect it to what had happened
in Makkah al-Mukarramah where people suffered from an acute famine
for seven years so much so that they were compelled to eat animal car-
cass, dead dogs and filth. They were virtually gripped with the awe of
Muslims. Then, the chiefs of Makkah came to the Holy Prophet g with
the plea that those who had committed disbelief and disobedience
against his call were all grown-up men. Women and children were inno-
cent. Thereupon, the Holy Prophet Eg arranged to have food supplies for
them sent from Madinah al-Taiyyibah. (Mazhari)
And Abu Sufyan, while still in his state of kufr, requested the Holy
Prophet
: You teach kindness to relatives and mercy and forgiveness.
Here are your people standing on the brink of destruction. Please pray to
Allah for the removal of this famine from us. Thereupon, the Holy
Prophet g prayed for them and the famine was gone. (Qurtubi)
As for the use of the word: ~ U (libas: garment) to carry the sense of
giving a taste of hunger and fear towards the later part of verse 112, it
will be noted that a garment is not a thing to be tasted. But, the word
'garment' standing for 'libas' has been used here with the force of a simi-
lie denoting something being wide-spread and all-enveloping. The sug-
gestion being conveyed here is that fear and hunger were cast over them
in a manner of a garment or dress which becomes an integral part of the
body. This was how hunger and fear were released and set all over them.
(Mazharī)
Verses 114 - 119
فَكُلُوا مِمَّا رَزَقَكُمُ اللَّهُ حَلْلاً طَيَّامٍ وَاشْكُرُوا نِعُمَتَ اللّهِ إِنْ كُنْتُمُ
إِيَّاهُ تَعْبُدُونَ ﴿١١٤﴾ إِنَّمَا حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَ الدَّمَ وَلَحُمَ الْخِنْزِيُرِ
وَمَآ أُهِلَّ لِغَيْرِ اللَّهِ بِنٌ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلاَ عَادٍ فَإِنَّ اللّهَ غَفُورٌ
رَّحِيمٌ ﴿١١٥﴾ وَلاَ تَقُوْلُوا لِمَا تَصِفُ اَلْسِنَتُكُمُ الْكَذِبَ هُذَا حَلْلٌ

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Surah Al-Nahl : 16 : 114 - 119
وَّهْذَا حَرَامٌ لِتَفْتَرُوا عَلَى اللَّهِ الْكَذِبَ ﴿ إِنَّ الَّذِيْنَ يَفْتَرُوُنَ عَلَى اللَّهِ
الْكَذِبَ لاَيُفْلِحُونَ ﴿١١٢) مَتَاعٌ قَلِيلٌمَ وَّلَهُمُ عَذَابٌ أَلِيمٌ ﴿١١٧﴾
وَعَلَى الَّذِيْنَ هَادُوا حَرَّمْنَا مَا قَصَصُنَا عَلَيْكَ مِنْ قَبْلُ وَمَا ظَلَمُنْهُمُ
وَلَكِنُ كَانُوَّا أَنْفُسَهُمُ يَظْلِمُوْنَ ﴿١١٨) ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ عَمِلُوا
السُّوَّءَ بِجَهَالَةٍ ثُمَّ تَابُوا مِنُ بَعُدِ ذَلِكَ وَ أَصْلَحُوْ ا إِنَّ رَبَّكَ مِنُ"
بَعُدِهَا لَغَفُورٌ رَّحِيمٌ ﴿١٢٩﴾
So, eat the permissible and pure from what Allah has
provided you with, and be grateful for the bounty of
Allah, if you worship Him alone. [114]
He has but proibited for you the carrion, the blood, the
flesh of swine and what has been invoked upon with a
name other than that of Allah. However, if anyone is
compelled by necessity - neither desiring, nor crossing
the limit (of necessity) - then, Allah is Most-Forgiving,
Very-Merciful. [115]
And do not say about what your tongues describe false-
ly, "This is lawful and that is unlawful" so that you may
forge the lie upon Allah. Surely, those who forge a lie
upon Allah do not prosper. [116] (Let there be) a little en-
joyment, and (then) for them there is a painful punish-
ment. [117]
And for those who are Jews, We had prohibited that
which We have already told you. And We did not wrong
them but they used to wrong themselves. [118]
Then your Lord - for those who did evil through ignor-
ance, then repented after that and corrected themselves
- surely your Lord is, after all that, Most-Forgiving,
Very-Merciful. [119]
Sequence and Explanation in Gist
Mentioned in the previous verses was that disbelievers will be pun-
ished for their ungratefulness to Allah whose blessings they had been en-
joying. In the cited verses, Muslims have been instructed to stay away
from ungratefulness, rather be grateful for Halal things Allah has given
to them. After that, they were told how the disbelievers and polytheists

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Surah Al-Nahl : 16 : 114 - 119
had become ungrateful by declaring what Allah had made Halal for
them as Haram and what Allah had called Haram as Halal. Muslims
were warned that they should never do that. Making things Halal and
Haram is the exclusive right of their Creator. Doing this on your own
amounts to interference in Divine prerogatives, in fact, amounts to at-
tributing lies to Allah Ta'ala. Towards the end, it was also said that
even those who have committed such evil deeds through ignorance
should not lose hope in the mercy of Allah Ta'ala. Should they repent
and believe honestly and truly, Allah Ta'ala will forgive all sins commit-
ted by them.
Commentary
Nature of Prohibitions: The Correct View
The restrictive particle: LJ (innama: only) appearing in verse 115
seems to give the impression that things Haram are no more than the
four mentioned in the verse. This impression emerges more clearly in
another verse: قُلُ لاَّ أَجدُ فِيمَآ أُوحِىَ إِلَىَّ مُحَرَّمًا (Say, I do not find, in what has been
revealed to me, anything prohibited ... - Surah al-An'am, 6:145). It seems to
be suggestive of nothing being Haram other than the things mentioned
in the verse while the fact is that according to clarifications of the Qur'an
and Sunnah and by the Consensus of the Muslim Ummah, there are
many more things rated as Haram. The answer to this difficulty comes
through deliberation into the context of these very verses which tells us
that the purpose at this place is not to describe Halal and Haram as
they are commonly understood. Instead, the purpose is to point out to
what the mushrikin of the period of Jahiliyah had done. They had made
many things Haram on their own although Allah Ta'ala had never or-
dered them about their unlawfulness. It amounts to saying: Out of the
things you have (arbitrarily) made out as Haram, only that which is real-
ly Haram is being mentioned here. A comprehensive explanation of this
verse along with a detailed description of these four prohibitions has ap-
peared in the Commentary of Surah al-Baqarah, Ma'ariful-Qur'an, Vo-
lume I, pages 424-438, under Verses 173-174. Those interested may see it
there.
Repentance from Sin brings Forgiveness: Is it Open or
Restricted?
In the last verse (119):ٍثُمَّ إِنَّ رَبَّكَ لِلَّذِيْنَ عَمِلُوا السُّوَّءَ بِجَهَالَة (Then your Lord - for

425
Surah Al-Nahl : 16 : 120 - 124
those who did evil through ignorance ... ), it will be noticed that the sense
of ignorance has been conveyed by the use of the word: du? (jahalah),
not: Je (jahl). As for the word: Je. (jahl), it is employed as an antonym
of: de ('ilm: knowledge) and releases the sense of a lack of knowledge or
understanding while the word: du (jahalah) denotes acting ignorantly -
even if done knowingly. This tells us that the forgiveness of sins through
Taubah (repentance) is not restricted to a situation where a sin is com-
mitted with lack of understanding or volition. (Rather, a true taubah or
repentence may forgive all sins, even though committed deliberately).
Verses 120 - 124
إِنَّ إِبُرْهيُمَ كَانَ أُمَّةً قَانِتًا لِلّهِ حَنِيفًا وَلَمُ يَكُ مِنَ الْمُشْرِكِيْنَ ﴿١٢٠﴾
شَاكِرًا لِّأَنْعُمِهِ * إِجْتَبُهُ وَهَدْهُ إِلَى صِرَاطٍ مُّسْتَقِيْمٍ ﴿١٢١﴾ وَاتَيْنُهُ فِى
الدُّنْيَا حَسَنَةً وَإِنَّهُ فِى الْآخِرَةِ لَمِنَ الصُّلِحِيْنَ ﴿٢﴾﴾ ثُمَّ اوُحَيْنَاً
إِلَيْكَ آَنِ اتَّبِعُ مِلَّةَ إِبُرْهِيُمَ حَنِيْفًا* وَمَا كَانَ مِنَ الْمُشْرِكِينَ ﴿١٢٣) إِنَّمَا
جُعِلَ السَّبْتُ عَلَى الَّذِيْنَ اخْتَلَفُوا فِيْهِ * وَإِنَّ رَبَّكَ لَيَحُكُمُ بَيْنَهُمُ يَوْمَ
الْقِيْمَةِ فِيُمَا كَانُوا فِيُهِ يَخْتَلِفُونَ ﴿١٢٤﴾
Surely, Ibrahim was an Ummah (a whole community in
himself), devoted to Allah, a man of pure faith; and he
was not among the Mushriks (those who associate part-
ners with Allah) [120] while he was grateful to His boun-
ties. He chose him and led him to the straight path. [121]
And We gave him good in this world; and in the
Hereafter, he is among the righteous. [122]
Then, We revealed to you, "Follow the way of Ibrahim,
the upright, and he was not among the Mushriks". [123]
The Sabbath was appointed only for those who differed
in it. And your Lord will certainly judge between them
on the Day of Resurrection in what they used to dispute.
[124]
Sequence of Verses
Refuted in the previous verses was the root of Shirk and Kufr which

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Surah Al-Nahl : 16 : 120 - 124
is rejection of the reality of Allah's Oneness and the rejection of the man-
date given by Him to His prophet. Also refuted there were some off-
shoots of Kufr and Shirk in the form of legalizing the illegal and illigaliz-
ing the legal, a virtual reversal of Divinely ordained arrangements. Since
the Mushriks of Makkah who were the first direct addressees of the Holy
Qur'an and who, despite their infidelity and idol-worship, claimed that
they were adherents of the great community of Sayyidna Ibrahim
and that what they did was all in accordance with his teachings, it was
also taken up as due. The rejection of their position came on the basis of
what they already believed in.
So, in the first (120) of the five verses cited above, it was said that
Sayyidna Ibrahim > was the foremost universal leader of nations
with the high station of a prophet and messenger of Allah. This proves
that he was a great prophet and messenger. Then, by saying: 360,
35JAJ (and he was not among the Mushriks ... 120) along with it, his
being a torch bearer of the most perfect belief in the Oneness of Allah
was confirmed.
And in the second verse (121), by saying that he was grateful to Allah
and was on the straight path, a warning signal was given to his
adversaries who claimed to be his followers - how could they, being as
ungrateful as they were, had the cheek to call themselves his adherents
and followers?
After that it was said in the third verse (122) that Sayyidna Ibrahim
was successful in Dunya and 'Akhirah and then it was said in the fourth
verse (123) that the prophetic mission of Sayyidna Muhammad al-Musta
fa
was true and that he was truly committed to the ideal of the au-
thentic community of Sayyidna Ibrahim &dl. After having stated these
two premises, the instruction given was: your claim cannot be correct
without faith in and obedience to the Holy Prophet #8.
In the fifth verse (124): ◌ُإِنَّمَا جُعِلَ السَّبْت (The Sabbath was appointed only
for those ... ) the hint given is that good things you, on your own, have
made unlawful for yourself were really not unlawful in the community of
Sayyidnā Ibrahim Šek.
Commentary
The word: 44 (ummah) has a few other meanings, but the well-known

427
Surah Al-Nahl : 16 : 120 - 124
sense is that of community, nation, or group of people. At this place, this
is what it means - as reported from Sayyidna Ibn 'Abbas de. The sense
is that Sayyidna Ibrahim is, in his person, a community, a nation, al-
most a compendium of their perfections and merits. There is another
meaning of the word: 41 (ummah), that of the leader of a community,
someone imbibing in his person many perfections. Some commentators
have taken exactly this meaning of the word at this place. And the word:
¿JU (qanit) in verse 120 means obedient to the command (of his Creator).
Sayyidna Ibrahim Meal has distinct status in these two qualities. As for
being a leader, people from all famous Faiths of the world believe in him
and consider it an honour to be the followers of his community. Of
course, the Jews, the Chistians and the Muslims rever him. Even the
Mushriks of Arabia, despite their idol-worship, felt proud to believe in
him and in (supposedly) following his way (the way of someone who was
the foremost idol-breaker in human annals)! As for the signal distinction
of his being 'qanit' (obedient), it becomes crystal clear from the trials this
'friend' (khalil) of Allah has gone through. Imagine the fire of Namrud
(Nimrod), the Command to go elsewhere leaving behind his family in a
wilderness, and then, his being ready to sacrifice his very dear son. All
these are singularities because of which Allah Ta'ala has honoured him
with such epithets.
The Holy Prophet
being on the way of Sayyidna Ibrahim Seal:
Understanding the Chemistry of Adherence
When Sayyidna Ibrahim a
appeared, Allah Ta'ala blessed him
with a Shari'ah and its Injunctions. When the Last of the Prophets ap-
peared, his Shari'ah too - with the exception of some particular Injunc-
tions - was laid out in accordance with it. Though, the Holy Prophet 5 is
preferred as more distinguished (afdal) of all blessed prophets and mes-
sengers, but at this place, there are two wise considerations in asking
the preferred (afdal) to follow the one not so preferred (mafdul) in the
present context. (1) Since that Shari'ah has come into the world earlier
and is already known and recognized and as the last Shari'ah was also
to be in accord with that, therefore, this similarity of the Holy Prophet
to the way of Sayyidna Ibrahim del was expressed through the
word: ¿ W (ittiba': following). (2) As said by 'Allamah al-Zamakhshari (au-
thor of Tafsir Al-Kashshaf), this command to follow too is a special tribute

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Surah Al-Nahl : 16 : 125 - 128
out of the many honours and tributes attributed to the 'friend' of Allah,
Sayyidna Ibrahim &&. That it is so special has been hinted through the
use of the word: ~ (thumma: Then - 123). The sense being conveyed is:
Certainly great are all those merits and perfections of the person of Sayy-
idna Ibrahim as they are, but the most superior of all these is the fact
that Allah Ta'ala has asked his preferred-most and the dearest rasul to
follow his way.
Verses 125 - 128
أُدُعُ إِلَى سَبِيْلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلُهُمُ بِالَّتِىُ
هِىَ أَحْسَنُ، إِنَّ رَبَّكَ هُوَاعْلَمُ بِمَنُ ضَلَّ عَنُ سَبِيْلِهِ وَهُوَاَعْلَمُ
بِالْمُهْتَدِينَ ﴿١٢٥) وَإِنُ عَاقَبْتُمُ فَعَاقِبُوا بِمِثْلِ مَاهُوُقِبْتُمُ بِهِ * وَلَئِنُ
صَبَرْتُمْ لَهُوَ خَيْرٌ لِلِصُِّرِيْنَ ﴿١٢٦) وَاصْبِرُ وَمَا صَبُرُكَ إِلاَّ باللهِ
وَلاَتَحُزَنُ عَلَيْهِمُ وَلَا تَكُ فِىُ ضَيْقٍ مِّمَّا يَمْكُرُوُنَ ﴿١٢٧) إِنَّ اللَّهَ مَعَ
الَّذِيْنَ اتَّقَوْا وَالَّذِيْنَ هُمُ مُّحُسِنُونَ ﴿١٢٨﴾
Invite (people) to the way of your Lord with wisdom and
good counsel. And argue with them in the best of man-
ners. Surely, your Lord knows best the one who strays
from His way, and He knows best the ones who are on
the right path. [125]
And if you were to harm them in retaliation, harm them
to the measure you were harmed. And if you opt for pa-
tience, it is definitely much better for those who are pa-
tient. [126]
And be patient. And your patience is bestowed by none
but Allah. And do not grieve over them, and do not be in
distress for what they devise. [127] Surely, Allah is with
those who fear Him and those who are good in deeds.
[128]
Sequence of Verses
In the previous verses, by attesting to the veracity of the Holy
Prophet
" as prophet and messenger of Allah, the purpose was to
induce his people to follow what he commanded them with and thus do

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Surah Al-Nahl : 16 : 125 - 128
their bounden duty towards their Divinely ordained rasul. In the verses
cited above, the Holy Prophet g himself is being taught how to fulfill
the rights of his mission as a messenger of Allah and how to observe the
related etiquette as due - the generality of which includes and covers all
true believers.
Commentary
Da wah and Tabligh: Principles and Curriculum
Embedded in this verse (125) there lies a whole curriculum of Da'wah
and Tabligh, its principles and rules of etiquette, within the frame of a
few words. As in Tafsir al-Qurtubi, when Haram ibn Hayyan's Ju ill ,
time of death came near, his relatives asked him for some waşiyyah (or-
der, parting advice, will). In reply, he said, "Waslyyah? That people
make for mal (wealth, property, inheritance), which I do not have. But, I
would still make a waslyyah, that of the ayat of Allah, particularly that
of the last verses of Surah an-Nahl - and I order you to stand firm on
them." The verses mentioned here are the same as appear above.
Literally, Kes : da'wah, means to call. The first duty of the blessed
prophets is to call people towards Allah. After that, what they teach as
prophets and messengers are explanations of this Da'wah. The Qur'an
mentioning a special attribute of the Holy Prophet has called him: Quí
(one who invites people towards Allah):
وَدَاعِيًّا إِلَى اللهِ بِإِذْنِهِ وَسِرَاجًا مُثِيرًا
And one who invites towards Allah with His permission whilst
being a lamp, lighted. (al-Ahzab, 33:460)
يُقَوْمَنَآ أَجِيْبُواْ دَاعِىَ اللهِ
O our people, respond to the Caller of Allah (Prophet
Muhammad %). (al-Ahqaf, 46:31)
Calling people towards Allah (in Jas : da wah ilal-lah) has been
made obligatory on the Muslim Ummah following in the footsteps of the
Holy Prophet . It was said in Surah 'Al-'Imran:
وَلَتَكُنُ مِّنْكُمُ أُمَّةٌ يَّدُعُونَ إِلَى الْخَيْرِ وَيَأْمُرُوُنَ بِالْمَعُرُوُفِ وَيَنْهَوُنَ عَنِ الْمُنْكَرِ
And there has to be a group of people from among you who call
towards the good ... (3:104)
And in another verse, it was said:

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Surah Al-Nahl : 16 : 125 - 128
وَمَنْ أَحُسَنُ قَوْلاً مِّمَّنُ دَعَا إِلَى اللهِ
And who is better in utterance than the one who called (people)
towards Allah. (Ha Mim as-Sajdah/Fuşşilat, 41:33)
While expressing the general sense, this word may take several
دَعُوَة إِلَى ,(da'wah ilal-lah: Calling towards Allah) دَعُوَة إِلَى اللّه :forms, such as
دَعُوَة إِلَى سَبِيلِ اللَّهِ da wah ila al-khair: Calling toward the good) and) الخير
(da wah ila sabilillah: Calling towards the way of Allah). However, the
outcome is the same because calling towards Allah is actually calling to-
wards His din and the Straight Path.
The next phrase : ◌َإِلَى سَبيل رَبّك (ila sabili rabbik: to the way of your Lord)
carries two nuances of expression. Here, by mentioning the special attrib-
ute of the Most Exalted Allah - 'Rabb' - and then by annexing it to the
Holy Prophet , a hint has been given that the work of Da'wah is con-
nected with the attribute of nurture, raising, training and education.
Here, it is being suggested to the Holy Prophet
that the way Allah
Ta'ala has nurtured him, he too should invite people using the mores of
nurture and education. It should be a Da'wah in which due consideration
is given to the nature and attending circumstances of the addressee and
the ultimate approach has to be such as would not weigh heavy on the re-
cepient, rather, should be as effective as is possible. The word: es
(da wah) itself imparts this sense in that the mission of a prophet is not
simply limited to conveying the injunctions of Allah and making people
hear them. Instead, his mission is to invite people to implement these in
their lives. And it is obvious that no one inviting someone to Allah would
present his submission in a manner which causes distraction and aver-
sion or in which the addressee has been maligned or mocked at.
The expression: & Ju (bil-hikmah: with wisdom) which follows im-
mediately has been used in the Holy Qur'an for several meanings. At
this place, some Tafsir authorities have taken: &S Ji (al-hikmah) to
mean the Holy Qur'an, some others explain it as the Qur'an and Sun-
nah, still others call it the binding argument while Ruh al-Ma'ani has
given the following Tafsir of 'al-hikmah' with reference to al-Bahr
al-Muhiț:
انها الكلام الصواب الواقع من النفس اجمل موقع
It is sound speech which goes into one's heart. (Ruh al-Ma'ani)

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Surah Al-Nahl : 16 : 125 - 128
This Tafsir assimilates all above views. The author of Ruh al-Bayan
has also carried almost the same sense in the following words:
"Al-Hikmah means the insight through which one finds out the
dictates of circumstances and talks as appropriate relatively,
chooses such time and occasion as would not put a burden on
the addressee, employs lenience where lenience is called for
and firmness where firmness is in order. And where he thinks
the addressee would be embarassed by saying something frank-
ly, there he should use hints to communicate, or employ a
change of subject and approach in a way that neither emba-
rasses the addressee nor feeds him with the thought of sticking
by his prejudice."
The next word: we' ll (al-maw'izah) or: he, (wa'z) literally means to
say something in the spirit of wishing well in a manner that would make
the heart of the addressee softened and arable, all tuned to accept it.
Once this is done, it will be useful to talk about the reward and benefit
of such acceptance, as well as, about the punishment and ill-effects of
not accepting it. (Al-Qamus and al-Mufradat of Raghib al-Isfahani)
Later, by saying: &sli (al-hasanah: good), the sense conveyed is that
the subject and treatment of this counsel should be such as would satisfy
the heart of the addressee, removing doubts and apprehensions whereby
the addressee comes to realize that you have no personal motive behind
your approach and that you are addressing him only in the interest of
the addressee and for his or her good.
We may stay with the word: die'sdi (al-maw'izah: counsel) for a while
and say that it had already made it clear that this wishing well has to be
in an effective manner. But, experience bears out that sometimes while
wishing well for someone, the approach could become hurtful or insult-
ing for the addressee. (Ruh al-Ma'ani). In order that people would leave
this kind of approach, the word: duJi (al-hasanah: good) was added.
وَجَادِلُهُمُ بِالَّتِىُ :jadil: argue) in the subsequent sentence) حَادِلُ :The word
3 (And argue with them in the best of manners) has been derived
from: Jtd (mujadala). At this place, it means argumentation and de-
bate and: ◌ُبالَّتِى هى آحُسَن (And argue with them in the best of manners)
means that should there be, in the process of Da'wah, the need to engage
in debate or exchange of arguments, then, that discussion should also be
in the best of manners. It appears in Ruh al-Ma'ani that good manners

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Surah Al-Nahl : 16 : 125 - 128
require a gentle and soft approach in mutual submissions, arguments
have to be such as would be easily understood by the addressee, argu-
ments have to be supported by known premises so that they help remove
the doubts of the addressee and shields him against falling into dogma-
tism. And there are other verses of the Qur'an which bear witness to the
fact that this approach of showing good manners in debate (al-ihsan fi
al-mujadalah) is not restricted to Muslims alone. About the people of the
Book (Jews and Christians), the Qur'an particularly says:
وَلاَ تُجَادِلُوْآ أَهْلَ الْكِتْبِ إِلاَّ بِالَّتِى هِىَ آَحُسَنُ
And do not argue with the People of the Book except in a man-
ner which is the best. (al-'Ankabut, 29:46)
And in another verse, by giving the instruction of: Qy's Jy's (speak
to him in gentle words (Ța-Ha, 20:44) to Sayyidna Musa and Harun Legale
).JI, it was also stressed that this was how they have to deal even with
as rebellious an infidel as the Pharaoh.
Da wah: Principles and Etiquette
To sum up, three things have been mentioned in verse 125 as neces-
sary for Da'wah:
1. Al-Hikmah (Wisdom)
2. Al-Maw'izah al-Hasanah (Good Counsel)
3. Al-Mujadalah - 'billati hiya ahsan' (Debate in the Best of Manners)
Some commentators have said that these things are there because of
three kinds of addressees. Inviting with wisdom is for people of knowl-
edge and understanding. Inviting with good counsel is for common peo-
ple. Argument and debate are for those who nurse doubts in their
hearts, or simply refuse to accept anything said to them because of hostil-
ity and obstinacy.
My mentor and master, Maulana Ashraf 'Ali Thanavi has said in his
Tafsir Bayan al-Qur'an that it is far out to deduce from the context of
the verse that the addressees of these three things are groups of three
different kinds, separate from each other.
In the light of the above what seems to be obvious here is that these
rules of etiquette in Da'wah are to be used for everyone. The first thing

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Surah Al-Nahl : 16 : 125 - 128
to do in Da'wah is to wisely assess conditions surrounding the addressee
and pick out the most appropriate thing to say in those terms. Then,
what has to be said will certainly be said as a well-wisher, however, this
empathy has to be strengthened by such evidences and proof as would
satisfy the addressee. And the subject matter and the manner of presen-
tation has to be kept soft and affectionate so that the addressee becomes
certain about whatever is being said and starts feeling that this person
is saying it in his interest and for his benefit, and that the speaker's pur-
pose is not to embarass him or belittle his status.
However, the author of Ruh al-Ma'ani has made a subtle point at
this place. According to him, the arrangement of the verse shows that
there are really no more than two things in Da wah: (1) Al-Hikmah (Wis-
dom) and (2) Al-Mawizah (Good Counsel). The third thing: Al-Mujada-
lah (Argument,Debate) is just not included under the Principles of
Da'wah. But, it can be conceded that it does come out handy once in a
while in the path of Da'wah.
The author of Ruh al-Ma'ani proves his point by saying: If these
three things were to be the Principles of Da'wah, the exigency of the situ-
ation required that all three should have been enumerated with the help
of conjunctions as: بالحكمة والموعظة الحسنة والجدال الاحسن But, the Holy Qu'ran
has elected to say al-Hikmah (Wisdom) and al-Maw'izah (Good Counsel)
with conjunctive words in one single arrangement while, for al-Mujada-
lah, it has chosen to have a separate sentence: ◌ُجَادِلُهُمُ بِالَّتِىُ هىَ أَحْسَن (And
argue with them in the best of manners). This tells us that argument in
matters of knowledge is not a basic element or condition of the Call to
Allah (da wah ilal-lah). Instead, it is an instruction concerning matters
that come up in the path of Da'wah - an example of which appears in the
next verse where patience has been enjoined because it is inevitable to
observe patience over pains inflicted by people while in the path of
Da‘wah.
In short, there are two principles of Da'wah - (1) Al-Hikmah (Wis-
dom) and (2) Al-Maw'izah (Good Counsel). No Da'wah - whether to the
learned and the classes or to the masses of people - should remain with-
out these two factors. However, one has to face the kind of people who
are neck-deep into doubts and superstitions and more than ready to
start a debate with the Da'i (the man of Da'wah), it is to meet such situa-