النص المفهرس

646
Surah Al-Qaşaş : 28 : 36 - 42
جَآءَ بِالْهُدى مِنْ عِنْدِهِ وَمَنْ تَكُونُ لَهُ عَاقِبَةُ الدَّارِ * إِنَّهُ لاَ يُفْلِحُ
الظُّلِمُوْنَ ﴿٣٧﴾ وَقَالَ فِرُعَوُنُ يَأَيُّهَا الْمَلَأُ مَا عَلِمُتُ لَكُمْ مِّنُ إِلّهِ
غَيْرِىُ ◌ّ فَأَوْقِدُ لِىُ نِهَامِنُ عَلَى الطَّيْنِ فَاجْعَلْ لِىْ صَرْحًا لَّعَلِّىَّ أَطَّلِعُ
إِلَّى إِلَّهِ مُؤْسى " وَإِنِّىُ لَاَظُّهُ مِنَ الْكُذِبِينَ ﴿٣٨﴾ وَاسْتَكْبَرَ هُوَ
وَجُنُوْدُهُ فِى الْأَرْضِ بِغَيْرِ الْحَقِّ وَظَنُّوْا أَنَّهُمْ إِلَيْنَا لَا يُرُجَعُوْنَ
﴿٣٩﴾ فَأَخَذُنْهُ وَجُنُودَهُ فَنَبَذْنْهُمُ فِى الْيَمَِّ فَانْظُرُ كَيْفَ كَانَ عَاقِبَةُ
الظُّلِمِيْنَ ﴿٤٠﴾ وَجَعَلْنُهُمْ أَئِمَّةً يَّدْعُوْنَ إِلَى النَّارَِ وَيَوْمَ الْقِيْمَةِ
لَا يُنْصَرُوْنَ ﴿٤١﴾ وَأَتْبَعُنُهُمُ فِىُ هذِهِ الدُّنْيَا لَعْنَةًٌ وَيَوْمَ الْقِيْمَةِ هُمُ
ع
مِّنَ الْمَقْبُوُ حِيْنَ ﴿٤٢﴾
So when Musa came to them with Our clear signs, they
said, "This is nothing but a forged magic, and we did not
hear about it among our forefathers." [36] And Musa
said, "My Lord knows best the one who has come with
guidance from Him and who is going to have the best
end of the abode. It is certain that the wrongdoers will
not succeed." [37]
And the Pharaoh said, "O chiefs, I do not know of any
god for you other than me. So kindle for me, O Haman, a
fire on the clay (to bake bricks) and build for me a
tower, so that I may look on to the God of Musa. And I
deem him to be one of the liars." [38] And he and his
hosts became over-proud in the land without
justification and thought that they would not be
returned to Us. [39] So We seized him and his hosts and
threw them into the sea. Look then, how was the fate of
the wrongdoers. [40] And We had made them leaders
who called (people) towards hell. And on the Day of
Judgment they will not be helped. [41] And We made a
curse to pursue them in this world; and on the Day of
Judgment they will be among those treated badly. [42]
Commentary
So kindle for me, O Haman, a fire on the clay (to) فَأَوْقِدُ لِىُ فِهَامُنُ عَلَى الطَّيْنِ

647
Surah Al-Qaşaş : 28 : 36 - 42
bake bricks) - 28:38). When the Pharaoh planned to build a very tall
palace for himself, he asked his minister Haman to get the bricks baked
properly first, because half baked bricks could not take the load of a tall
building. Some people have observed that the Pharaoh was the first one
to have tough bricks baked for the buildings, as no one had used them
before. Historical narrations have recorded that Haman had collected fifty
thousand masons for building this palace. Skilled labour, such as
carpenters and blacksmith, were additional. This palace was built so tall
that there was no parallel to it in the world. When it was completed, Allah
Ta'ala commanded Jibra'il &kell to knock it down. He struck only one blow
to it and it tumbled down in three pieces, killing thousands of soldiers of
the Pharaoh's army. (Qurtubi)
And We had made them leaders who called) وَجَعَلْنُهُمُ أَئِمَّةً يَّدُعُونَ إِلَى النَّارِ
(people) towards hell. - 28:41). Allah Ta'ala had elevated the courtiers of
the Pharaoh as leaders of their people, but these wrong-doers were busy
inviting the people towards fire - jahannam. Most commentators have
taken the expression 'invitation to fire' as a metaphor. That is, by fire the
allusion is toward evil deeds that will result in burning in the fire of
Jahannam. But according to the work of my respected teacher Sayyidna
Maulana Sayyid Muhammad Anwar Shah Kashmiri y Ul , the
reward of the Hereafter is the deed itself. One's deeds in this world will
change their forms first in barzakh and then in mahshar. The righteous
deeds will change into flowers and gardens and take the shape of the
bounties of paradise; and the evil deeds will turn into snakes and
scorpions, ultimately manifesting themselves in various types of torments.
Therefore, if someone invites any one in this world toward evil and
infidelity, he in fact is bidding him to go into the fire. Although these evils
do not manifest themselves in this world as fire, yet in reality they are
fire. Thus there is no metaphor in the verse, and it rests with its true
meaning. If this course of argument is adopted in explaining the verses of
Qur'an, then many of them will get rid of dependence on metaphors; and
it will make the reading easy and straightforward. For instance, i'ds
مَنْ يَّعُمَلُ And they will find what they did all there - 18:49) or) عَمِلُوا حَاضِرًا
-. Whoever does good to the measure of a particle will see it) مِثْقَالَ ذَرَّةٍ خَيْرًا يَّرَهُ
99:7)
And on the Day of Judgment they will be) وَيَوُمَ الْقِيْمَةِ هُمْ مِّنَ الْمَقْبُوُحِيْنَ

648
Surah Al-Qaşaş : 28 : 43 - 51
among those treated badly - 28:42). Maqbūhin is the plural of Maqbuh,
which means spoilt, damaged or disfigured. Thus the meaning of the
verse is that on the Doomsday their faces will be disfigured to turn black,
and eyes will turn blue.
Verses 43 - 51
وَلَقَدْ أَيْنَا مُوسَى الْكِتْبَ مِنْ بَعُدٍ مَآ أَهْلَكْنَا الْقُرُوْنَ الْأُوْلى
بَصَائِرٌ لِلنَّاسِ وَهُدَى وَّرَحْمَةٌ لَّعَلَّهُمْ يَتَذَكَّرُوْنَ ﴿٤٣﴾ وَمَا كُنُثَ
بِجَانِبِ الْغَرُبِيِّ إِذْ قَضَيْنَآ إِلى مُؤْسَى الْأَمْرَ وَمَا كُنْتَ مِنَ الشُّهِدِيْنَ
﴿٤﴾ وَلَكِنَّا أَنْشَأْنَا قُرُوْنًا فَتَطَاوَلَ عَلَيْهِمُ الْعُمُرُ وَمَا كُنْتَ ثَاوِيًّا
فِىّ اَهُلِ مَدْيَنَ تَثُلُوا عَلَيْهِمْ أِنَاٌ وَلَكِنَّا كُنَّا مُرُسِلِيْنَ ﴿٤٥﴾ وَمَا
كُنْتَ بِجَانِبِ الطُّورِ إِذْ نَادَيْنَا وَلِكِنْ رَّحُمَةً مِّنْ رَّبِّكَ لِتُنْذِرَ قَوْمًا
مَّ أَتَنْهُمْ مِّنُ نَّذِيْرٍ مِّنْ قَبْلِكَ لَعَلَّهُمْ يَتَذَكَّرُوْنَ ﴿٤٦﴾ وَلَوْلَآ أَنْ
تُصِيبَهُمْ مُّصِيبَةٌ، بِمَا قَدَّمَتْ آَيْدِيْهِمْ فَيَقُوُلُوا رَبَّنَا لَوْلَا أَرْسَلْتَ إِلَيْنَا
رَسُوْلاً فَنَتَّبِعَ أَيْتِكَ وَنَكُوْنَ مِنَ الْمُؤْمِنِينَ ﴿٤﴾ فَلَمَّا جَاءَهُمُ الْحَقُّ
مِنْ عِنْدِنَا قَالُوا لَوْلَا أُوْتِىَ مِثْلَ مَآ أُوْتِىَ مُوُسى ◌ٌ أَوَلَمْ يَكْفُرُوْا بِمَآَ
أُوْتِىَ مُوْسِى مِنْ قَبْلُ ، قَالُوا بِحُرْنٍ تَظَاهَرَالنُّ وَقَالُوَّ ◌ِنَّا بِكُلِّ
كُفِرُونَ ﴿٤٨﴾ قُلُ فَأْتُوا بِكِتْبٍ مِّنْ عِنْدِ اللهِ هُوَأَهْدى مِنْهُمَآ أَتَّبِعُهُ
إِنْ كُنْتُمُ صدِقِيْنَ ﴿٤٩﴾ فَإِنْ لَّمُ يَسْتَجِيْبُوا لَكَ فَاعْلَمْ أَنَّمَا يَتَّبِعُونَ
آهَوّاءَهُمْ وَمَنْ أَضَلُّ مِمَّنِ اتَّبَعَ هَوْهُ بِغَيْرِ هُدِى مِّنَ اللّهُ إِنَّ اللّهُ
لاَيَهْدِى الْقَوْمَ الظُّلِمِيْنَ ﴿ .. ﴾ وَلَقَدُ وَصَّلْنَا لَهُمُ الْقَوْلَ لَعَلَّهُمُ
يَتَذَكّرُونَ ﴿٥١﴾
And We gave Musa, after We destroyed the earlier
generations, the Book having insights for people and a
guidance and mercy, so that they may take to advice.

649
Surah Al-Qaşaş : 28 : 43 - 51
[43] And you (O Muhammad) were not there at the
Western side (of. the mount Tur) when We delegated the
matter to Musa, nor were you among those present, [44]
but We created generations (after him) and a long time
passed over them. And you were not dwelling among the
people of Madyan, reciting Our verses to them, but it is
We who do send messengers. [45] And you were not at
the side of (the mount) Tur when We called (Musa), but
it (your prophethood through which you knew all this)
is a mercy from your Lord, so that you warn a people to
whom no warner has come before you, that they may
take to advice. [46] And (We would not have sent the
messenger) if there would have been no apprehension
that, in case they suffered a calamity because of what
their hands sent ahead, they would say, "Our Lord, why
did You not send a messenger to us, so that we would be
among the believers?" [47] But when the Truth came to
them from Us, they said, "Why has he (the messenger)
not been given (a book) similar to what Musa had been
given?" Is it not that they denied what Musa had been
given before? They said, "Both (Qur'an and Torah) are
works of magic that support each other." And they said,
"We disbelieve each one of them." [48] Say, "Then bring a
book from Allah which is better than both, in guidance,
and I shall follow it, if you are true." [49] So if they do
not respond to you, be sure that they are only following
their desires. And who is more astray than the one who
follows his desire without guidance from Allah. Surely
Allah does not take the wrongdoing people to the right
path. [50] And We have conveyed (Our) word to them one
after the other, so that they may take to advice. [51]
Commentary
,And We gave Musa) وَلَقَدُ اتَّيْنَا مُوسَى الْكِتْبَ مِنْ بَعْدِ مَآ أَهُلَكُنَا الْقُرُوْنَ الْأُوْلِى بَصَائِرَ لِلنَّاسِ
after We destroyed the earlier generations, the Book having insights for
people - 28:43). The words "earlier generations" refer to the people of Nuh,
Hud, Salih, and Lut &Cd, who were destroyed before the time of
Sayyidna Musa & because of their denial of truth. Basa'ir sua is the
plural of Başirah &ra, whose literal meaning is sagacity, insight and
discernment. Here it is purported for that light or refulgence which Allah
Ta'ala bestows in the hearts of people with which they find out the truth
and discern the distinction between right and wrong. (Mazhari)

650
Surah Al-Qaşaş : 28 : 43 - 51
(28:43) بَصَائِّرَ لِلنَّاسِ people) is used in the phrase) ناس If the word Nas
(insights for people) for the people of Sayyidna Musa &Cel, then the
meaning of the verse is quite clear. No doubt for the people of Sayyidna
Musa
Torah was the book of wisdom . But if the word is used for all
people in whom the Ummah of Muhammad
is also included, then the
question would arise that the Torah, which is available to the Ummah of
Muhammad
, is not the original one. In this Torah many changes have
taken place. So, how could this Torah be regarded as a book of wisdom for
them? Moreover, it will mean that the Muslims too should benefit from
the Torah, while there is a well-known hadith that Sayyidna 'Umar 4
once sought permission from the Holy Prophet
for reading Torah, so
that he could improve his knowledge and benefit from the injunctions
contained in it. On this the Holy Prophet
got angry and said that if
Sayyidna Musa &Cel was alive, he too would have been required to follow
him. (The essence of this retort is that he [Sayyidna 'Umar de] should
concentrate only on his teachings, and that he was not required to look
into the teachings of Torah or Injil). It is worth reminding here that it was
the time when revelation of Qur'an was still continuing, and in order to
eliminate any possibility of mingling of hadith with the Qur'anic text, the
Holy Prophet
had advised some of his companions to stop writing even
the hadith. Under such a situation it is obvious that reading of a
cancelled divine book was not expedient. It, therefore, does not necessarily
follow that reading of Torah and Injil is banned for all times. On the
contrary, reading and quoting by the companions of that part of these
books in which coming of the Holy Prophet &g was predicted is well
established. Sayyidna 'Abdullah Ibn Salam and Ka'b Al-Abar du +)
Louis are quite well known for this. Other companions also did not raise a
finger against it. The bottom line of this discussion is that it is allowed to
benefit from the unaltered part of these books, which no doubt contains
wisdom. But only those could draw any benefit from this who can
distinguish between the altered and unaltered parts of the books; and
they are the expert scholars. A common man should avoid such an
exercise, lest he gets entangled in a quandary. The same ruling is
applicable to all those books that are a mixture of right and wrong.
so that you warn a people to whom no warner has ) لِتُنْذِرَ قَوْمًا مَّآ آَتْهُمُ مِّنْ نَّذِيْرِ
come before - 28:46). The expression 'a people' is purported here for the

651
Surah Al-Qaşaş : 28 : 52 - 55
Arabs, who are the progeny of Sayyidna Isma'il &Cal. No prophet was
sent to this 'people' after Sayyidna Isma'il & until the Holy Prophet
was sent. The same subject will follow in Surah Yasin. But this verse is
not in conflict with the other verse ◌ٌإِن مِّنُ أُمَّةٍ الأَخَلاَ فِيهَا نَذِير (There is no
community, but there has come a warner among them - 35:24). What the
present verse means here is that there was no prophet in 'this people' for
a long time after Ismail Cel . But after the arrival of the Holy Prophet
this void was filled up.
And We have conveyed (Our) words to) وَلَقَدُ وَصَّلْنَا لَهُمُ الْقَوْلَ لَعَلَّهُمْ يَتَذَكَّرُوْنَ
them one after the other, so that they may take to advice. - 28:51). The
word up, (wassalna) is derived from J'e's (Tausil), which literally means
to strengthen the rope by adding more strings to its strands. Here it
means that Allah Ta'ala has maintained the continuity of guidance.
Certain advisory subjects are repeated in the Qur'an in order to make
them more effective.
Certain rules for preaching
It shows that an important trait of preaching carried out by the
prophets was that they used to convey the truth to people continuously.
Rejection and falsifying of truth did not deter them at all from their
mission. Instead, if someone did not listen to them the first time, they
repeated it the second time, and if they did not succeed even the second
time, they used to reiterate it a third time, and so on, without showing
any sign of exhaustion. It is true that no preacher or sympathizer has
power to change one's heart, but what the prophets could do was to keep
on making their efforts without being dishearted or exhausted. Even
today the same principle applies, and those who preach should take a
serious note of it.
Verses 52 - 55
الَّذِيْنَ اثَّيْتُهُمُ الْكِتْبَ مِنْ قَبْلِهِ هُمُ بِهِ يُؤْمِنُونَ ﴿٥٢﴾ وَإِذَا يُتْلِى
عَلَيْهِمْ قَالُوًّ امَنَّا بِةٍ إِنَّهُ الْحَقُّ مِنْ رَّبِّنَا إِنَّا كُنَّا مِنْ قَبْلِهِ مُسْلِمِيْنَ
﴿٥٣﴾ أُولَئِكَ يُؤْتَوُنَ اَجْرَهُمْ مَّرَّتَيْنٍ بِمَا صَبَرُوا وَ يَدْرَهُ وُنَ بِالْحَسَنَةِ
السَّئَةَ وَمِمَّا رَزَقْنُهُمْ يُنْفِقُونَ ﴿٤﴾ وَإِذَا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ

652
Surah Al-Qaşaş : 28 : 52 - 55
وَقَالُوا لَنَآ أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ : سَلْمٌّ عَلَيْكُمُ " لَا نَبْتَغِى
الْجِهِلِيْنَ ﴿٥٠﴾
As for those to whom We gave the Book before this, they
believe in it (Qur'an). [52] And when this (Qur'an) is
recited to them, they say, "We believe in it. It is the
truth from our Lord. And we are the ones who
submitted (to it) even before it (was revealed)." [53] Such
people will be given their reward twice, because they
observed patience. And they repel evil with good, and
spend from what We have given to them. [54] And when
they hear absurd talk, they withdraw from it and say,
"Our deeds are for us and your deeds are for you. Peace
be on you. We do not seek (the way of) the ignorant."
[55]
Commentary
As for those to whom We gave the Book) الَّذِينَ اتَيْنُهُمُ الْكِتْبَ مِنْ قَبْلِهِ هُمُ بِهِ يُؤْمِنُونَ
before this, they believe in it. (Qur'an) - 28:52). In this verse those people
of the book are mentioned who had faith in the prophethood of the Holy
Prophet
and revelation of the Qur'an on the basis of the prophesies
given by Torah and Injil, even before the coming of the Holy Prophet
and the Qur'an. Thus they converted to Islam when the Holy Prophet
announced his prophethood. Sayyidna Ibn 'Abbas 400 has reported that
forty courtiers of the king Najashi of Habshah (Ethiopia) came to
Madinah when the Holy Prophet
was busy in the Battle of Khybar.
They also joined the jihad, and some got wounded, but none was killed.
When they noticed the economic hardship of the companions, they told
the Holy Prophet
that they were, by the grace of Allah, quite wealthy,
and sought his permission to bring some of it when they would come next.
الَّذِيْنَ اتَيْئُهُمُ الْكِتْبَ مِنْ قَبْلِهِ هُمُ بِهِ يُؤْمِنُونَ (الى On this occasion this verse was revealed
(Marduya, Tabrani, Mazhari) . (54 - 52) قوله) وَمِمَّا رَزَقُنْهُمْ يُنْفِقُونَ
Sayyidna Said Ibn Jubair
e has narrated that when Sayyidna
Ja'far 4% had gone to Habshah before the hijrah to Madinah, and
presented the teachings of Islam in the court of Najashi, at that time
Najashi and many of his courtiers, who were people of the book, had
submitted to Islam, as Allah Ta'ala had put faith in their hearts. (Mazhari)

653
Surah Al-Qaşaş : 28 : 52 - 55
Is the word Muslim restricted to the Ummah of Muhammad
or
it is common to all Ummahs?
And we are the ones who submitted (to it) even) إِنَّا كُنَّا مِنْ قَبْلِهِ مُسُلِمِيْنَ
before it (was revealed) - 28:53). The word used by these people of the
book for their submission is 'muslims' which may also be translated as
'We were Muslims even before the revelation of Qur'an'. If the word
Muslim is taken here in its literal meaning, submissive or obedient, then
the meaning is quite clear that the faith they had in Qur'an and the Holy
Prophet 5, because of their books, is referred here by the use of words
Islam and Muslims in its literal sense of submission. But if the word
'Muslim' is taken in the same meaning in which it is regarded as
appellation of the Ummah of Muhammad
, then it will signify that the
words 'Islam' and 'Muslim' are not restricted to Ummah of Muhammad
alone, but they are common to the Ummahs of all the prophets. But some
verses of Qur'an suggest that words 'Islam' and 'Muslim' are special
names of the Ummah of Muhammad 3, for example the assertion of
Sayyidna Ibrahim اليه recorded by the Qur'an itself ◌َهُوَسَمَّاكُمُ الْمُسُلِمِين (He
named you as Muslims - 22:78). 'Allamah Suyuți favours this course of
argument and has written a book on the subject in support of his
contention. He has explained this verse advocating that the word
Muslimin is used here in the sense that ' we were ready and prepared to
accept Islam even before'. If one looks at the issue deeply, there is no
conflict in the two versions; it is possible that Islam is the common
attribute of the religion of all the prophets in its literal sense, and at the
same time it is a special appellation of the Ummah of Muhammad g. It
is like the appellations of Siddiq and Faruq that are exclusive for Abu
Bakr and 'Umar رضى الله عنهم أجمعين in the context of Ummah of Muhammad
but otherwise these words can apply to anyone else also falling within
the scope of their attributive meaning.
- Such people will be given their reward twice) أُولَئِكَ يُؤْتَوُنَ اَجْرَهُمْ مَرْتَيْنِ
28:54). That is, the believers who are also people of the book will be
rewarded twice. A similar promise is made for the wives of the Holy
Prophet = ◌ٍوَمَنْ يَّقُنتُ مِنْكُنَّ لِلْهِ وَرَسُوْلِهِ وَتَعْمَلُ صَالِحًا نُؤْتِهَا أَجْرَهَا مَرَّتَيْن (And whoever from
among you stands in obedience to Allah and His messenger and does
righteous deeds, We will give her, her reward twice. - 33:31). In a hadith of
Sahih al Bukhari three types of persons are mentioned for double reward

654
Surah Al-Qaşaş : 28 : 52 - 55
One, those people of the book who had faith in their prophets initially,
and then developed faith in the Holy Prophet
. Two, the slave who is
submissive and obedient to Allah Ta'ala and His Messenger
%, and also
to his master. Three, the one who owned a slave girl, with whom he was
allowed intercourse but he freed her and made her his formal wife by
performing nikāh.
The point worth consideration in this verse is the cause for which
these categories of Muslims are given their reward twice. One cause could
be that they have done two good deeds for which they are entitled to
double reward. In all these three cases there are two good deeds involved.
In the case of believers two good deeds are faith in their own prophet first,
and then in the Holy Prophet >
and the Qur'an. In the case of the wives
of the Holy Prophet g , two good deeds are that they loved and obeyed
the Holy Prophet
both as a prophet and as husband. As for the owner
of the slave girl, his first good deed is to free her, and the second to marry
her. But this explanation may be subjected to the objection that two
rewards for two good deeds are applicable to all, according to norms of
justice; so where is the distinction for the people of the book or believers,
and the wives of the Holy Prophet 3, or the master of the slave girl?
Keeping this objection in view I have answered the original question in
another way which is fully described in my book Ahkam ul-Qur'an under
Surah Al-Qasas. According to that explanation, it is apparent by the
wording of Qur'an that in all these examples, the relevant persons will
not get two rewards for two deeds, but they will get double reward for
each single deed, because the principle of 'two rewards for two deeds' is
applicable to all, according to the express declaration of the Qur'an: als
- I do not let go to waste the labour of a worker from you) عَمَلَ عَامِلٍ مِّنْكُمْ
3:195), that is Allah Ta'ala does not waste deeds of any one of you. In fact
one will get reward for every single good deed he performs. Therefore the
double reward contemplated for all these types, is that for every single
good deed they will be awarded double the reward. For instance, they will
be given two rewards for a single prayer, two rewards for a single charity,
and two rewards for each one good deed like fasting, performing Hajj etc ..
If one contemplates on the wordings of Qur'an he will note that for giving
two rewards the appropriate word was 1 ,(two rewards) but instead of
that Qur'an has used the word أَجْرَهُمُ مرتين (their reward twice - 28:54), in

655
Surah Al-Qaşaş : 28 : 52 - 55
which there is a clear hint that all their good deeds will be written twice
and they will get double the reward for each one of them.
As for the reason why these people have been chosen for such an
extra ordinary reward, the straight answer is that it is Allah Ta'ala's
prerogative to declare any deed preferable or superior to other deeds, and
enhance its reward. No one has the right to question as to why He has
enhanced the reward for a particular act as compared to the other, or why
has He increased the reward of fasting while He has not done so in the
case of zakah and charity. It is possible that the pedestal of deeds,
mentioned in the verse under reference and the hadith of Bukhari, is
higher in the sight of Allah in comparison to other deeds, and hence
double the reward. Some prominent scholars have given the reason of this
preference that they require excessive effort and hardship. This
explanation is also probable, and the word \' \ (because they observed
patience) towards the end of this verse can be taken as a proof for the
argument that the ground for double reward is their endurance on
hardship. (Only Allah knows best).
And they repel evil with good - 28:54). The scholars) وَيَدُرَءُ وُنَ بِالْحَسَنَةِ السَّيِّئَةَ
have made different assertions while explaining 'evil' and 'good deed' as
they are contemplated in this verse. Some have explained that 'good deed'
stands here for obedience, and 'evil' for sin, and the sense is that every
good deed wipes out the sin, as is maintained in a hadith in which the
Holy Prophet
gy said to Sayyidna Mu'adh Ibn Jabal
أَتْبِعِ الْحَسَنَةَ السَّيّئَةَ
4-3 (Perform a good deed after an evil deed, and it will wipe out the
evil). According to this interpretation, the verse is praising these people
that whenever they commit an evil act by mistake, they wipe it out by
doing some good act. Some others are of the opinion that Hasanah (good
deed) in this verse is used for knowledge and serenity, and sayyi'ah for
ignorance and negligence. Thus it means that these people respond to the
ignorant acts of others with serenity and forbearance and not with a
similar ignorance. As a matter of fact, there is no contradiction in these
explanations, because the words hasanah and sayyi'ah, that is virtue and
evil, encompass all these things.
There are two important advices in this verse:
Firstly, if someone commits a sin, its best remedy is that he should look
for doing something good. The virtuous deed becomes expiation for the

656
Surah Al-Qaşaş : 28 : 56
sin, as quoted in the hadith of Sayyidna Mu'adh 42 above. Secondly, if a
person behaves with someone badly, the wronged one is within his right
to take revenge, provided he does not exceed the wrong done to him.
However, it is much better for him that, instead of taking revenge, he
returns the cruelty with kindness and the evil with virtue. It is an act of
high degree of nobility of character. There are innumerable benefits in
such an act, both in this world and in the Hereafter. In another Qur'anic
إِدْفَعُ بِالَّتِى هِىَ أَحْسَنُ فَإِذَا الَّذِى بَيْنَكَ verse this advice is given in very clear words
Repel with that which is fairer and behold, he) وَبَيْنَهُ عَدَاوَةٌ كَانَّ، وَلِىٌّ حَمِيمٌ،
between whom and thee there is enmity shall be as if he were a loyal
friend - 41:34). It means that one should act kindly in return of cruelty.
In this way his foe will become his sincere friend.
(Peace be on you. We do not seek (the way of) سَلْمٌ عَلَيْكُمُ لَا نَبْتَغِى الْجِهِلِيْنَ
the ignorant. - 28:55). These people have a good quality in that when they
hear something stupid from an ignorant foe, they simply say salam,
instead of giving a reply. They do not entangle themselves with the
ignorant. Imām Jassās Ul All day has said that there are two kinds of
salams. One is for salutation, as Muslims do to one another. The other
type is for musalamah (adopting peaceful attitude with others) and
mutarakah, (to avoid debate) which is to convey to one's adversary that
he does not wish to take note of the latter's stupidity. At this place the
latter meaning is intended.
Verse 56
إِنَّكَ لَا تَهْدِىُ مَنْ أَحْبَيْتَ وَلكِنَّ اللهَ يَهْدِىُ مَنْ يَّشَآءٌُ وَهُوَ أَعْلَمُ
بِالْمُهْتَدِيْنَ ﴿٥٦﴾
You cannot give guidance to whomsoever you wish, but
Allah gives guidance to whomsoever He wills, and He
knows best the ones who are on the right path. [56]
Commentary
The word que hidayah (guidance) is used for several meanings. One
meaning is to show the path, which does not necessarily mean that the
one shown the path will reach his destination. Another meaning of
hidayah is to make one reach his destination. According to first meaning

657
Surah Al-Qaşaş : 28 : 57 - 60
of the word it is but obvious that the Holy Prophet
and all other
prophets were guides, and that imparting guidance was within their
control, because it was the obligation of their duty. If they did not have
the control over imparting guidance, how could have they fulfilled their
obligation? Therefore, the statement made in this verse that he did not
have control over guidance, relate to the second meaning of this word that
is to make one reach his destination. It means that it was not his duty or
obligation to put faith in one's heart in order to make him convert to Islam
by his teachings and preaching. This is in the control of Allah Ta'ala only.
The meaning and types of hidayah have already been discussed in detail
under Surah Al-Baqarah.
Sahih Muslim has reported that this verse was revealed about the
Holy Prophet's
uncle, Abu Țalib. It was his
great desire that Abu
Talib should accept the faith. It was for this desire that he was advised
that it was not within his control to put faith in anybody's heart. It is
observed in Ruh ul-Ma'ani that one should abstain from discussing or
passing judgment unnecessarily on the subject of acceptance of faith or
otherwise by Abu Talib, because this may hurt the Holy Prophet's
feelings for his natural love toward his uncle. ("ei dur;)
Verses 57 - 60
وَقَالُوْا إِنْ تَتَّبِعِ الْهُدى مَعَكَ نُتَخَطَّفُ مِنْ أَرْضِنَاءُ أَوَلَمْ نُمَكِّنُ لَّهُمُ
حَرَمًا مِنَّا يُجْبَّى إِلَيْهِ ثَمَرْتُ كُلِّ شَىْءٍ رِزْقًا مِّنْ لَّدُنَّا وَلكِنَّ أَكْثَرَهُمْ
لَ يَعْلَمُونَ ﴿٥٧﴾ وَكَمْ أَهْلَكْنَا مِنْ قَرْيَةٍ، بَطِرَتُ مَعِيْشَتَهَاٌ فَتِلْكَ
مَسْكِنُهُمْ لَمْ تُسُكِنُ مِّنْ، بَعْدِ هِمْ إِلَّا قَلِيْلاً* وَكُنَّا نَحْنُ الْوَرِئِينَ
﴿٥٨﴾ وَمَا كَانَ رَبُّكَ مُهْلِكَ الْقُرِّى حَتّى يَبْعَثَ فِىّ أُمِّهَا رَسُوْلاً
يَّتُلُوا عَلَيْهِمُ الْتِنَاءَ وَمَا كُنَّا مُهْلِكِى الْقُرِى إِلَّ وَاَهُلُهَا ظُلِمُونَ ﴿٥٩﴾
وَمَآ أُوْتِيْتُمْ مِّنُ شَىْءٍ فَمَتَاعُ الْحَيْوةِ الدُّنْيَا وَزِيْنَتُهَا، وَمَا عِنْدَ اللهِ
خَيْرٌ وَأَبْقُى + آَفَلاَ تَعْقِلُونَ ﴿٦٠﴾
And they said, "If we follow the guidance with you (O

658
Surah Al-Qaşaş : 28 : 57 - 60
Muhammad), we will be driven out of our land." Is it not
that We have established them in the peaceful Haram
(sanctuary) to which the fruits of everything are drawn
as a provision from Us? But most of them do not know.
[57] And how many a town have We destroyed that were
over-proud of their means of living. So, those are their
habitations which were never inhabited after them
except a few, and We alone were the inheritors. [58] And
your Lord is not to destroy the towns unless he sends to
their central place a messenger who recites to them
Our verses. And We are not to destroy the towns except
when their people are wrongdoers. [59] And whatever of
anything you are given is (no more than) an enjoyment
of the worldly life and its decoration, and that which is
with Allah is much better and far more lasting. So do
you not understand? [60]
Commentary
And they said, "If we follow the) وَقَالُوا إِنُ نْتَّبِعِ الْهُدى مَعَكَ نُتَخَطّفُ مِنْ أَرْضِنَا
guidance with you (O Muhammad), we will be driven out of our land." -
28:57). Harith Ibn 'Uthman and other infidels of Makkah put forward one
of the reasons for their non-acceptance of faith that although they
believed that his teachings were based on truth, but they feared that if
they followed him, the entire people of Arabia would turn against them,
and as a consequence they will be driven out of their land. (Nasai'i etc.).
The Holy Qur'an has given three answers to their lame excuse. One, Ji
Is it not that We have established them) نُمَكِنُ لَّهُمُ حَرَمًا مِنًا يُجُبَّى إِلَيْهِ ثَمَرَتُ كُلِّ شَىْءٍ
in the peaceful haram (sanctuary) to which the fruits of everything are
drawn as a provision from Us - 28:57) that is this excuse of theirs is false,
because Allah Ta'ala had already made special arrangements for the
safety of the people of Makkah by making its land haram. All the tribes of
Arabia, despite their mutual feuds and infidelity, were unanimous on the
point that killing and feuds were strictly prohibited on the land of
Makkah. If a killer of father met the son in the haram, despite extremely
strong feelings of revenge, he could not raise his hand against him. It was
just not possible for any one to kill or harm his enemy on the ground of
haram. Therefore, it was not at all a convincing excuse for not converting
to faith. How was it possible that the Creator of everything would let
them die as a believer, when He had made arrangement for their safety
in haram even as infidels? Yahya Ibn Sallam has explained this verse as:

659
Sūrah Al-Qaşaş : 28 : 57 - 60
'You were safe and secure because of haram, and were enjoying the
sustenance provided by Me in plenty, still you used to worship others
instead of Me. You did not get worried over this situation of yours, and on
the contrary got worried over conversion to faith in Me'. (Qurtubi)
In this verse two qualities of haram are described. One, that it is a
place of peace, and the other that fruits from different parts of the world
were brought there.
Availability of all types of produce in Haram of Makkah is a
special Divine gift
Allah Ta'ala chose Makkah Mukkarramah, out of the whole world, to
establish the Ka'ba and Haram. In terms of its environment and
geography it is a region where, under the normal circumstances, hardly
any economic or commercial goods and activity should have existed. Even
the basic staple agricultural products like wheat, rice, gram and sundry
cereals were not cultivated before on a significant scale, let alone fruits
and variety of vegetables. Though, in recent years there has been some
emphasis from the Saudi Government toward their cultivation. Yet,
everything is available there in such an abundance that one gets amazed.
During the period of hajj some two million people are drawn from all over
the world and stay there for an average of one month. It has never been
heard that any scarcity of food items was ever experienced there. On the
contrary, everyone can witness that cooked and prepared food to cater for
all types of races and people is readily available all the time. If we ponder
over Qur'anic words, which say ◌ٍثَمَرَاتُ كُلِّ شَىْء (fruits of everything), a
question arises that fruits are the product of trees, so it would have been
apt to say ثَمَرَاتُ كُلِّ شَجَر (fruits of every tree) rather than ◌ٍثَمَرَاتُ كُلِّ شَىْء (fruits
of every thing). Therefore, it is quite likely that the word 'every thing'
used here, encompasses the produce and products of all kind, including
agricultural produce. For instance, the produce of industrial factories is
also their fruit. Hence, the gist of the discussion is that not only food items
but also all sorts of things of human need would be made available in
Makkah. Any one visiting Makkah, either for hajj or 'umrah, can confirm
that everything produced anywhere in the world is readily available
there. This was one reply to the excuse put forward by the infidels of
Makkah, and the gist of the reply was that the Lord who had been so
kind to them that He had made available all the bounties of the world in

660
Surah Al-Qaşaş : 28 : 57 - 60
their city,despite the fact that they are not produced there, and who had
made the city completely free of risk and danger, it is the worst kind of
ignorance to presume about Him that He would deprive them of these
benefits if they would believe in Him.
وَكَمْ أَهْلَكْنَا مِنْ The second reply to their excuse is given in the next verse
And how many a town have We destroyed that were) قَرُيَةٍ بَطِرَتُ مَعِيْشَتَهَا
over-proud of their means of living. - 28:58). In this reply it is stressed that
they should recall the plight of other infidel people of the world, how their
habitations, strong forts, and all means of their protection were destroyed,
because of their infidelity and rejection of the truth. What they should
actually fear is their infidelity and associating others with Allah, which is
the real cause of destruction. How foolish and ill informed they were that
they feared faith and not the denial of truth and infidelity.
وَمَا أُوتِيْتُمْ مِّنُ شَىْءٍ فَمَتَاعٌ:The third reply was given in the following verse
QuayJ (And whatever thing you are given is the enjoyment of the
worldly life - 28:60). Here it is explained that just in case they did get
involved in some sort of trouble as a result of accepting faith, it would last
only for a few days. Just as mundane wealth and comfort is temporary
and would last for a short time only, worldly troubles are also transient
and short-lived. Therefore, the wisdom lies in that one should seek and
care for the comfort and happiness that is lasting. If one has to suffer
trouble for a short time for the sake of permanent and ever lasting wealth
and comfort, it is well worth it.
Which were never inhabited after them except a) لَمْ تُسُكّنُ مِّنُ بَعْدِ هِمْ إِلَّا قَلِيْلاً
few - 28:56). The habitations of the earlier people, which were destroyed
by the Divine torment, still lie uninhabited, with the exception of a few. If
the exemption 'except a few' is taken for those living there and the places
destroyed, as Zajjaj has construed it, then the meaning would be that
those places could never get inhabited, except a few that are inhabited.
But Sayyidnā Ibn 'Abbas
has given another explanation of the verse.
According to his interpretation, the exemption is not for the place and
houses, but for the time. Thus the meaning would be that even if someone
lives there, it is for a short time, like travelers, who cannot be regarded as
permanent residents.
- Unless he sends to their central place a messenger) حَتَّى يَبْعَثَ فِيَّ أُمِّهَا رَسُوُلاً

661
Surah Al-Qaşaş : 28 : 57 - 60
28:59). Popular meaning of the word 'Umm is mother, and since mother is
the very basis of human creation, hence the word 'Umm (1 ) is also used
extensively for origin, base, and foundation. The pronoun ha (translated
above as 'their') refers back to the towns, and 'mother of the towns' means
the central town. The meaning of the verse is that Allah Ta'ala does not
destroy a people unless He had sent His message through His messengers
in their main cities. When the invitation to truth had reached, and yet
people did not accept it, only then the torment is sent on those cities.
This verse has pointed out that Allah's messengers and prophets are
generally sent in big cities, and not in smaller towns, because such towns
are normally under the influence of big cities, both for their economic and
educational needs. If something is known in a big city, it becomes known
automatically in the smaller towns around it. Hence, when a prophet is
sent in a big city and he starts his call to the truth, the message is spread
out in the surrounding towns in no time. This way Allah Ta'ala's message
reaches to all and sundry, and if they reject the message of truth, the
torment is sent to all of them.
Small towns and villages are subject to the same laws as are
applicable to the main cities
As in the case of economic needs, the smaller habitations are
dependent on cities, and draw their requirements from there, similarly,
when a law or an order is promulgated in the city, it automatically
becomes effective in the surrounding towns and villages also. The excuse
of having no knowledge of the law is not acceptable.
In the case of sighting of the moon for observing Ramadan and Eids
(Shawwal and Dhulhajjah) too, the same principle has been declared by
the jurists as applicable. That is, if the evidence of witnesses in the city
establishes the sighting of moon, then the people of towns and villages
would have to follow the same. But in the case of other cities, it would
only apply when the Qadi of that city accepts the evidence and makes the
announcement. (Al-Fatawa al-Ghayathiyyah)
And that which is with Allah is much better and far) وَمَا عِنْدَ اللهِ خَيْرٌ وَأَبْقُى
more lasting - 28:60). That is the mundane wealth and comforts are all
mortal. But the recompense one would get in the Hereafter for the good
deeds done in the world is much superior and ever lasting as compared to

662
Surah Al-Qaşaş : 28 : 61 - 67
the temporary worldly wealth and comforts. The best of comforts of this
world are no match to the bounties of the Hereafter. Then, no matter how
attractive mundane comforts are, they are but temporary. As against
that, the bounties of the Hereafter will last forever. There is no doubt that
anyone having some sense would prefer the better comforts and the ones
that will last for ever, rather than the short-lived temporary ones.
The sign of prudence is that one does not involve himself too
much in worldly matters and cares more for the Hereafter
Imam Shafiq رحمه الله تعالى has said that if a person bequeaths his
wealth and property to be given to the wisest men, then the beneficiaries
of such a will are those busy in worshipping and obeying Allah Ta'ala,
because what they are doing is the demand of wisdom, and no doubt they
are the wisest among worldly people. This ruling is also mentioned in
Ad-Durr-al-Mukhtar, the famous book of Hanafi school. See its chapter
on 'wasiyyah'.
Verses 61 - 67
أَفَمَنُ وَّعَدُنْهُ وَعُدًّا حَسَنًا فَهُوَ لَاقِيْهِ كَمَنُ مَّتَّعُنْهُ مَتَاعَ الْحَيْوةِ
الدُّنْيَا ثُمَّ هُوَ يَوْمَ الْقِيْمَةِ مِنَ الْمُحْضَرِيْنَ ﴿٦١﴾ وَيَوْمَ يُنَادِيُهِمُ
فَيَقُوُلُ أَيْنَ شُرَكَآءِىَ الَّذِيْنَ كُنْتُمُ تَزْعُمُونَ ﴿٦٢﴾ قَالَ الَّذِيْنَ حَقَّ
عَلَيْهِمُ الْقَوْلُ رَبَّنَا هَؤُلَاءِ الَّذِيْنَ أَغْوَيْنَا أَغْوَيُنُهُمُ كَمَا غَوَيْنَاٌ تَبِرَّأَنَآ
إِلَيْكَ مَا كَانُوًا إِيَّنَا يَعْبُدُونَ ﴿٦٣﴾ وَقِيْلَ ادْعُوْا شُرَكَآءَ كُمْ
فَدَعَوُهُمْ فَلَمْ يَسْتَجِيْبُوْا لَهُمُ وَ رَأَوُا الْعَذَابَ * لَوْ أَنَّهُمْ كَانُوا
يَهْتَدُوْنَ ﴿٦٤﴾ وَيَوْمَ يُنَادِيُهِمْ فَيَقُولُ مَاذَا أَجَبْتُمُ الْمُرُسَلِيْنَ ﴿٦٥﴾
فَعَمِيَتْ عَلَيْهِمُ الْأَنْبَاءُ يَوْمَئِذٍ فَهُمُ لَا يَتَسَآءَلُونَ ﴿٦٦﴾ فَمَّا مَنْ تَابَ
وَأَمَنَ وَ عَمِلَ صَالِحًا فَعَسَى أَنْ يَّكُوُنَ مِنَ الْمُفْلِحِيْنَ ﴿٦٧﴾
Is then the one, to whom We have made a good promise
which he is going to meet, like the one whom We have
given the benefit of enjoying the worldly life, then on

663
Surah Al-Qaşaş : 28 : 61 - 67
the Day of Judgment he will be among those arraigned?
[61] And (remember) the Day when He will call them
and say, "Where are My 'partners' you used to claim?
[62] Those against whom the word will come true will
say, "Our Lord, these are the ones whom we led astray.
We led them astray as we ourselves went astray. We
negate before you our responsibility (in respect of
them); it was not we (alone) whom they worshipped.
[63] And it will be said, "Call upon your co-gods." So they
will call upon them, but they will not respond to them,
and they will see the punishment. Would that they had
taken the right path! [64]
And (remember) the Day when He (Allah) will call them
and say, "What response did you give to the
messengers?" [65] So the events will be obscured to them
and they will not (be able to) ask each other. [66] As for
the one who repents and becomes a believer and acts
righteously, it is likely that he will be among the
successful. [67]
Commentary
The very first question infidels and disbelievers will be asked at the
Tumultuous Place (mahshar) will be about shirk (associating someone
else with Allah), that is, 'where are those Satans today whom you used to
associate with Us? Can they provide you any help today?' In response to
these queries the disbelievers would say that it was not a fault of theirs,
as they did not associate them with Allah on their own. It was the Satan
who deluded them. Then Allah Ta'ala would ask the Satans to say if they
had anything in their defense; who, while accepting their role of deceit,
would plead that they had only misled them but did not force them to act
upon the same. Thus, the Satans would confess that they did commit the
crime, but the infidels too were not free from its commission. Because just
as they led them astray, similarly at the same time, the prophets and their
deputies also guided them towards the Right Path with sound arguments;
making the Truth crystal clear to them . They rejected the Truth
presented by the prophets and instead listened to us using their free will
and discretion. So, how could they be free from the blame? It proves that
if someone chooses to follow those who wish to put him on the wrong path
on his own good will, despite the fact that he has before him clear cut
arguments against them and the righteous way to follow, then he has no

664
Surah Al-Qaşaş : 28 : 68 - 73
excuse to offer.
Verses 68 - 73
وَرَبُّكَ يَخُلُقُ مَايَشَاءُ وَيَخْتَارُ+ مَاكَانَ لَهُمُ الْخِيَرَةُ+ سُبْحِنَ اللهِ
وَتَغْلَىْ عَمَّا يُشْرِكُونَ ﴿٦٨﴾ وَرَبُّكَ يَعْلَمُ مَاتُكِنُّ صُدُوْرُهُمْ وَمَا
يُعْلِنُونَ ﴿٦٩﴾ وَهُوَاللَّهُ لَآ إِلهَ إِلَّ هُوَءُ لَهُ الْحَمْدُ فِى الْأُوْلِى وَالْآخِرَةِ"
وَلَّهُ الْحُكُمُ وَإِلَيْهِ تُرْجَعُونَ ﴿٧٠﴾ قُلْ آَرَءَيْتُمْ إِنْ جَعَلَ اللهُ عَلَيْكُمُ
الَّيْلَ سَرُمَدًا إِلَى يَوْمِ الْقِيْمَةِ مَنْ إِلَهَ غَيْرُ اللهِ يَأْتِيْكُمُ بِضِيَآءٍ + آَفَلَا
تَسْمَعُونَ ﴿٧١﴾ قُلْ آَرَعَيْتُمْ إِنْ جَعَلَ اللهُ عَلَيْكُمُ النَّهَارَ سَرُمَدًا إِلى
يَوْمِ الْقِيْمَةِ مَنْ إِلَهُ غَيْرُ اللهِ يَأْنِيْكُمْ بِلَيْلٍ تَسْكُنُوْنَ فِيْهِ + آفَلَا
تُبْصِرُونَ ﴿٧٢﴾ وَمِنْ رَّحْمَتِهِ جَعَلَ لَكُمُ الَّيْلَ وَالنَّهَارَ لِتَسْكُنُوا فِيْهِ
وَلِتَبْتَغُوا مِنْ فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُوْنَ ﴿٧٣﴾
And your Lord creates what He wills and chooses.
Choice is not with them. Pure is Allah and far higher
than their ascribing of partners to Him. [68] And your
Lord knows what their hearts conceal and what they
reveal. [69] And He is Allah. There is no god but He. To
Him belongs the praise in the beginning and at the end,
and He alone has the right to judge, and to Him you are
to be returned. [70]
Say, "Tell me, if Allah makes night continuing upon you
for ever upto the Day of Judgment, which god, other
than Allah, would bring to you light? Then, do you not
listen?" [71] Say, "Tell me, if Allah makes the day
continuing upon you for ever upto the Day of Judgment,
which god, other than Allah, would bring to you night
in which you may have comfort? Then, do you not see?"
[72] And it is out of His mercy that He has made day and
night for you, so that you may have comfort therein and
so that you may search for His grace, and so that you
may be grateful. [73]

665
Surah Al-Qaşaş : 28 : 68 - 73
Commentary
- And your Lord creates what He wills and chooses) وَرَبُّكَ يَخُلُقُ مَايَشَآءُ وَيَخْتَارُ
28:68). According to one interpretation of this verse, the choice referred to
here is Allah's choice with regard to the divine commands, and the sense
is that as Allah Ta'ala is unique in the creation of universe and no one is
His partner, so is He in the issuance of His commands. He can give out
any command to His creatures. But Imam Baghawi, in his commentary,
and 'Allamah Ibn Al-Qayyim in the preface of Zad al-Ma'ad have adopted
another interpretation according to which the choice of Allah Ta'ala, as
envisaged in this verse, relates to the prerogative of Allah Ta'ala by which
He selects any one from His creatures for His favours. According to
Bagahwi, this was the reply given to the infidels of Makkah on their
observation لَوْلَا نُزِّلَ هذَا الْقُرْآنُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيم (Why was this Qur'an not
sent down upon some man of moment in the two cities? - 43:31) that is, 'If
Allah had wished to reveal this Qur'an He should have revealed it on
some dignitary of Makkah or Ta'if, so that he should have had respect
and reverence. What was the wisdom in revealing it on a poor orphan?' In
answer to this suggestion it is said in the present verse that it is the
prerogative of the Lord of universe, who has created all the creatures
without any help or partner, to select any one from His creatures for the
special favours He wishes to confer. It is not for you to suggest whom He
should or should not select, nor is He bound to listen to your suggestions.
Giving preference to one thing over the other or to one person
over the other, and determination of correct standard of
preference, are all Divine prerogatives
Haafiz Ibn Al-Qayyim has drawn an outstanding rule from this verse
that the preference given to places and things in this world are not
achieved by them with their own efforts or deeds, but it is the result of
direct selection and prerogative of the Creator of the universe. He has
created seven skies, out of which He has given preference to highest sky
over others, although the material of all is the same. Similarly, He has
given preference to Jannah al- Firdaus over all other parts of the
Jannah. Then, He preferred Jibra'il, Mika'il, Isra'fil, etc. over all other
angels, and has placed prophets on highest pedestal among the humans.
And among the prophets has given preference to more resolute ones over
all other prophets. Then among the resolute, He has given preference to