النص المفهرس

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Surah Al-Qaşaş : 28 : 68 - 73
His Khalil Ibrahim and Habib Muhammad
over all other resolute
prophets. Then preference is given to progeny of Ismail Seel over all
other people of the world, then to Quraish among the progeny of Isma'il
SKEll, and to Bani Hashim over all the Quraish, and finally to Sayyidna
Muhammad Mustafa
over entire Bani Hashim. Similarly, the
preference given to companions of the Holy Prophet
and other elders of
the Ummah, is all under the control and prerogative of Allah Subhanahu
wa Ta'ala, and the result of His selection.
In the same way, many places of the world are preferred over other
places, and many days and nights have preference over the normal days
and nights. In short, the original standard of preference in the entire
universe is His prerogative and selection. However, at times ,human acts
may also become a cause of preference in the sense that those performing
righteous acts are preferred over the others, and the places where such
people live or perform virtuous acts may also acquire preference over
other places. This preference can be gained by sincerity of effort and
righteous deeds. The gist of this discussion is that the basis of preference
in the world is dependent on two things. One is beyond one's control and
rests entirely on the selection of Allah Ta'ala, and the other is within the
ability of human beings and may be achieved by righteous deeds and
superior morals. Allamah Ibn al-Qayyim has deliberated in great detail on
this subject and has concluded that the four Rightly Guided Caliphs have
precedence over all other companions of the Prophet
g. Then Sayyidna
Abu Bakr 4
has preference over other three Caliphs. After that
Sayyidnā 'Umar Ibn al-Khattab 4
has preference over the other two,
and Sayyidna 'Uthman 4
over Sayyidna 'Ali
. He has proved this
sequence with the help of two standards discussed above. Shah Abdul
Aziz Dehlavi Www dl das, has also written a booklet on this subject in
Persian language, which I have translated in Urdu and Arabic. Urdu
,(بعض التفصيل لمسئلة التفضيل) translation has been published under the title
and Arabic translation is included in my book Ahkam al-Qur'an, under
Surah Al-Qasas. This is a research work that would be of interest to
scholars.
قُل آَرَءَ يْتُمُ إِنْ جَعَلَ اللَّهُ عَلَيْكُمُ الَّيْلَ سَرُمَدًا إِلَى يَوْمِ الْقِيْمَةِ مَنُ إِلَهْ غَيْرُ اللّهِ يَأْتِيْكُمْ
بِضِيَآءٍ، أَفَلاَ تَسْمَعُونَ (الى قوله) بِلَيْلٍ تَسُكُنُوْنَ فِيْهِ آَفَلاَ تُبْصِرُوْنَ.
Say, "Tell me, if Allah makes night continuing upon you for

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Surah Al-Qaşaş : 28 : 74 - 75
ever upto the Day of Judgment, which god, other than Allah,
would bring to you light? Then do you not listen?". 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?" 28:71-72.
Allah Ta'ala has mentioned a benefit of the night in this verse, that it
provides rest ◌ِ28:72) بِلَيْلِ تَسُكُنُونَ فِيه). As against this no mention is made about
the benefits of day while referring to its light. The reason for this omission
is but obvious. It is a well-known fact that the daylight is superior in its
entity to darkness. The benefits of daylight are so numerous and well
known that their repetition was not prudent. On the contrary the
darkness of the night does not have any other benefit except that it
provides rest to every thing. As a matter of fact, its utility is based on the
rest of people, hence that has been mentioned. It is to be noted that after
describing daylight it is concluded with sjus Sti (Do you not listen? -
28:71), and after describing the night the concluding expression is Sof
3% (Do you not see? - 28:72). It may have the allusion that the benefits
of the day are so numerous that they cannot be seen, but can only be
heard; hence the expression swf is used. The knowledge and
understanding humans have acquired has mainly come through hearing
and listening, and very little by way of seeing. The benefits of night are
much less as compared to benefits of the day, and they can be seen; hence
the expression ◌َأَفَلَا تُبُصِرُون (Mazhari)
Verses 74 - 75
وَيَوْمَ يُنَادِيُهِمْ فَيَقُوُلُ أَيْنَ شُرَكَآءِىَ الَّذِيْنَ كُنْتُمْ تَزْعُمُونَ ﴿٧٤﴾
وَنَزَعُنَا مِنْ كُلّ أُمَّةٍ شَهِيُدًا فَقُلْنَا هَاتُوا بُرْهَانَكُمْ فَعَلِّمُوَّا أَنَّ الْحَقَّ
لِلْهِ وَضَلَّ عَنْهُمُ مَّاكَانُوا يَفْتَرُونَ ﴿٧٥﴾
And (remember) the Day when He (Allah) will call them
(the disbelievers) and say, "Where are My 'partners' you
used to claim?" [74] And We will draw out a witness
from every community (to prove their disbelief) and
will say, "Bring your proof". Then they will know that
truth is from Allah, and all that they used to forge shall

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Surah Al-Qaşaş : 28 : 76 - 82
vanish from them. [75]
Commentary
A question that will be asked from the infidels on the Day of
Judgment to repeat what they had replied to the prophets on their
invitation to truth was mentioned in an earlier verse. Now in this verse it
is stated that the prophets would testify about the reply that was given by
the infidels.
Verses 76 - 82
إِنَّ قَارُوْنَ كَانَ مِنْ قَوْعِ مُوسَى فَبَغْى عَلَيْهِمُ ◌ٌ وَاتَيْنُهُ مِنَ الْكُنُوزِ مَآ
إِنَّ مَفَاتِحَهُ، لَتَنُوَُّ بِالْعُصْبَةِ أُولِى الْقُوَّةِ، إِذْ قَالَ لَهُ قَوْمُهُ لَا تَفْرَحْ إِنَّ
اللّهَ لَايُحِبُّ الْفَرِحِينَ ﴿٧٦﴾ وَابْتَغِ فِيُمَآ أَثْكَ اللَّهُ الدَّارَ الْآخِرَةَ وَلَا
تَنْسَ نَصِيْبَكَ مِنَ الدُّنْيَا وَأَحْسِنُ كَمَآ أَحْسَنَ اللهُ إِلَيْكَ وَلَا تَبْغِ
الْفَسَادَ فِى الأَرْضَ ﴿ إِنَّ اللهَ لَايُحِبُّ الْمُفْسِدِيْنَ ﴿٧٧﴾ قَالَ إِنَّمَآَ
أُوْ تِيْتُهُ، عَلَى عِلْمٍ عِنْدِىُ ، أَوَلَمْ يَعْلَمُ أَنَّ اللهَ قَدْ أَهْلَكَ مِنْ قَبْلِهِ مِنَ
الْقُرُوْنِ مَنْ هُوَاَشَدُّ مِنْهُ قُوَّةٌ وَّأَكْثَرُ جَمْعًا* وَلَا يُسْئَلُ عَنْ ذُنُوبِهِمُ
الْمُجْرِمُونَ ﴿٧٨﴾ فَخَرَجَ عَلَى قَوْمِهِ فِىْ زِيْنَتِهِ * قَالَ الَّذِيْنَ يُرِيْدُوْنَ
الْحَيْوَةَ الدُّنْيَا يَلَيْتَ لَنَا مِثْلَ مَآ أُوْتِىَ قَارُوُنُ " إِنَّهُ لَذُوْحَظٍّ عَظِيمٍ
﴿٧٩﴾ وَقَالَ الَّذِيْنَ أُوْتُوا الْعِلْمَ وَيُلَكُمْ ثَوَابُ اللهِ خَيْرٌ لِّمَنْ أَمَنَ
وَعَمِلَ صَالِحًا وَلَا يُلَقْبِهَا إِلَّ الصُّبِرُوْنَ ﴿٨﴾ فَخَسَفْنَا بِهِ وَبِدَارِهِ
الْأَرْضَ فَ فَمَا كَانَ لَهُ مِنْ فِئَةٍ يَّنْصُرُوْنَهُ مِنْ دُونِ اللهِ، وَمَا كَانَ
مِنَ الْمُنْتَصِرِيْنَ ﴿٨١﴾ وَأَصْبَحَ الَّذِيْنَ تَمَنَّوْا مَكَانَهُ بِالْأَمْسِ يَقُوُلُوْنَ
وَيُكَاَنَّ اللّهَ يَبْسُطُ الرِّزْقَ لِمَنْ يَّشَآءُ مِنْ عِبَادِهِ وَيَقْدِرُ ◌َ لَوْلًا أَنْ مَّنَّ
اللَّهُ عَلَيْنَا لَخَسَفَ بِنَاء وَيُكَأَنَّ لَا يُفْلِحُ الْكُفِرُونَ ﴿٢﴾
Surely, Qarun was from the people of Musa, then he

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rebelled against them. And We had given to him such
treasures as their keys would weigh too heavy for a
strong group of people. (Remember) when his people
said to him, "Do not exult. Surely, Allah does not like
the exultant. [76] And seek the (betterment of) the
Ultimate Abode with what Allah has given to you, and
do not neglect your share from this world, and do good
as Allah did good to you, and do not seek to make
mischief in the land. Surely, Allah does not like the
mischief- makers." [77] He said, "This is given to me
because of the knowledge (I have) with me." Did he not
know that Allah had destroyed, from the generations
before him, those who were stronger than him in power
and greater than him in multitude? And the sinners
have not to be asked about their sins. [78] Then (once)
he came out before his people in his embellishment,
said those who are desirous of the worldly life, "Would
that we had the like of what Qarun has been given! He
is a man of great fortune indeed." [79] And said those
who were given knowledge, "Woe to you, Allah's reward
is much better for the one who believes and acts
righteously. And this is given to none but to those who
observe restraint." [80] Then We made him and his home
sink into the earth. So there was no group for him who
could help him against Allah, nor was he one of those
who defend themselves. [81] And those who wished to be
in his position the day before, started saying, "Oh, it
seems that Allah extends provision to whom He wills
and straitens (for whom He wills). Had Allah not
favoured us, He would have made us sink (too). Oh, it
seems that the infidels do not succeed." [82]
Commentary
From the beginning of Surah Al-Qasas to this point, the story of
Sayyidna Musa Sce with the Pharaoh and his people was narrated.
From here onward another story about his is being related which is about
Qarun, who belonged to his own fraternity. This story has an affinity
with the previous verses in that it was said in an earlier verse that the
wealth you are given in this world is temporary, and it is not wise to get
involved in its love. وَمَا أُوتِيتُمُ مِّنُ شَىْءٍ فَمَتَاعُ الْحَيوةِ الدُّنْيَا (And whatever thing you
are given is the enjoyment of the worldly life - 28:60). Now in the story of
Qarun it is described that he forgot this caution after having received the

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Surah Al-Qaşaş : 28 : 76 - 82
wealth and got so much intoxicated by it that he displayed ingratitude
and rejected to fulfill his obligations toward Allah Ta'ala with regard to
bounties he had received from Him. As a consequence of that, he was
sunk in the ground along with his treasure.
Qarun is a non-Arabic word, perhaps from Hebrew. It is stated in the
Qur'an itself that he belonged to the fraternity of Sayyidna Musa Seul,
Bani Isra'il. As for his actual relationship with Musa CHI, there are
different versions. In a narration of Sayyidna Ibn 'Abbas 40 he is
mentioned as a cousin of Sayyidna Musa Seal. There are some other
versions also beside this. (Qurțubi and Ruh).
A narration of Muhammad Ibn Ishaq, reproduced in Ruh ul-Ma'ani,
has observed that Qarun remembered Torah more than any other Isra'ili,
but turned out to be a hypocrite like Samiri. The cause of his hypocrisy
was his misplaced love and greed for worldly wealth and status.
Leadership of the entire Bani Isra'il was conferred on Sayyidna Musa
Sel and his brother, Sayyidna Harun SCH, who was his assistant and
partner in prophethood. Hence, Qarun got jealous that after all he was
also a cousin, but why did he not have a share in the leadership. So, he
made a complaint to that effect before Sayyidna Musa Sel. He replied
that it was all from Allah Ta'ala, and he had no power in this matter. But
Qarun was not convinced on this reply and developed jealousy against
Sayyidna Musa a.
rtle (Then he rebelled against them - 28:76). There are quite a few
meanings of the word # Bagha. The more popular meaning is to commit
cruelty. It is possible to take this word in this meaning here. Thus the
meaning of the sentence would be that having got intoxicated by his
wealth, he started perpetrating cruelty on people. Yahya Ibn Sallam and
Said Ibn Al-Musayyab have stated that Qarun was a wealthy man, and
was appointed by the Pharaoh to keep vigilance on Bani Isra'il. Taking
advantage of this position, he started harassing Bani Isra'il. (Qurțubi)
The other meaning of Bagha is conceit or arrogance. Many a
commentators have adopted this meaning here. Hence, the meaning of
the verse would be that having got intoxicated by his wealth, he became
conceited and looked down upon Bani Isra'il.
And We had given to them such treasures - 28:76). Kunuz) وَاتُيُنُهُ مِنَ الْكُنُوزِ

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Surah Al-Qaşaş : 28 : 76 - 82
G) is the plural of ;5( Kanz), which means buried treasure. In the
commonly used religious sense Kanz is that treasure on which zakah is
not paid. Sayyidna 'Ata'
has narrated that he got hold of a
magnificent buried treasure of Sayyidna Yusuf Se. (Run)
aJu red (would weigh too heavy for a strong group - 28:76). The word
¿u (Na a) means to bend down with weight, and was 'Usbah' means a
group. The meaning of the sentence is that his treasures were so many
and their keys were in such large number, that if a group of strong people
would try to lift them, they would bend down under their weight.
Normally the keys of the locks are light, but because of their large
number, their weight had multiplied so much that it was not possible even
for a group of strong persons to lift them all. (Ruh)
¿WY (Do not exult - 28:76). Literal meaning of the word ? (Farah) is
the happiness one gets as a result of an instant pleasure. Many a
Qur'anic verses have declared Farah as contemptible, as in this very verse
also ◌َإِنَّ اللهَ لَايُحِبُّ الْفَرِحِين (Allah does not like the exultant - 28:76). In another
verse it is said ◌ُلَا تَفْرَحُوا بِمَا الكُم (nor rejoice in what has come to you - 57:23).
Yet another verse says فَرِحُوا بِالْحَيوةِ الدُّنْيا (And they are happy with the
worldly life - 13:26). But in some verses Farah is allowed, rather in a way it
is declared as desirable. For example in verses, ◌َيَوْمَئِذٍ يَفْرَحُ الْمُؤْمِنُون (And on
that day the believers will rejoice - 30:4) and فَبِذلِكَ فَلْيَفْرَحُوا (with these they
should rejoice - 10:58). All these verses put together give us the guideline
that Farah is contemptible and is not allowed when it reaches the level of
arrogance and boasting. Thus one gets to a point where he regards the
attainment of pleasure as his own personal achievement, and not a gift
and favour from Allah Ta'ala. But if the happiness and pleasure does not
get to that position, then it is not disallowed; rather in a way it is
desirable. In such a situation happiness would be to express the gratitude
to Allah Ta'ala.
(And seek the (betterment of) وَابْتَغْ فِيُمَآ اثْكَ اللَّهُ الدَّارَ الْآخِرَةَ وَلَا تَنْسَ نَصِيْبَكَ مِنَ الدُّنْيَا
the ultimate Abode with what Allah has given to you, and do not neglect
your share from this world - 28:77). The Muslims advised Qarun that he
should try to do as much good as possible for the Hereafter by utilizing
the wealth Allah Ta'ala had given him, and 'should not forget his share in
the world'.

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Surah Al-Qaşaş : 28 : 76 - 82
What is his 'share in this world'? Many commentators have explained
that it refers to his life in this world and the deeds that may help him in
the Hereafter which include charity and all other righteous deeds.
Sayyidnā Ibn 'Abbas
has favoured this explanation. (Qurtubi) By
adopting this explanation, the second sentence would be regarded as an
emphasized repetition of the first sentence. The first sentence has directed
that one should make use of all that has been gifted - the life, wealth,
health, strength etc. - to collect that which would be of help in the
Hereafter. In fact this portion of the worldly possessions is one's own,
which may help him in the Hereafter; the rest of the world's possessions
belongs to his heirs.
However, some other commentators have explained that the meaning
of the second sentence is that whatever Allah has given you, make use of
it for the Hereafter, without loosing sight of your needs in this world. In
other words do not become a pauper by giving away every thing in
charity. Instead, retain something for your own needs as well. Under this
explanation, 'your share in the world' means one's own needs in this
world.
( This is given to me because of knowledge ( I have) إِنَّمَا أُوتِيْتُهُ، عَلى عِلْمٍ عِنْدِىُ
with me - 28:78). Some commentators are of the view that "knowledge" in
this sentence refers to the understanding of Torah. As reported in some
narrations, Qarun remembered Torah by heart and was an authority on
it. He was one of the seventy scholars whom Sayyidna Musa Scel had
selected for Migat (the appointed time and place for having conversation
with Allah). But he became conceited on his knowledge, and regarded it
as his personal achievement. The object of his above-referred utterance
was to convey that whatever wealth he had possessed was the direct
result of his personal skill and intelligence. Hence, he himself had the
right on it, and that no one had done any favour to him.
However, it is more plausible in the context that the knowledge he
was referring to as the basic cause of his being wealthy, was the
understanding and skill of managing trade and industry, which brings in
wealth. Thus the meaning is that whatever wealth he had collected had
come to him as a result of his personal skill and efforts, and there was no
favour of Allah Ta'ala involved in it. What the foolish conceited man had
ignored was that his skill, understanding, and experience were also the

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Sūrah Al-Qaşaş : 28 : 83 - 84
gift of Allah. He could not have gained them on his own.
,Did he not know that Allah had destroyed) أَوَلَمُ يَعْلَمُ أَنَّ اللَّهَ قَدْ آَهُلَكَ مِنْ قَبْلِهِ
from the generations before him ... 28:78). The real answer to Qarun's
assertion that he had collected all his wealth by his personal skill and
efforts is the one mentioned above; that even if it is accepted for a moment
that he had acquired his wealth by his personal skill and knowledge, the
point is that this knowledge and experience was also the gift of Allah
Ta'ala. But in order to bring home the more important aspect of the
subject, the Qur'an has stated that the abundance of wealth is of no avail
and is devoid of merit, nor does it help in distress. As a proof of that, the
example of the wealthy from the earlier generations has been quoted,
that when they disobeyed and rejected the truth, they were suddenly
caught by the torment of Allah Ta'ala.
- And said those who were given knowledge) وَقَالَ الَّذِيْنَ أُوتُوا الْعِلْمَ وَيُلَكُمْ
الَّذِينَ يُرِيدُونَ This verse has compared the knowledgeable persons with .(28:80
Those who are desirous of the worldly life - 28:79), which clearly) الْحَيْوةُ الدُّنْيَا
indicates that it is not the trait of knowledgeable persons to aspire for the
acquisition of wealth and to make it the object of life. They always keep
their eyes toward the lasting benefits of the Hereafter. As for the
mundane wealth, they take it only to fulfill their day-to-day needs, and
stay content with that.
Verses 83 - 84
تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِيْنَ لَأَيُرِيُدُوْنَ عُلُوًّا فِى الْأَرْضِ وَلَا
فَسَادًا وَالْعَاقِبَةُ لِلْمُتَّقِيْنَ ﴿٨٣﴾ مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِّنْهَاح
وَمَنْ جَاءَ بِالسَّيِّئَةِ فَلَا يُجْزَى الَّذِيْنَ عَمِلُوا السَّاتِ إِلَّ مَا كَانُوا
يَعْمَلُونَ ﴿٤﴾
As for that Ultimate Abode (the Hereafter), We assign it to
those who intend neither haughtiness on earth nor
mischief. And the (best) end is for the God-fearing. [83]
Whoever brings good deed shall have better than it, and
whoever brings evil deed, then those who commit evils
shall not be punished except for what they used to do. [84]

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Surah Al-Qaşaş : 28 : 85 - 88
Commentary
We assign it to those who intend neither) لِلَّذِيْنَ لَا يُرِيُدُوُنَ عُلُوًّا فِى الْأَرْضِ وَلَا فَسَادًا
haughtiness on earth nor mischief. - 28:83). This verse tells us that only
those will achieve salvation and success in the Hereafter who do not
intend any mischief, nor are indulged in 'Uluww in this world. 'Uluww
means pride or conceit, that is, to present oneself as superior before
others, and to look down upon others and treat them in an insulting
manner. Mischief is used here for oppression. (Sufyan Ath-Thauri). Some
commentators have observed that every sin is a 'mischief in the world',
because the nuisance of the sin curtails the blessings of the world. This
verse tells us that those who intend to do cruelty and feel proud, or
commit sin have no share in the Hereafter.
Special Note
Arrogance and conceit as condemned in this verse, is the behavior in
which one shows off as being superior, and looks down upon others.
Otherwise to strive for oneself a good dress, a good house, and good food,
when it is not intended to show off, is no sin, as reported in a hadith in
Sahih Muslim.
Firm intention to commit a sin is also sin
It is clarified in this verse that the intention for mischief and pride
will debar one from the share of Hereafter. It is, therefore, clear that the
firm intention of a sin is as much a sin. (Ruh). However, if one changes
his mind for fear of Allah, then a reward is noted in his record instead of
sin. But if he fails to act on that sin, due to reasons beyond his control,
while he had firm intention to act upon it, then the sin stays against his
name, and will be recorded as such. (Ghazzali)
The last verse ◌َوَالْعَاقِبَةُ لِلْمُتَّقِين (And the (best) end is for the God-fearing -
28:83) elaborates that it is not enough to abstain from mischief and pride
to get the share of the Hereafter, but following the righteous path is as
much a requirement. To follow all the religious obligations is also essential
for the salvation in the Hereafter.
Verses 85 - 88
إِنَّ الَّذِىُ فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَآدُّكَ إِلَى مَعَادٍ ﴿ قُلْ رَّبِّىَّ أَعْلَمُ مَنْ

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Sūrah Al-Qaşaş : 28 : 85 - 88
جَاءَ بِالْهُدَى وَمَنُ هُوَ فِىُ ضَلْلٍ مُّبِيْنٍ ﴿٨٥﴾ وَمَا كُنْتَ تَرْجُوّا أَنْ
يُلْقَى إِلَيْكَ الْكِتْبُ إِلَّا رَحْمَةً مِّنْ رَّبِّكَ فَلاَ تَكُوْنَنَّ ظَهِيْرًا لِلْكُفِرِيْنَ
﴿٨٦ ﴾ وَلَا يَصُدُّنَّكَ عَنْ أيتِ اللهِ بَعْدَ إِذْ أُنْزِلَتُ إِلَيْكَ وَادْعُ إِلى
رَبِّكَ وَلَا تَكُوْنَنَّ مِنَ الْمُشْرِكِيْنَ ﴿٨٧﴾ وَلَا تَدْعُ مَعَ اللهِ إِلَّهَا أَخَرَءِ
لَّ إِلهَ إِلَّ هُوَدَ كُلُّ شَىْءٍ هَالِكٌ إِلَّ وَجْهَهْ لَهُ الْحُكْمُ وَإِلَيْهِ
ع
تُرْجَعُونَ ﴿٨٨﴾
Surely the One who has enjoined the Qur'an upon you
will surely bring you back to a place of return. Say, "My
Lord knows best the one who has come with guidance
and the one who is in manifest error." [85] And you were
not expecting that the Book would be sent down to you,
but it was a mercy from your Lord. So, never be a
supporter for the infidels. [86] And let them not prevent
you from Allah's verses after they are sent down to you,
and call (people) to your Lord, and never become one of
those who associate partners with Allah. [87] And do
not invoke any other god alongwith Allah. There is no
god but He. Every thing is going to perish except His
Face. He alone has the right to judge, and to Him you
are to be returned. [88]
Commentary
Surely the One who has enjoined the) إِنَّ الَّذِىُ فَرَضَ عَلَيْكَ الْقُرْآنَ لَرَادُّكَ إِلى مَعَادٍ
Qur'an upon you will surely bring you back to a place of return. - 28:85).
At the end of Surah these verses were revealed to console the Holy
Prophet g, and to make him firm in his mission as a messenger. These
verses are relevant to the previous verses in that in this Surah, Allah
Ta'ala has narrated in detail the story of Sayyidna Musa Sea with the
Pharaoh, his enmity with Bani Isra'il, their fear of him and how he
overpowered the people of the Pharaoh. Since the Holy Prophet
Muhammad
faced a similar situation in that he was harassed, and
plans were made to kill him, the lives of Muslims were made miserable in
Makkah, but following His old tradition, Allah graced them with victory
over all of them. He finally gifted the Muslims possession of Makkah, from

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Surah Al-Qaşaş : 28 : 85 - 88
where they were made to vacate.
- The One who has enjoined the Qur'an upon you) الَّذِىُ فَرَضَ عَلَيُكَ الْقُرْآنَ
28:85). It means that the Lord of the universe who has made it obligatory
on you to recite, teach and act on it, will take you back to Ma ad, which
lexically means 'a place of return'. Sayyidna Ibn 'Abbas 4 has explained
that Ma'ad in this verse refers to Makkah, as reported in Sahih
al-Bukhari. So, the meaning of the sentence is that although the Holy
Prophet
would have to leave his hometown, especially the haram for a
short while, he would be brought back in Makkah by Allah Ta'ala, who
had revealed the Qur'an on him, and had made it obligatory to act upon
it. The Imam of tafsir, Muqatil, has narrated that during the hijrah
(emigration) from Makkah to Madinah, the Holy Prophet
came out
from the cave of Thaur at night, and bypassing the conventional route,
treaded the unfamiliar paths, because the enemies were pursuing him.
When he
reached Juhfah, which was a well-known place on the way
to Madinah near Rabigh, and where the conventional route to Madinah
separates from that of Makkah, at that time he glanced back toward the
route of Makkah and remembered his hometown. On that moment,
Jibra'il &KE descended with this verse, in which he was given the good
tiding that separation from Makkah was temporary and he would return
there soon. That was in fact the advance news of the victory of Makkah.
It is in this background that Sayyidna Ibn 'Abbas 40
has observed in a
narration that this verse was revealed in Juhfah, and that it is neither
Makki nor Madani. (Qurțubi).
Qur'an is a means of victory over enemies and of one's success in
his objectives
While promising to the Holy Prophet
that he will be brought back
by Allah to his hometown which will be conquered by him, Allah Ta'ala
has made a special reference to Himself as 'the One who has enjoined the
Qur'an on him'. This reference contains a hint to the fact that recitation of
Qur'an and acting on its injunctions would actually be the cause of the
Divine help and manifest victory.
- Every thing is going to perish except His Face) كُلِّ شَىْءٍ هَالِكْ إِلَّ وَجُهَه،
28:88). The word 'His Face' in this verse means the very Being of Allah
Ta'ala. Hence, the meaning of the verse is that except for Allah Ta'ala
every thing is mortal and will get destroyed and will vanish. Some

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Surah Al-Qaşaş : 28 : 85 - 88
commentators have taken the phrase' His Face' to mean the good deeds
performed by human beings exclusively for Allah Ta'ala. In that case the
meaning of the verse would be that those actions which are performed
exclusively for Allah Ta'ala will not be destroyed, while all other things
will perish.
A ass Alhamdulillah, today on Dhulqa'dah 9, 1391 H, the
commentary on Surah Al-Qasas has concluded in such conditions that
Pakistan was attacked by India and the unholy alliance of the big powers.
For fourteen days Karachi was bombarded daily. The city was severely
damaged. Hundreds of Muslims were martyred, and many a houses were
demolished. Fourteen days war finished on the sad note that East
Pakistan is cut off from Pakistan, and about ninety thousand troops have
surrendered there. Killing is still going on in East Pakistan. Every Muslim
is stuck with grief and bewilderment.
إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ واليه المشتكى ولا ملجأ ولا منجا من الله إِلاّ إِليه
Alhamdulillah
The Commentary on
Surah Al-Qaşaş
Ends here.

681
Surah Al-‘Ankabut : 29 : 1 - 7
Surah Al-‘Ankabut
(The Spider)
Surah Al-'Ankabut was revealed in Makkah and it has 69 Verses and 7 sections
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 7
الّ ﴿١) أَحَسِبَ النَّاسُ أَنْ يُتْرَكُوّا أَنْ يَّقُوْلُوَّ امَنَّا وَهُمْ لَا يُفْتَنُوْنَ
﴿٢﴾ وَلَقَدُ فَتَنَّا الَّذِيْنَ مِنْ قَبْلِهِمُ فَلَيَعْلَمَنَّ اللهُ الَّذِيْنَ صَدَقُوا
وَلَيَعْلَمَنَّ الْكَذِينَ ﴿٢﴾ أَمْ حَسِبَ الَّذِيْنَ يَعُمَلُونَ السَّاتِ أَنْ
يَسْبِقُوْنَاءُ سَآءَ مَا يَحْكُمُونَ ﴿٤﴾ مَنْ كَانَ يَرْجُوْا لِقَاءَ اللّهِ فَإِنَّ
اَجَلَ اللهِ لَاتٍ * وَهُوَالسَّمِيعُ الْعَلِيْمُ ﴿٥﴾ وَمَنْ جَاهَدَ فَإِنَّمَا يُجَاهِدُ
لِنَفْسِهِ ، إِنَّ اللَّهَ لَغَنِىٌّ عَنِ الْعَلَمِيْنَ ﴿٢﴾ وَالَّذِيْنَ امَنُوْا وَعَمِلُوا
الصُّلِحْتِ لَنُكَفِّرَنَّ عَنْهُمْ سَيّاتِهِمْ وَ لَنَجْزِيَنَّهُمْ أَحْسَنَ الَّذِىُ كَانُوا
يَعْمَلُونَ ﴿٧﴾
'Alif, Lam, Mim. [1] Do people think that they will be
left (at ease) only on their saying, "We believe" and will
not be put to test? [2] And We have surely tested those
who were before them. So Allah will surely know the
ones who are truthful, and He will surely know the
liars. [3]
Is it that those who are committing evils think that
they will escape from Us? Evil is what they decide. [4]

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Surah Al-‘Ankabut : 29 : 1 - 7
Whoever hopes for meeting Allah (must be sure that)
Allah's appointed time has to come. And He is the
All-Hearing, the All-Knowing. [5] And whoever strives,
strives for his own benefit. Surely Allah is independent
of all the worlds. [6]
And those who believe and do righteous deeds, We will
expiate their bad deeds and will give them a better
reward (than their expectation) for what they used to
do. [7]
Commentary
SHANA; (And will not be put to test - 29:2). It is derived from Fitnah,
which means trial or test. The believers, especially the prophets and pious,
have to go through many a trials in this world. However, they always
come out victors in the end. These trials and tribulations sometimes come
as a result of enmity of the infidels and sinners by way of afflictions, as
have been experienced by the Holy Prophet
and many other prophets,
and at times in the form of diseases, as was experienced by Sayyidna
Ayyub &El. And for others many of these trial types are combined
together.
Although the background under which this verse was revealed,
according to many narrations, was the harassment faced by the
companions of the Holy Qur'an from the infidels at the time of hijrah, but
otherwise its message is common to all times. The sense is that the pious,
saints and scholars will face the trials and tribulations in all times.
(Qurțubī).
So Allah will surely know the ones who are) فَلَيَعْلَمَنَّ اللهُ الَّذِيْنَ صَدَقُوا
truthful - 29:3). It means that through tests and hardships the good and
the bad, and the sincere and non-sincere will be differentiated, because if
the hypocrites are mixed up with the sincere believers and are not
identified, it may create a number of problems. The object of this verse is
to elucidate the difference between the good and the bad, and between
the sincere and the non-sincere. The expression used for this purpose is
that Allah Ta'ala will find out who are the true ones and who are the
liars. Since He knows about every one even before his birth, whether he
is a true one or a liar, the sense carried by this expression is that tests and
trials are conducted to bring the distinction of good and bad on surface, so

683
Surah Al-‘Ankabut : 29 : 8 - 9
that others should also know.
Hakim-ul-Ummah Thanawi Jw Ul , has copied the argument of
his Shaikh, Maulana Muhammad Ya'qub رحمه اللّه تعالى that sometimes
people are addressed by descending down to their level of intellect. The
common man makes distinction between the sincere and the hypocrites by
testing him out. Therefore, according to their approach of understanding
Allah Ta'ala has said that, through various means, We would find out
who is sincere and who is not, even though He knows every thing from
the very beginning.
Verses 8 - 9
وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ حُسُنَاء وَإِنْ جَاهَدْكَ لِتُشْرِكَ بِىُ مَا لَيْسَ
لَكَ بِهِ عِلُمْ فَلاَ تُطِعُهُمَاء إِلَىَّ مَرْجِعُكُمْ فَأُنَبِئُكُمُ بِمَا كُنْتُمُ تَعْمَلُونَ
﴿1﴾ وَالَّذِيْنَ امَنُوا وَعَمِلُوا الصُّلِحْتِ لَنُدْخِنَّهُمُ فِى الصُّلِحِيْنَ ﴿٩)
And We have instructed man to do good to his parents.
And if they insist upon you that you should ascribe
partners to Me, then do not obey them. To Me is your
return; then I shall tell you about what you used to do.
[8] And those who believe and do righteous deeds, We
shall include them among the righteous. [9]
Commentary
(وَصِيَّة) And We have instructed man - 29:8). Wasiyyah) وَوَصَّيْنَا الْإِنْسَانَ
means to call someone for some action, when the call is based on advice
and well wishing. (Mazhari)
is an (حُسُن) to do good to his parents - 29:8). The Word Husn) بِوَالِدَيْهِ حُسْنًا
infinitive which means ' to be good'. What is meant here is to adopt good
behavior. The meaning of the sentence is quite clear that Allah Ta'ala has
advised man to treat his parents kindly.
And if they insist upon you that you should ascribe) وَإِنْ جَاهَدُكَ لِتُشْرِكَ بِىُ
partners to Me - 29:8). It should be taken note of that the limit of kind
treatment with parents should not go beyond the point where it comes in
conflict with the injunctions of Allah Ta'ala. If they force toward infidelity
or associating some one with Allah, then they must not be obeyed, as

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Surah Al-‘Ankabut : 29 : 10 - 13
advised in a hadith ◌ِلاَ طَاعَةَ لِمَخْلُوُقٍ فِى مَعْصِيَةِ الْخَالِق (A created being must not be
obeyed in disobedience of the Creator). This hadith has been reported by Imam
Ahmad and Hakim who has held it as Sahih).
This verse was revealed in connection with Sayyidna Sa'd Ibn Abi
Waqqas 400. He was one of the ten companions to whom the Holy Prophet
had given the good news of being in paradise, and who are called
Al-'Ashrah Al-mubashsharah. He was an extremely obedient son of his
mother and was always alert to look after her comfort. When his mother,
Hamnah bint Abi Sufyan, learnt that her son, Sa'd, had accepted Islam,
she got very upset and warned him against that, and then swore an oath
that she would neither eat nor drink unless he turned back to his
ancestral religion, or she would die of thirst and hunger, and he would be
blamed universally for being the killer of his mother. (Muslim, Tirmidhi).
Through this Qur'anic verse Sayyidna Sa'd
was commanded not to
listen to his mother.
Baghawi has reported in his narration that the mother of Sayyidna
Sa'd 4
did not eat and drink for a day and night, and according to some
other versions, for three days and three nights, and sticking to her oath,
remained hungry and thirsty. For Sayyidna Sa'd 4
mother's love and
obedience was one thing, but Allah's command was another, which
naturally took precedence over every thing else. So he went to her and
said to her firmly 'Dear mother, if there were hundred spirits in your
body, and they were departing one by one, I would not have deserted my
religion even seeing that scenario. It is now up to you whether you eat
and drink or die. In any case I cannot abandon my religion'. Having been
disappointed by his firmness, she started eating food.
Verses 10 - 13
وَمِنَ النَّاسِ مَنْ يَّقُوْلُ امَنَّا بِاللّهِ فَإِذَا أُوْذِىَ فِى اللّهِ جَعَلَ فِتْنَةً
النَّاسِ كَعَذَابِ اللّهِ * وَلَئِنْ جَاءَ نَصْرٌّ مِنُ رَّبِّكَ لَيَقُوْلُنَّ إِنَّ كُنَّا
مَعَكُمْ + اَوَلَيْسَ اللهُ بِأَعْلَمَ بِمَا فِىُ صُدُوْرِ الْغَلَمِيْنَ ﴿١٠﴾ وَلَيَعْلَمَنَّ
اللّهُ الَّذِيْنَ امَنُوا وَلَيَعْلَمَنَّ الْمُنْفِقِيْنَ ﴿١١﴾ وَقَالَ الَّذِيْنَ كَفَرُوْا

685
Surah Al-‘Ankabut : 29 : 10 - 13
لِلَّذِيْنَ امَنُوا اتَّبِعُوا سَبِيْلَنَا وَلْنَحْمِلُ خَطِيْكُمُ ﴿ وَمَاهُمْ بِحُمِلِيْنَ مِنْ
خَطْيُهُمْ مِنْ شَىْءٍ * إِنَّهُمْ لَكَذِبُونَ ﴿١٢) وَلَيَحْمِلُنَّ أَنْقَالَهُمْ وَأَنْقَالاً
مَّعَ آَتْقَالِهِمْ وَلَيُسْئَلُنَّ يَوْمَ الْقِيْمَةِ عَمَّا كَانُوا يَفْتَرُونَ ﴿١٣﴾
And among men there are those who say, "We believe in
Allah", but when they are persecuted in (the way of)
Allah, they take the persecution of men, as equal to the
punishment of Allah. And should any help comes from
your Lord, they will certainly say, "We were with
you."(1)
Is it not that Allah knows well what lies in the
hearts of the people of all the worlds? [10] (2) And Allah
will certainly know those who believe and He will
certainly know the hypocrites. [11] And those who
disbelieve say to those who believe, "Follow our way,
and we will bear the burden of your sins." And they are
not (able) to bear the burden of their sins in the least.
Indeed they are pure liars. [12] And they shall certainly
bear their own loads, and some loads alongwith their
own loads. And they will certainly be questioned about
what they used to forge. [13]
Commentary
And those who disbelieve say - 29:12). The infidels had) وَقَالَ الَّذِينَ كَفَرُوا
tried all sorts of devices to mislead the Muslims and to hinder the progress
of their faith. Sometimes they tried to get hold of Muslims by show of
power and wealth, and at others by trying to put doubts in their minds.
This verse mentions one such move made by them. They asked Muslims
not to leave their ancestral religion in fear of torments in the Hereafter,
because no such thing was going to happen at the first place, but even
the belief of the Muslims about the Hereafter would come true, they (the
infidels) were willing to undertake that they themselves would bear all
the torments in the Hereafter on behalf of the Muslims, and the Muslims
1. It means that such people join the infidels when they apprehend some kind of
torture from them, but when Allah's help will come to the Muslims in a battle
against the infidels, they will pretend to be Muslims on the plea that they had
joined the infidels only because they feared to be persecuted by them.
2. The sense is that they did not believe in Islam with . . eir hearts, and this fact cannot.
be concealed from Him, because He knows whatever lies in the hearts of the people.

686
Surah Al-‘Ankabut : 29 : 10 - 13
would not suffer at all.
A similar incident is related in the last ruku' of Surah An-Najm Eles
Have you seen the one who turned his back, and) الَّذِىُ تَوَلَّى وَأَعْطَى قَلِيْلاً وَأَكْدِى
gave a little, then stopped - 53:33,34). Once some infidels hoodwinked a
naïve friend of theirs by saying that if he gave them some money here in
this world, they would save him in the Hereafter by taking upon
themselves his share of the torment. He in fact started paying them the
amount, but later stopped it. His foolishness and the absurdity of his
action are related in detail in Surah An-Najm.
A similar sort of offer made by the infidels to the Muslims is related
here. In response to this offer Allah Ta'ala has said that those who say so
are liars. They would not take upon them the burden of any one else.
And they are not (able) to bear the) وَمَاهُمُ بِحَامِلِيْنَ مِنْ خَطِيُهُمُ مِّنُ شَىْءٍ إِنَّهُمْ لَكَذِبُوْنَ
burden of their sins in the least. Indeed they are pure liars. -. 29:12). It
means that when they will see the severity of torment in the Hereafter,
they would not dare to take upon themselves the share of any one else.
Hence their promise is false. It is also commented in Surah An-Najm that
even if they were ready to take upon them the torment of others, Allah
Ta'ala will not allow it. Because it is against the code of justice that
someone else is made to undergo the punishment for the crime committed
by another person.
The other point made by the Qur'an here is that although they will
not be able to relieve others by taking on themselves the recompense for
the sins others have committed, but this much is true that their effort to
misguide others and to drift them away from the righteous path is by
itself a big sin, which will be loaded upon them in addition to their own
sins. This way they will be carrying their own sins as well as that of
misguiding others.
Invitation to sin is also a sin, the punishment of which is the
same as that of committing it.
It comes out quite clearly from this verse that the one who invites
others to sin, or helps others in committing it, is as much a criminal as the
one who actually commits it. A hadith quoted by Sayyidna Abu Hurairah
and Anas Ibn Malik 4 relates that once the Holy Prophet
said
'Anyone inviting people toward righteousness would be entitled to the

687
Surah Al-‘Ankabut : 29 : 14 - 18
collective blessings of all those who would act on his advice, without any
reduction from the share of their reward; and anyone inviting people
toward sin will also suffer the collective punishment of all those who
would act upon his invitation to sin, without any reduction from the
punishment of those who have committed that sin'. (Muslim, Ibn Majah,
Qurțubi)
Verses 14 - 18
وَلَقَدْ أَرْسَلْنَا نُوْحًا إِلَى قَوْمِهِ فَلَبِثَ فِيْهِمُ الْفَ سَنَةٍ إِلَّ خَمْسِيْنَ
عَامًا فَخَذَهُمُ الطُّوْفَانُ وَهُمْ ظُلِمُونَ ﴿١٤﴾ فَأَنْجَيُنْهُ وَأَصُحِبَ
السَّفِيْنَةِ وَجَعَلْنِهَا آيَةٌ لِّلْعَلَمِينَ ﴿١٥) وَإِبْرِهِيُمَ إِذْ قَالَ لِقَوْمِهِ اعْبُدُوا
اللهَ وَاتَّقُوْهُ+ ذلِكُمْ خَيْرٌ لَّكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ ﴿١٦﴾ إِنَّمَا تَعْبُدُونَ
مِنْ دُوْنِ اللّهِ أَوْثَّانًا وَتَخْلُقُوْنَ اِفْكًا* إِنَّ الَّذِيْنَ تَعْبُدُوْنَ مِنْ دُوْنٍ
اللَّهِ لَيَمْلِكُوْنَ لَكُمْ رِزْقًا فَابْتَغُوْا عِنْدَ اللهِ الرِّزْقَ وَاعْبُدُوْهُ وَاشْكُرُوْا
لَه، ﴿ إِلَيْهِ تُرْجَعُونَ ﴿١٧﴾ وَإِنْ تُكَذِّبُوا فَقَدُ كَذَّبَ أُمَمٌّ مِّنْ قَبْلِكُمُ
وَمَا عَلَى الرَّسُوْلِ إِلاَّ الْبَلْغُ الْمُبِيْنُ ﴿١٨﴾
And We sent Nuh to his people. So he stayed with them
one thousand, less fifty, years. Then the Cyclone seized
them, and they were transgressors. [14] So We saved
him and the people of the Ark, and made it a sign for all
the worlds. [15] And (We sent) Ibrahim when he said to
his people, "Worship Allah and fear Him. That is better
for you if you know. [16] You only worship idols beside
Allah and you invent a lie. In fact those whom you
worship beside Allah do not have power to give you
provision. So seek provision near Allah and worship
Him and be grateful to Him. To Him you are to be
returned. [17] And if you belie me, then many nations
have belied (their messengers) before you. And the
messenger has no obligation but to convey the message
clearly." [18]
Commentary
It was described in the previous verses that infidels keep on their

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Surah Al-‘Ankabut : 29 : 19 - 23
opposition and afflictions on Muslims as a routine. In the above verses the
Holy Prophet
was consoled by relating some incidents of earlier people
that this practice of harassment of believers by the infidels is going on for
long. But they never lost hope due to such harassments. Therefore, you
too should not care about the troubles afflicted by the infidels, and should
keep on performing firmly your prophetic obligations.
Among the earlier prophets, the story of Sayyidna Nuh &cel was
related first. It was so because he was the very first prophet who had to
confront with the infidelity and association of others with Allah Ta'ala.
Secondly, any other prophet did not experience the extent of harassment
he had to put up with from his own people. It was because he had the
exclusive honour from Allah Ta'ala of having very long life. His life span
of nine hundred and fifty years (950) years as quoted by the Holy Qur'an
is true without any element of doubt. However, in certain narrations it is
mentioned that this relates to the period of his preaching and teaching,
and there are additional periods of his life before this and after the
والله أعلم .deluge
Living such an unusually long life continuously in preaching and
teaching, and enduring all sorts of afflictions, including drubbing and
strangling throughout this period, from the infidels was a special
distinction of Sayyidna Nuh &CH. Despite all these difficulties and
tribulations he did not lose heart ever.
The second story is that of Sayyidna Ibrahim SEEl, who too passed
through many testing trials. First the fire of Namrud, then migration
from Syria to a howling deserted place, then slaughtering of the son. All
these tribulations tell about the hardships he had gone through. Within
the story of Sayyidna Ibrahim &gal a brief mention is also made of Lut
Scel and his people. Then upto the end of the Surah mention is made of
some other prophets and their antagonistic people. All these stories were
related to keep the spirit of the Holy Prophet
high, and to make
Muslims steadfast to the religion.
Verses 19 - 23
أَوَلَمُ يَرَوُا كَيْفَ يُبْدِئُ اللَّهُ الْخَلْقَ ثُمَّ يُعِيْدُه، ﴿ إِنَّ ذلِكَ عَلَى اللهِ
يَسِيْرٌّ ﴿١٩) قُلْ سِيْرُوا فِى الْأَرْضِ فَانْظُرُوا كَيْفَ بَدَآَ الْخَلْقَ ثُمَّ اللهُ