النص المفهرس

689
Surah Al-‘Ankabut : 29 : 24 - 27
يُنْشِئُ النَّشْاَةَ الْآخِرَةَ إِنَّ اللَّهَ عَلى كُلّ شَىْءٍ قَدِيْرٌ ﴿٢٠) يُعَذِّبُ
مَنْ يَّشَاءُ وَيَرْحَمُ مَنْ يَّشَآءُ، وَإِلَيْهِ تُقْلَبُونَ ﴿٢١﴾ وَمَآ أَنْتُمُ
بِمُعْجِيْنَ فِى الْأَرْضِ وَلاَ فِى السَّمَآءُ وَمَا لَكُمْ مِّنْ دُوْنِ اللّهِ مِنْ
وَّلِيّ وَّلاَ نَصِيُرٍ ﴿٢٢﴾ وَالَّذِيْنَ كَفَرُوْا بِأَيْتِ اللهِ وَلِقَائِهَ أُوْلَئِكَ
يَئِسُوا مِنْ رَّحُمَتِىُ وَأُوْلَئِكَ لَهُمُ عَذَابٌ أَلِيُمْ ﴿٢٣﴾
Did they not see how Allah originates the creation, then
He will do it again. Surely this is easy for Allah. [19]
Say, "Go about in the land and look how He has
originated the creation. Then Allah will create the
subsequent creation. Surely Allah is powerful to do
everything." [20] He punishes whom He wills and has
mercy on whom He wills. And to Him you are to be
turned back. [21] And you are not (able) to frustrate
(Allah) neither in the earth nor in the sky. And, apart
from Allah, you have neither a protector nor a helper.
[22] And those who deny the signs of Allah and meeting
with Him, those will despair of My mercy, and those are
the ones for whom there is a painful punishment. [23]
Commentary
The infidels of Makkah believed that it is Allah who has created the
whole universe, but they deemed it impossible that the people will be
resurrected after they once die. The present verses have described the
fallacy of their view. It is stated that repeating the process of creation is
much easier than its origination. It is strange that these infidels do
believe that Allah has originated the creation, but they deny His power
to do it again, while the latter is easier than the former. Then verse 20 has
induced them to look around them to appreciate the splendors of the
creation, so that they may apprehend that the One who has originated
this marvelous creation can easily repeat the process. After establishing
the Resurrection, the last three verses describe the punishment for those
who deny it.
Verses 24 - 27
فَمَا كَانَ جَوَابَ قَوْمِةٍ إِلَّ أَنْ قَالُوا اقْتُلُوُهُ أَوْ حَرِّقُوُهُ فَانْجُهُ اللهُ مِنَ

690
Surah Al-‘Ankabut : 29 : 24 - 27
النَّارِ * إِنَّ فِىُ ذلِكَ لَايْتٍ لِّقَوُم ◌ُؤْمِنُونَ ﴿٢٤﴾ وَقَالَ إِنَّمَا اتَّخَذْتُمُ
مِّنْ دُونِ اللهِ أَوْثَانًا ( مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيْوةِ الدُّنْيَاءُ ثُمَّ يَوْمَ الْقِيْمَةِ
يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَّيَلْعَنُ بَعْضُكُمْ بَعْضًاُ وَّمَأُوتِكُمُ النَّارُ وَمَا
لَكُمْ مِّنْ تُصِرِيْنَ ﴿٢٥)﴾ فَأَمَنَ لَهُ لُوْطٌ، وَقَالَ إِّى مُهَاجِرٌّ إِلَى رَبِّىُءُ
إِنّهُ هُوَ الْعَزِيزُ الْحَكِيُمُ ﴿٢٦﴾ وَوَهَبْنَالَةَ اِسْحِقَ وَيَعْقُوُبَ وَجَعَلْنَا فِىُ
ذُرِّيَّتِ النُّبُوَّةَ وَالْكِنْبَ وَأَتَيْنْهُ أَجْرَهُ فِى الدُّنْيَاء وَإِنَّهُ فِى الْآخِرَةِ لَمِنَ
الصُّلِحِيْنَ ﴿٢٧﴾
So, the response of his (Ibrahim's) people was none but
that they said, "Kill him" or "Burn him". So Allah saved
him from the fire. Surely in this there are signs for a
people who believe. [24] And he (Ibrahim) said, "You
have taken to idols instead of Allah, only because of
love (you have) with each other in the worldly life. Then
on the Day of Judgment you will reject each other and
will curse one another. And your abode is the Fire, and
you will have no helpers." [25] So Lut believed in him
and he (Ibrahim) said, "I am going to leave my homeland
towards my Lord. Surely He is the Mighty, the Wise. [26]
And We granted him Ishaque and Ya'qub and assigned to
his progeny prophethood and book, and gave him his
reward in the world; and of course he, in the Hereafter,
is one of the righteous. [27]
Commentary
(So Lut believed in him and he (Ibrahim) فَامَنَ لَهْ لُوُطْ وَقَالَ إِنِّىُ مُهَاجِرٌ إِلَى رَبِىُ
said, "I am going to leave my homeland towards my Lord. - 29:26).
Sayyidna Lut Se was the nephew of Sayyidna Ibrahim 8 9. He was
the very first one to accept faith after watching the miracle of Ibrahim
Kell in the fire of Namrud. When Sayyidna Ibrahim all planned to
migrate from his hometown, Kutha - a township of Kufah - along with his
wife Sayyidah Sara, who was his cousin and had accepted Islam, and Lut
That is 'I am going to leave my homeland .إنّى مُهَاجِرٌ إِلَى رَبِّى he said, الشَّيْرة
toward my Lord' It meant that he wanted to go to some place where there
was no obstacle in worshipping Allah.

691
Surah Al-‘Ankabut : 29 : 28 - 35
Ibrahim An-Nakha'i and Qatadah ll be, are of the opinion
that this sentence was said by Sayyidna Ibrahim CUI, because the next
sentence, i.e ◌َوَوَهَبْنَالَه إِسُحْقَ وَيَعْقُوُب (And We granted him Ishaque and Ya'qub)
is pointing certainly toward Sayyidna Ibrahim SCH. However, some other
commentators are of the view that
I am going to leave my) (انىُ مُهَاجرٌ)
homeland) was said by Lut Ml. But in the present context, the former
explanation appears more appropriate. Although Lut & El had
accompanied Sayyidna Ibrahim &da during this journey, but being
subordinate to him, his separate mention was not called for, like Sayyidah
Sarah, who was subordinate to Sayyidna Ibrahim &CE, was not
mentioned separately.
First prophetic migration in world's history
Sayyidna Ibrahim & was the first prophet who had to migrate from
his hometown for the sake of religion. He underwent this migration at the
age of 75 years. (Qurtubi).
The reward for some actions is bestowed in this world as well
And gave his reward in the world - 29:27). That is, 'We) أتَيُنْهُ أَجُرَهُ فِى الدُّنْيَا
rewarded Ibrahim for his sacrifices in the way of Allah and righteous
actions in this world also'. He is made popular and the Imam among the
people of the world. He is respected by all alike, whether Jews, Christians
or idol worshippers. In the Hereafter he will be among the Salihin
(righteous) of the Paradise. It clarifies that although the real reward for
good deeds will be awarded in the Hereafter, but a small part of it is also
given in this world. Some authentic ahadith have also described about
the award of benefits in this world against good deeds, and depraved
outcome of the bad deeds. Maulana Hakim-ul-Ummah Jws dl us, has put
together all such acts in his booklet 'Jaza'-ul-A'mal' (JuAyIA;).
Verses 28 - 35
وَلُوُطًا إِذْ قَالَ لِقَوْمِةٍ إِنَّكُمْ لَتَأْتُوُنَ الْفَاحِشَةَ مَا سَبَقَكُمُ بِهَامِنْ آَحَدٍ
مِّنَ الْغَلَمِيْنَ ﴿٢٨﴾ أَئِنَّكُمْ لَتَأْتُوُنَ الرِّجَالَ وَتَقْطَعُونَ السَّبِيْلَ!
وَتَأْتُوُنَ فِىُ نَادِيْكُمُ الْمُنْكِّرَ ، فَمَا كَانَ جَوَابَ قَوْمِةٍ إِلَّ أَنْ قَالُوا
اْتِنَا بِعَذَابِ اللّهِ إِنْ كُنْتَ مِنَ الصُّدِقِيْنَ ﴿٢٩﴾ قَالَ رَبِّ انْصُرُنِىُ

692
Surah Al-‘Ankabut : 29 : 28 - 35
y
عَلَى الْقَوْمِ الْمُفْسِدِيْنَ ﴿٣٠﴾ وَلَمَّا جَآءَتْ رُسُلُنَآ إِبْرِهِيُمَ بِالْبُشْرِى
قَالُوا إِنَّا مُهْلِكُوًا أَهْلٍ هذِهِ الْقَرْيَةِ" إِنَّ أَهْلَهَا كَانُوا ظُلِمِينَ ﴿٣١)
قَالَ إِنَّ فِيْهَا لُوْطَاء قَالُوا نَحْنُ أَعْلَمُ بِمَنْ فِيْهَا رَسُلَنْتَجِيَنَّهُ وَأَهْلَة إِلَّا
امْرَأَتَه ◌ُ كَانَتُ مِنَ الْعِبِرِينَ ﴿٣٢﴾ وَلَمَّآ أَنْ جَاءَتُ رُسُلُنَا لُوطًا
◌ِىْءَ بِهِمْ وَضَاقَ بِهِمْ ذَرْعًا وَقَالُوا لَاتَخَفُ وَلَاتَحْزَنُ عن إِنَّا
مُنَجُّوْكَ وَأَهْلَكَ إِلَّ امْرَاتَكَ كَانَتْ مِنَ الْغُبِرِيْنَ ﴿٣٣) إِنَّا مُنْزِلُونَ
عَلَىّ أَهْلِ هُذِهِ الْقَرْيَةِ رِجُزًّا مِّنَ السَّمَآءِ بِمَا كَانُوا يَفْسُقُونَ ﴿٣٤﴾
وَلَقَدْ تَّرَكُنَا مِنْهَآَ يَّةٌ بَيْنَةٌ لِّقَوْمٍ يَّعْقِلُونَ ﴿٣٥)
And (We sent) Lut when he said to his people, "Indeed
you commit the shameful act that no one in the worlds
has ever preceded you in it. [28] Is it (not) a fact that
you go for men (to satisfy your lust) and rob the
wayfarer and commit evil in your gathering?" So the
answer of his people was none but that they said,
"Bring us Allah's punishment, if you are one of the
truthful." [29] He said, "My Lord, help me against the
people who make mischief." [30]
And when Our messengers came to Ibrahim with the
good news, they said, "We are going to destroy the
people of this town. Surely its people have been
transgressors." [31] He said, "There is Lut in it." They
said, "We know well who is in it. We will certainly save
him and his family except his wife who will be among
those remaining behind." [32] And when Our messengers
came to Lut, he grieved for them and his heart was
straitened because of them, but they said, "We are going
to save you and your family, except your wife who will
be among those remaining behind. We are going to bring
down on the people of this town a punishment from the
sky, because they used to act sinfully." [34] And We left
from it (the town) an evident sign for a people who
understand. [35]
Commentary
And [We sent] Lut when he said to his) وَلُوطًا إِذْ قَالَ لِقَوْمِةٍ إِنَّكُمُ لَتَأْتُوُنَ الْفَاحِشَةَ

693
Surah Al-‘Ankabut : 29 : 36 - 44
people, "Indeed you commit the shameful act - 29:28). Here Sayyidna Lut
SkEll has described three vicious sins of his people. One, unnatural offence
of man with man; two, highway robbery against travelers; and three,
commitment of sin openly before others in their group meetings. There is
no specification of the third sin in the Holy Qur'an. Thus, it is deduced
that every sin, which is a sin in its own right, if committed openly with
indifference, it becomes a double sin, irrespective of the type of sin. At this
point, some Imams of Tafsir (exegesis) have listed all such sins, which
these wretched persons used to commit in their meetings. For instance,
throwing stones on travelers and making fun of them, as Umm Hani'ye
Que & reports it in a hadith. Other commentators have reported that
these insolent people were in the habit of committing sins openly before
all others.
Out of the three sins mentioned in this verse the first one is most
disgusting, which was never committed before in the whole world, and
even wild beasts abstain from it. The entire ummah is unanimous on
that it is a worse sin than adultery. (Ruh)
Verses 36 - 44
وَإِلَى مَدْيَنَ آَخَاهُمُ شُعَيْبًا " فَقَالَ يُقَوْمِ اعْبُدُوا اللّهَ وَ ارُجُوا الْيَوْمَ
الْآخِرَ وَلَا تَعْثَوْا فِى الْأَرْضِ مُفْسِدِيْنَ ﴿٣٦﴾ فَكَذَّبُوُهُ فَأَخَذَتُهُمُ
الرَّجُفَةُ فَصُبَحُوا فِىُ دَارِهِمْ جِئِمِيْنَ ﴿٣٧﴾ وَعَادًا وَّ ثَمُوُدَا وَقَدْ تَبَيِّنَ
لَكُمْ مِّنْ مَّسْكِنِهِمْ فَ وَزَيِّنَ لَهُمُ الشَّيْظِنُ أَعْمَالَهُمْ فَصَدَّهُمُ عَنِ
السَّبِيْلِ وَكَانُوا مُسْتَبْصِرِيْنَ ﴿٢﴾ وَقَارُوُنَ وَفِرْعَوْنَ وَهَامَنَ قَد
وَلَقَدْ جَآءَهُمُ مُّوُسِى بِالْبَيِّئْتِ فَاسْتَكْبَرُوْا فِى الْأَرْضِ وَمَا كَانُوا
سْبِقِيْنَ ﴿٣٩﴾ فَكُلّا أَخَذُنَا بِذَنْبِهِ، فَمِنْهُمُ مَّنْ أَرْسَلْنَا عَلَيْهِ حَاصِبًا؟
وَمِنْهُمُ مَّنْ آَخَذَتُهُ الصَّيْحَةُ وَمِنْهُمُ مَّنْ خَسَفْنَا بِهِ الْأَرْضَ، وَمِنْهُمْ
مَّنْ أَغْرَقْنَاءُ وَمَا كَانَ اللهُ لِيَظْلِمَهُمْ وَلَكِنْ كَانُوا أَنْفُسَهُمُ يَظْلِمُونَ
﴿٤﴾ مَثَلُ الَّذِيْنَ اتَّخَذُوا مِنْ دُونِ اللهِ أَوْلِيَاءَ كَمَثَلِ الْعَنْكُبُوُنِ ◌ّ

694
Surah Al-‘Ankabut : 29 : 36 - 44
﴿ إِنَّخَذَتُ بَيْتَاء وَإِنَّ أَوْهَنَ الْبُيُوتِ لَبَيْتُ الْعَنْكُبُوُتِ ) لَوْ كَانُوا
يَعْلَمُوْنَ ﴿٤١﴾ إِنَّ اللهَ يَعْلَمُ مَا يَدْعُونَ مِنْ دُوْنِهِ مِنْ شَىْءٍ*
وَهُوَ الْعَزِيزُ الْحَكِيُمُ ﴿٤٢﴾ وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِّ وَمَا
يَعُقِلُهَا إِلاَّ الْغِلِمُونَ ﴿٤٣﴾ خَلَقَ اللَّهُ السَّمُوتِ وَالْأَرْضَ بِالْحَقِّءُ إِنَّ
فِىُ ذلِكَ لَآيَةٌ لِلْمُؤْمِنِينَ ﴿٤٤﴾
And (We sent) to Madyan their brother Shu aib. So he
said, "O my people, worship Allah and expect the Last
Day and do not roam about in the land as mischief
makers." [36] So they belied him, then they were seized
by the earthquake and they remained in their homes
lying on their faces. [37] And (We destroyed) 'Ad and
Thamud, and it is visible to you through their
dwellings. And the Satan had beautified for them their
deeds, so he prevented them from the (right) way,
though they were people of insight. [38] And (We also
destroyed) Qarun and the Pharaoh and Haman. And
surely Musa came to them with clear signs; so they
acted arrogantly on the earth, and were not (able) to
escape. [39] Thus each one of them We seized for his sin.
So to some of them We sent a violent wind; and some of
them were seized by a Cry; and some of them We made
to sink in the earth; and some of them We drowned. And
Allah was not to do injustice to them, but they used to
do injustice to their own selves. [40]
The example of those who have taken to patrons other
than Allah is like the spider that has made a house. And
surely the weakest of houses is the house of the spider.
If only they know. [41] Surely, Allah knows whatever
thing they invoke beside Allah, and He is the Mighty,
the Wise. [42] And these examples We site for people,
and no one understands them except the knowledgeable
ones. [43] Allah has created the heavens and the earth
with truth. Surely in this there is a sign for the
believers. [44]
Commentary
The stories of the earlier people, that are mentioned in these verses

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Surah Al-‘Ankabut : 29 : 36 - 44
briefly, have been related in detail in the previous Surahs. For instance,
the story of Shu aib &cell, and those of 'Ad and Thamud have been related
in Surahs Al-A'raf and Hud, and the incidents of Qarun, Haman, and the
Pharaoh have just passed in Surah Al- Qaşaş.
They were people of insight - 29:38). This word is derived) وَكَانُوا مُسْتَبْصِرِيْنَ
from Istibşar, which means sight; and Mustabsir is used for observer. The
meaning of this sentence is that those who insisted on infidelity and shirk
(associating partner with Allah) and got themselves involved in perdition
and Allah's wrath were no fools or insane. They were very clever having
insight, but their intelligence and sagacity was confined to mundane
considerations. They did not realize that there would be a day of
reckoning for all good and bad actions, when there would be complete
justice, because the cruel and the oppressors move about in this world
without hindrance, but those oppressed and afflicted are compelled to
endure injustice. The day this injustice will finish and justice will be the
order of the day is called the Hereafter. They are at a loss to comprehend
this bit.
The same subject is coming ahead in Surah Ar-Rum, where it is said
They know what is superficial of) يَعْلَمُونَ ظَاهِرًا مِّنَ الْحَيْوةِ الدُّنْيَا وَهُمُ عَنِ الْآخِرَةِ هُمْ غْفِلُوْنَ
the worldly life, but of the Hereafter they are negligent. - 30:7). .
وَكَانُوا مُسْتَبْصِرِينَ Some commentators have interpreted the meaning of
(They were people of insight) that these people did have faith in their
heart and did understand well the necessity of the Day of Judgment, but
the mundane considerations had compelled them to reject it.
And surely the weakest of houses is the house) وَإِنَّ أَوْهَنَ الْبُيُوتِ لَبَيْتُ الْعَنْكَبُوُتِ
of the spider - 29:41). 'Ankabut (") is the Arabic language equivalent
for spider. There are different species of spiders. Some of them live
underground. Apparently those are not meant here. Instead the specie of
spider meant here is the one which weaves web for itself, and stays
suspended in it. It attracts and kills flies in the cobweb. Among all the
known types of nests, dens and other abodes of animals, the spider's web
is the weakest. Even a mild breeze can break its threads. This verse has
described those who worship and place their trust in any one other than
Allah, are like the web of spider, which is extremely weak. The trust of
those who depend on idols or any human is as weak and fragile as the

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Surah Al-‘Ankabut : 29 : 36 - 44
trust of a spider on its web.
Ruling
Scholars have different viewpoints in the matter of killing of spiders
and removing of cobwebs from the houses. Some do not like it, because at
the time of hijrah the spider weaved its web at the mouth of the cave
Thaur, and thus made a place of respect for itself. Khatib has reported
that Sayyidna 'Ali
had prohibited its killing. But Tha'labi and Ibn
'Ațiyyah have quoted a narration, again from Sayyidna 'Ali 4
that says
Clean your homes from the web of) طَهِّرُوا بُيُوتَكُمُ مِّنُ نَسْجِ الْعَنْكَبُوُتِ فَإِنَّ تَرُكّه، يُورِثُ الْفَقْرَ
the spider, because its retaining causes poverty.)The chain of the
narrators of both these reports is not reliable, but the second narration
draws credence from other narrations in which keeping of homes clean is
stressed. (Rūp ul-Ma'ani)
And these examples We cite for) وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِّ وَمَا يَعْقِلُهَا إِلَّ الْعِلِمُونَ
people, and no one understands them except the knowledgeable ones. -
29:43). After comparing the weakness of the gods of disbelievers with
cobweb, it is stressed that Allah Ta'ala provides such clear examples to
elucidate the truth of Oneness. But only knowledgeable persons draw
benefit from them, and the people at large do not ponder, so that they
could also understand the truth.
Who is knowledgeable in the sight of Allah?
Imam Baghawi has quoted with his own sanad (chain of narrators) a
report from Sayyidna Jabir 400 that the Holy Prophet
recited this verse
and said 'knowledgeable is the one who ponders over Allah's message,
and acts in obedience to Him, and keeps away from the deeds that annoy
Him'.
This explains that one does not become knowledgeable in the sight of
Allah only by developing some understanding of Qur'an and hadith. To
be on that high pedestal one needs to give a continual careful thought to
Qur'an, and then lead a life conforming to Qur'anic teachings.
Musnad of Ahmad has reproduced a narration of Sayyidna 'Amr Ibn
Al-‘Aş 4
that he said he had learnt one thousand amthal (maxims or
examples) from the Holy Prophet 5. After reproducing this narration,
Ibn Kathir has observed that it was a great honour for Sayyidna 'Amr
Ibn Al-'Aş
, because those who understand the examples (Amthal)

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Surah Al-‘Ankabut : 29 : 45
given by Allah Ta'ala and His messenger are termed by the present verse
as knowledgeable.
Sayyidna 'Amr Ibn Murrah
has said that he felt very bad
whenever he came across any such verse of the Holy Qur'an, which he
وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ وَمَا يَعْقِلُهَا could not understand, because Allah has said
LJI y! (And these examples We cite for people, and no one understands
them except the knowledgeable). (Ibn Kathir).
Verse 45
أُتْلُ مَآ أُوْحِىَ إِلَيْكَ مِنَ الْكِتْبِ وَأَقِمِ الصَّلوَةَ - إِنَّ الصَّلْوَةَ تَنْهَى عَنِ
الْفَحْشَآءِ وَالْمُنْكَرٍ* وَلَذِ كُرُاللهِ أَكْبَرُءُ وَاللَّهُ يَعْلَمُ مَاتَصْنَعُونَ ﴿٤٥﴾
And recite (O Muhammad) what is revealed to you of the
Book and establish Şalah. Surely Salah restrains from
shamelessness and evil. And indeed remembrance of Allah
is the greatest (thing). And Allah knows what you do. [45]
Commentary
- And recite (O Muhammad) what is revealed to you) أُتُلُ مَا أُوْحِىَ إِلَيُكَ
29:45). In the previous verses some incidents of a few prophets and their
people were related, in which some rebellious infidels were also
mentioned, who faced various divine punishments. There were also some
words of solace for the Holy Prophet
¿, and consolation for the believers,
in that how the earlier prophets had endured various types of hardships.
There was also persuasion for continuing the work of teaching and
preaching, and not to lose heart under any circumstances.
A brief but comprehensive formula for the reform of people
In the above verses the Holy Prophet
is advised a brief but
comprehensive formula for inviting people towards Allah. If acted upon,
this formula opens the avenues leading to practicing religion with all its
precept, and the natural hurdles that come in the way in practicing it are
removed easily. This elixir formula is made up of two parts; one is the
recitation of the Holy Qur'an, and the other, establishment of prayers.
Although the real object here was to make all people adhere to the two
basics, but for the sake of persuasion and emphasis, the Holy Prophet
was directed first to practice them, because it was much easy for the

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Surah Al-‘Ankabut : 29 : 45
followers to act upon the teachings of Islam when they saw the Holy
Prophet
practicing it.
Out of the two components of the formula, recitation of Qur'an is the
spirit behind and foundation of every thing. The next in order is the
establishment of prayers, which has been selected for mentioning here to
the exclusion of all other acts and obligations. The wisdom behind placing
prayer above all other worships has also been explained that it keeps one
away from shameless and obscene acts. The prayer is supreme among all
the worships and obligations in its own right, and is a pillar to the
religion. Fahsha' are all those shameless and obscene acts and utterances
that are regarded bad and vile in all societies, no matter Islamic or
non-Islamic, for instance, adultery, murder, abduction, robbery, lying, etc.
Munkar (translated above as 'evil') is that act or utterance on which there
is unanimity of opinion of all religious jurists as being impermissible or
haram. Therefore, if there is a difference of opinion by the religious
jurists, no one of the two views can be regarded as munkar. The two
words, fahasha' and munkar, encompass in them all the crimes, and sins -
both open and concealed - which are mischievous by themselves and a
great hurdle in the way of righteous deeds.
How does prayer stop from all sins?
According to innumerous authentic ahadith, this verse means that
there is a peculiar effect of the establishment of salah (prayer) that
whoever performs it stops committing sins, provided it is not offered just
for the sake of offering. One should offer prayers strictly in accordance
with the wordings of Qur'an, that is for its iqamah (establishment). The
meaning of iqamah of Salah is to perform it both inwardly and outwardly
with the manners and mores the Holy Prophet
used to perform. All
along his life, he stressed that the body, clothes and the place of offering
prayer should be clean. Offering prayer in congregation, and to perform
all actions in line with Sunnah are outward mores of the prayer. As for
inward mores, one should stand in prayer with fear of Allah and humility
in a manner that he is begging from Him. The one who establishes
prayer, Allah Ta'ala graces him with Divine help to tread the righteous
path, and to keep away from all types of sins. If someone does not get rid
of sins despite offering prayers, then there is some flaw in his prayers. It
is mentioned in a hadith reported by Sayyidna 'Imran Ibn Husain

699
Surah Al-‘Ankabut : 29 : 45
إِنَّ الصَّلوةَ that the Holy Prophet was asked about the sense of the verse
- Surely, Salah restrains from shamelessness and evil) تَنْهَى عَنِ الْفَحْشَآءِ وَالْمُنْكَرِ
مَنْ لَّمْ تَنْهَهُ صَلوْتُه، عَنِ الْفَحْشَآءِ وَالْمُنْكَرٍ فَلاَ صَلوةً لَه ,The Holy Prophet Replied .(29:45
That is if (رواه ابن أبى حاتم بسنده عن عمران بن حُصَين والطبرانى من حديث أبى معاوية)
anyone's prayer did not stop him from his sins then his prayer is nothing'.
Sayyidna Ibn Mas'ud 4
has reported that the Holy Prophet >> once
said ◌َلاَ صَلوَةَ لِمَنُ لَّمْ يُطِعِ الصَّلوة (Ibn Jarir), that is 'one who does not obey his
prayer his prayer is nothing'. The obedience of prayer is that one should
keep away from sins (fahsha' and munkar).
While interpreting this verse Sayyidna Ibn 'Abbas 4
has said that if
someone's prayer does not make him do the righteous deeds and prevent
from sins, then such a prayer would draw him even farther from Allah
Ta'ala.
Ibn Kathir has reproduced all the three narrations in one place and
has concluded that these ahadith are not marfu' which means that these
words are not the words spoken by the Holy Prophet
but are the
expositions put forward in explaining this verse by the three scholars
namely, 'Imran Ibn Husain, 'Abdullah Ibn Mas'ud, and Ibn 'Abbas
Sayyidna Abu Hurairah 4
has reported in a narration that someone
came to the Holy Prophet
and said 'a person offers tahajjud (night
prayer) at night, and steals after the day break'. The Holy Prophet
replied, 'The prayer will soon desist him from stealing'. (Ibn Kathir). Some
other narrations have also related that after this remark from him he
stopped stealing.
Answer to a doubt
Some persons express their doubt that many a people offer prayers
regularly and yet indulge in grave sins, which apparently looks in conflict
with this verse. Some have replied to this doubt by explaining that Salah
forbids those offering prayers from sins, but it is not necessary that all
take up the advice in right earnest, and stop committing sins. After all
Qur'an and hadith also desist every one from committing sins, yet many
do not pay any attention to the advice, and do not refrain from sinning.
But most commentators have explained that the verse is not in the
form of a command, but it is the effect of prayer, which desists those who

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offer their prayers regularly from committing sins, by Divine help. But if
one is not graced with the Divine help to get rid of sins, it means that
there is some flaw in his prayers, and he has not been able to fulfill the
requirements of iqamah of Salah. Above referred ahadith also endorse
this view.
And indeed remembrance of Allah is the) وَلَذِكُرُ اللَّهُ أَكْبَرُ وَاللَّهُ يَعْلَمُ مَا تَصُنَعُوْنَ
greatest (thing). And Allah knows what you do. - 29:45). Here
remembrance of Allah could mean the remembrance carried out in the
prayer or otherwise is supreme. The other meaning of the word could be
that when His servants remember Him, it is His promise that He too
remembers them before angels ◌ْفَاذْكُرُوُنِى أَذْكُرُكُم (Remember Me, and I will
remember you - 2:152). For the servants who worship Allah it is the
biggest blessing. Many a companions and the generation that followed
them have endorsed this interpretation. Ibn Jarir and Ibn Kathir have
also preferred this view. There is also an allusion under this view that the
real reason of getting rid of sins through prayers is that Allah Ta'ala also
remembers the servant at that time before the angels. Thus its
auspiciousness relieves him from his sins.
Verses 46 - 55
وَلَا تُجَادِلُوَّا أَهْلَ الْكِتْبِ إِلَّ بِالَّتِىُ هِىَ أَحْسَنُ ،مد إِلَّ الَّذِيْنَ
ظَلَمُوا مِنْهُمْ وَقُوْلُوَّ امَنَّا بِالَّذِىّ أَنْزِلَ إِلَيْنَا وَأَنْزِلَ إِلَيْكُمُ وَإِلَّهُنَا
وَإِلْهُكُمْ وَاحِدٌ وَّنَحْنُ لَهْ مُسْلِمُونَ ﴿٤٦﴾ وَكَذلِكَ انْزَلْنَآ إِلَيُكَ
الْكِتْبَ، فَالَّذِيْنَ اتَيْئُمُ الْكِتْبَ يُؤْمِنُوْنَ بِهِ وَمِنْ هَؤُلاءِ مَنْ يُّؤْمِنُ
بِهُ وَمَا يَجْحَدُ بِأْتِنَآ إِلاَّ الْكُفِرُونَ ﴿٤٧﴾ وَمَا كُنْتَ تَتْلُوا مِنْ قَبْلِهِ
مِنْ كِتْبٍ وَلَا تَخُطُّهُ بِيَمِيْنِكَ إِذَا لََّرْتَابَ الْمُبْطِلُونَ ﴿٤٨) بَلْ
هُوَائِتْ، بَيِّنْتُ فِى صُدُوْرِ الَّذِيْنَ أُوْتُوا الْعِلْمَ* وَمَا يَجْحَدُ بِنَا إِلاَّ
الظُّلِمُوْنَ ﴿٤٩﴾ وَقَالُوا لَوْلَآ أَنْزِلَ عَلَيْهِ أَيْتَ مِّنُ رَّبِّهِ * قُلُ إِنَّمَا الْأَيْتُ
عِنْدَ اللهِ ، وَإِنَّمَا أَنَا نَذِيْرٌ مُّبِيْنٌ ﴿ .. ﴾ آَوَلَمْ يَكْفِهِمُ أَنَّ أَنْزَلْنَا عَلَيْكَ

701
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الْكِتْبَ يُتُلِى عَلَيْهِمُءُ إِنَّ فِىُ ذَلِكَ لَرَحُمَةٌ وَّذِكُرِى لِقَوْمِ يُّؤْمِنُونَ
﴿٢°﴾ قُلُ كَفىْ بِاللّهِ بَيْنِىُ وَبَيْنَكُمْ شَهِيْدًاٌ يَعْلَمُ مَا فِى السَّمُوتِ وَ
الْأَرْضِ، وَالَّذِيْنَ أَمَنُوا بِالْبَاطِلِ وَكَفَرُوْا بِاللّهِ " أُولَئِكَ هُمُ
الْحَسِرُونَ ﴿٥٢﴾ وَيَسْتَعْجِلُوْنَكَ بِالْعَذَابِ ، وَلَوْلَا اَجَلٌ مُّسَمِّى
أَجَاءَ هُمُ الْعَذَابُ ، وَلَيَأْتِنَّهُمْ بَغْتَةً وَّهُمُ لاَيَشْعُرُوْنَ ﴿٥٣﴾
يَسْتَعْجِلُوْنَكَ بِالْعَذَابِ ، وَإِنَّ جَهَنَّمَ لَمُحِيْطَةٌ بِالْكُفِرِيْنَ ﴿٤﴾
يَوْمَ يَغْشُهُمُ الْعَذَابُ مِنْ فَوْقِهِمْ وَمِنْ تَحْتِ آَرْجُلِهِمْ وَيَقُوْلُ ذُوْقُوْا
مَا كُنْتُمْ تَعْمَلُونَ ﴿٥٥﴾
And do not debate with the people of the Book unless it
is in the best way, except those from them who commit
injustice. And say, "We believe in what is sent down to
us and sent down to you, and our God and your God is
One, and to Him we submit (ourselves)." [46]
And in the same way We have sent down the Book to
you. So those to whom We have given the Book believe
in it. And from these (the people of Makkah) there are
ones who believe in it. And no one rejects Our verses
except the infidels. [47] And you have never been reciting
any book before this, nor have you been writing it with
your right hand; had it been so, the people of falsehood
would have raised doubts. [48] But it (the Qur'an) is
clear verses in the hearts of those who are given
knowledge. And no one rejects our verses except the
wrongdoers. [49] And they said, "Why is it that no signs
(miracles) have been sent down to him from his Lord?"
Say, "Signs are only with Allah, and I am only a plain
warner." [50] Is it not sufficient for them that We have
sent down to you the Book that is being recited to
them? Surely in it there is mercy and advice for a
people who believe. [51]
Say, "Allah is enough as a witness between me and you.
He knows what is in the heavens and the earth. And
those who believe in falsity and do not believe in Allah,

702
Surah Al-‘Ankabut : 29 : 46 - 55
those are the losers. [52] And they ask you to bring the
punishment soon. And had there not been an appointed
time, the punishment would have come to them. And it
will surely come to them suddenly while they will not
be aware. [53] And they ask you to bring the punishment
soon. And surely the Jahannam is going to overwhelm
the disbelievers, [54] the Day when the punishment will
envelop them from above them and from under their
feet and He (Allah) will say, "Taste what you used to do."
[55]
Commentary
And do not debate with) وَلَا تُجَادِلُوّا أَهْلَ الْكِتَبِ إِلَّ بِالَّتِى هِىَ أَحْسَنُ قَ صلى إِلَّ الَّذِيْنَ ظَلَمُوا
the people of the Book unless it is in the best way, except those from them
who commit injustice. - 29:46). It means that if one has to get involved in a
discussion or debate with the people of the book, he should present his
arguments in an affable manner. For instance, it is prudent to answer an
impudent remark with politeness, the rage with mildness, and uncivilized
tumult with dignified speech.
except those from them who commit injustice - 29:46). But) إِلاَّ الَّذِيْنَ ظَلَمُوا.
those who wronged you in that they stuck to their stubbornness and
obstinacy in return to your dignified gentle speech, they do not deserve
this kindness from you. If you give them tit for tat, you are justified,
although it is still preferable that they are not replied with rudeness for
rudeness, and cruelly for their cruelty. Rather they be treated with
courtesy for their rudeness, and with fairness for their unfairness. Some
وَإِنْ عَاقَبْتُمْ فَعَاقِبُوا بِمِثْلٍ مَاعُوُقِبْتُمُ بِهِ وَلَئِنُ :other Qur'anic verses elaborate this advice
That is, you are entitled to take revenge of their :(16:126) صَبَرْتُمُ لَهُوَ خَيْرٌ لِّلِصُبِرِيْنَ
injustice in equal manner, 'but if you opt for patience, it is definitely much
better for those who are patient'.
The advice given in this verse for a polite and dignified treatment in
the case of a debate with the people of the book is also accorded in Surah
An-Nahl with regard to the pagans. At this place the people of the book
are especially identified for the reason given right after this. That is, if
they were to ponder, there is a great deal common in the two faiths, which
قُوُلُوا مَنَّا بِالَّذِىِّ أُنْزِلَ إِلَيْنَا وَأُنْزِلَ إِلَيْكُمْ should help them accept Islam. Hence it is said
(And say: We believe in what is sent down to us and sent down to you -
29:46). It means that the Muslims should tell the people of the book at the

703
Surah Al-‘Ankabut : 29 : 46 - 55
time of argument 'we have faith in the revelations sent to us through our
Prophet 3, and also on those revelations which were sent to you through
your prophets. Hence, you have no reason for any hostility against us'.
Does this verse endorse the authenticity of Torah and Injil in
their present form?
The manner in which this verse endorses the belief of Muslims in
Torah and Injil is their general faith in them, as they were revealed in
their original form. It means that whatever Allah Ta'ala had revealed in
these books, they had faith in that. It does not mean that they have faith
in their altered and distorted form of the text as well. Many of the
alterations were made in the books even before the time of the Holy
Prophet
, and many more were carried out later. This work on
amendments has not ceased yet. Muslims have faith only on that part of
Torah and Injil that were revealed on Sayyidna Musa del and Sayyidna
'Isa' XE
respectively. The altered part of the books is excluded from that.
Torah and Injil in their present form can neither be believed nor
rejected altogether
It is recorded in Sabih Al- Bukhari that Sayyidna Abu Hurairah
has reported that the People of the Book used to read Torah and Injil in
their original language, Hebrew, but for Muslims they would relate only
its translation in Arabic. the Holy Prophet
instructed the Muslims in
this regard that they should neither believe nor reject what they (Jews
المَنَّا بِالَّذِىِّ أُنْزِلَ إِلَيْنَا وَأَنْزِلَ إِلَيْكُمُ and Christians) tell them, and instead simply say
(We believe in what is sent down to us and sent down to you - 29:46). That
is 'We have symbolic faith in that what was revealed on your prophets,
but what you are telling us we do not consider it as authentic. Therefore,
we abstain from endorsing or rejecting it'.
The status of the narrations of the People of the Book quoted by the
commentators in their commentaries is also the same. The object of their
reproduction in the commentaries is meant to highlight their historical
position. They cannot be used for determining what is permitted (halal)
and what is not permitted (haram).
And you have) مَا كُنُتَ تَتْلُوا مِنْ قَبْلِهِ مِنْ كِتْبٍ وَلاَ تَخُطُّهُ بِيَمِيْنِكٍ إِذَا لَا رُتَابَ الْمُبْطِلُونَ
never been reciting any book before this, nor have you been writing it
with your right hand, had it been so, the people of falsehood would have

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Surah Al-‘Ankabut : 29 : 46 - 55
raised doubts. - 29:48). That is 'Before the revelation of the Qur'an you
could neither read nor write, rather you were unlettered (1 ). If it was
not so, and you were literate, then there could have been a possibility of
doubt for the infidels to put the blame that you were repeating what you
had read in the earlier books, Torah and Injil, and it was not a new
revelation sent down on you by way of prophethood.'
It was a great honour and miracle for the Holy Prophet
to be
unlettered
Allah Ta'ala had demonstrated so many evident and clear miracles to
prove the prophethood of the Holy Prophet
¿, and it was one of those
miracles that He made him unlettered. Neither he could read any thing
nor could he write at all. Forty years of his life were spent in this fashion
before the eyes of the people of Makkah. He did not have any
acquaintance with the People of the Book wherefrom he could have learnt
anything. In fact, there were no People of the Book living in Makkah.
Suddenly, at the age of forty years, such a speech started flowing from his
·mouth that was a miracle not only in its theme and meaning, but also in
the pinnacle of its eloquence.
Some scholars have tried to prove that he was unlettered in the
beginning, but later Allah Ta'ala taught him how to read and write. In
support of their contention they quote a hadith regarding the incident of
Hudaibiyah, which says that when the agreement between the Holy
Prophet
, and the infidels of Makkah was being written, it was started
by the Muslims with the words , مِنْ مُحَمَّدٍ عبد اللَّهِ وَرَسُولِه (From Muhammad, the
slave of Allah and His messenger). On this the disbelievers of Makkah
objected that his being the messenger of Allah was the real bone of
contention, and if they had accepted him as a messenger of Allah, there
would not have been any dispute among them. Therefore, they would not
accept the words 'and His messenger' along with his name. Sayyidna 'Ali
had written this agreement, so, the Holy Prophet
asked him to
erase it, to which he declined out of respect and reverence for him. Then
the Holy Prophet
took the paper in his own hand, and after erasing
the words 'His messenger' wrote ◌ِمِنْ مُحَمَّدٍ بُنِ عَبْد اللَّه (From Muhammad, the
son of 'Abdullah).
In this narration ,the act of writing has been attributed to the Holy
Prophet of which led some people to think that he knew how to write. But

705
Surah Al-‘Ankabut : 29 : 56 - 63
the correct position is that the act of writing was attributed to him in the
narration as a colloquial expression. It is a fairly common idiom spoken.
quite widely that if someone gets something written by an ascribe, the
writing is attributed to the former, even though he has not written it
himself. The other possibility is that Allah Ta'ala made him write this bit
miraculously on this occasion. Also, by writing just a few words, one
cannot be called a literate, but would still remain an unlettered.
Furthermore, it would not be an honour for him to be labelled as literate,
rather the honour is in him being an unlettered.
Verses 56 - 63
يُعِبَادِىَ الَّذِيْنَ أمَنُوْا إِنَّ أَرْضِىُ وَاسِعَةٌ فَإِيَّىَ فَاعْبُدُوُن ﴿٥٦﴾ كُلَّ
نَفْسٍ ذَآئِقَةُ الْمَوْتِ مَ ثُمَّ إِلَيْنَا تُرُجَعُونَ ﴿٥٧﴾ وَالَّذِيْنَ آمَنُوا وَعَمِلُوا
الصُّلِحْتِ لَنُبَوِّئَنَّهُمْ مِّنَ الْجَنَّةِ غُرَفًا تَجْرِىُ مِنْ تَحْتِهَا الْأَنْهُرُ
خْلِدِيْنَ فِيْهَا نِعُمَ اَجْرُالْعَمِلِيْنَ ﴿٥٨) الَّذِيْنَ صَبَرُوْا وَعَلَى رَبِّهِمُ
يَتَوَّلُوْنَ ﴿٥٩﴾ وَكَاَيِّنُ مِّنُ دَابَّةٍ لَّاتَحْمِلُ رِزْقَهَا ◌ُ اَللَّهُ يَرْزُقُهَا
وَرِيَّاكُمْ ◌ٌ وَهُوَالسَّمِيْعُ الْعَلِيُمُ ﴿٦٠﴾ وَلَئِنُ سَالْتَهُمْ مَّنْ خَلَقَ
السَّمْوَاتِ وَالْأَرْضَ وَسَخَّرَ الشِّمُسَ وَالْقَمَرَ لَيَقُوُلُنَّ اللَّهُ فَأَنَّى
يُؤْفَكُونَ ﴿٦١﴾ اَللَّهُ يَبْسُطُ الرِّزْقَ لِمَنْ يَّشَآءُ مِنْ عِبَادِهِ وَيَقْدِرُلَهِ، ،
إِنَّ اللَّهَ بِكُلِّ شَىْءٍ عَلِيْمْ ﴿٥٤﴾ وَلَئِنُ سَأَلْتَهُمُ مَّنُ نَّزَّلَ مِنَ السَّمَآءِ
مَآءٍ فَاحْيَابِ الْأَرْضَ مِنْ " بَعْدِ مَوْتِهَا لَيَقُوُلُنَّ اللّهُ قُلِ الْحَمْدُ لِلْهِ +
بَلُ أَكْثَرُهُمْ لاَيَعْقِلُونَ ﴿٢﴾
O My slaves who believe, surely My earth is vast. So,
Me alone you worship. [56] Every person has to taste
death, then to Us you are to be returned. [57] And those
who believe and do righteous deeds, We shall
accommodate them in mansions of the Paradise
beneath which rivers flow, where they will live for
ever. Excellent is the reward of the workers, [58] who

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observe restraint patiently and place their trust in
their Lord alone. [59]
And how many an animal there is that does not carry
its provision. Allah gives provision to it as well as to
you, and He is the All-Hearing, the All-knowing. [60] And
if you ask them as to who has created the heavens and
the earth and has subjugated the sun and the moon,
they will certainly say, "Allah". How then are they
driven aback? [61] Allah extends provision to whom He
wills from His slaves, and straitens it (for whom He
wills). Surely Allah knows every thing well. [62]
And if you ask them as to who sends down water from
the sky, then revives the land with it, they will
certainly say, "Allah". Say, "Praise belongs to Allah." But
most of them do not understand. [63]
Commentary
From the very beginning of this Surah until now the enmity of the
infidels toward Muslims, their rejection of the Oneness of God and
prophethood of the Holy Prophet
and putting hurdles in the way of
truth and believers were described. In the above verses a way out of this
entanglement is suggested in order to come out of the turmoil and spread
and propagate the truth, and establish justice - the common name for this
action is hijrah (migration).It means to leave the hometown and land
where one is forced to speak and act against the truth.
Command in connection with hijrah and removal of doubts
encountering in its way
Surely My earth is vast. So, Me alone you) إِنَّ ارُضِىُ وَاسِعَةٌ فَإِيَّایَ فَاعْبُدُونِ
worship - 29:56). Allah Ta'ala has made it clear that His land is very vast
and no one should have the excuse that he could not observe the Oneness
of Allah, and could not worship Him because in a certain city or country
the infidels were in power. It is made clear in these verses that the
Muslims should leave the land for the sake of Allah where they are forced
to get involved in infidelity and sin, and should try to find out a place for
living where they could abide by the commands of Allah Ta'ala, and
persuade others also to follow the same. This is what hijrah is all about.
During the course of migration one is likely to encounter, as a rule,
two types of risks, which may hold him back from migration. The first risk

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is to his life in that the infidels and his adversaries would come in his
way, and in order to obstruct his move might take up arms to finish him.
In addition, there could be a possibility of his being caught by adversaries
on his way out. Hence, there is yet another risk to his life. The answer to
this problem is given in the next verse: ◌ِكُلِّ نَفُسٍ ذَائِقَهُ الْمَوْت (Every person has
to taste death - 29:57) that is, no one has any escape from death anywhere
in any situation. Therefore, it should not be the trait of a Muslim to be
afraid of death, because despite all possible defences one may arrange for
himself, death will overcome him. And it is also part of a believer's faith
that death cannot come before the time Allah has determined. Therefore,
fear of death should not be an impediment in one's decision about his
staying at a certain place or leaving it. If death comes during the course
of following a command from Allah Ta'ala, it would bring eternal
blessings and comforts, which one will get in the Hereafter, as stated in
وَالَّذِيْنَ امَنُوا وَعَمِلُوا الصَّلِحتِ لَنْبَوِّئَنْهُمُ مِّنَ الْجَنَّةِ غُرَفًّا تَجْرِىُ مِنْ تَحْتِهَا الْآنُهُرُ :the next two verses
42 344 (And those who believe and do righteous deeds, We shall
accommodate them in mansions of the Paradise beneath which rivers
flow, where they will live for ever - 29:58).
The other risk involved in hijrah (migration) is about the
arrangement of sustenance in the strange land. One does manage the
sustenance at one's own place through employment, trade, cultivation, or
inherited land, but on migration all that is left behind. So, how would he
manage the sustenance in the new environment? Answer to this
apprehension is given in the next three verses by saying that you regard
the mundane possessions and arrangements as the cause of your
sustenance, but who has given you all this? It is your mistake to consider
that you have arranged it all on your own. Without the help and will of
Allah nothing could be procured. If He wills, one gets unlimited
sustenance without any visible means, and if He does not, then despite all
sorts of visible means, one does not get any thing. For elaborating this
point first it is said: ◌ْوَكَايِنٌ مِّنُ دّابَّةٍ لَّاتَحْمِلُ رِزْقَهَا اللَّهُ يَرْزُقُهَا وَإِيَّاكُم (And how many an
animal there is that does not carry its provision. Allah gives provision to it
as well as to you, - 29:60), that is, You should ponder over the fact that
there are innumerable animals on earth who do not collect and store their
sustenance, nor do they worry about its collection. But Allah Ta'ala
provides them their sustenance daily by His grace'. This applies to almost

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all animals, except a few. For instance, ants and rats are two such
animals that store their food. Ants do not come out of their holes in
winter; hence store the food during the summer season. Among the birds
crow is the only one that collects food in its nest, but then forgets it. Thus,
all the countless animals living on earth are those who neither collect
their food for the next day, nor do they have means to do so. It is stated in
a hadith that all the birds set off from their nests at dawn in a state of
hunger, and return in the evening satiated. They all get their sustenance
daily from the bounty of Allah Ta'ala, and the practice goes on
throughout their life-time.
After stating the real source of sustenance for all, that is the bounty of
Allah Ta'ala, it is said that if you ask the infidels as to who has created
the earth and the skies, or who controls the movement of the sun and the
moon, or who brings in the rain, and who makes the vegetation grow;
then even they will admit that it is all controlled and done by One entity,
that is Allah Ta'ala. In the next sentence it is advised to ask them as to
why do they then worship any other than Allah and regard it as their
mentor. From the next verse ◌َوَلَئِنُ سَاَلْتَهُمُ مَّنْ خَلَقَ السَّمواتِ وَالْأَرْض (And if you ask
them as to who has created the heavens and the earth - 29:61) until the
end of the ruku' this subject continues.
In short, the second impediment in the way of hijrah is one's worry for
sustenance, but that too is based on wrong assumptions. Provision of
sustenance is not in the hands of its resources, but it is a direct gift of
Allah Ta'ala. It was He who had provided the sustenance in the first
place, and it is He who would provide it at the second place. Therefore,
this second assumed apprehension should also not come in the way of
hijrah.
When does Hijrah become obligatory?
The meaning and definition of Hijrah and its blessings and
auspiciousness has been detailed in Surah An-Nisa' under verses 97 to
100. The changes in religious laws in respect of Hijrah were described
under verse 98 in Ma'ariful Qur'an on pages No. 552 V.2 to 558. One aspect
of the subject was omitted there, which is being discussed below.
When the Holy Prophet
migrated from Makkah under instructions
from Allah Ta'ala, and in turn instructed all the Muslims to do the same,