النص المفهرس

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Sūrah Hamim As-Sajdah : 41 : 30 - 36
best, and you will see that the one you had mutual
enmity with him will turn as if he were a close friend.
[34] And no one is blessed with this (attitude) but those
who observe patience, and no one is blessed with this
(attitude) but a man of great luck. [35] And should a
stroke from Shaitan (Satan) strike you, seek refuge with
Allah. Surely, He is the All-Hearing, the All-Knowing.
[36]
Commentary
Those who rejected the Qur'an, the prophethood and the Oneness of
Allah have been addressed from the beginning of the Surah. With
reference to the signs of Allah's Omnipotence, they are invited to believe
in Oneness of Allah. Mentioned thereafter is the evil fate of those who
reject the life hereinafter with a detailed account of the punishment of
hell in that life. Now the text takes up, henceforth, the conditions of the
believing people and of those having perfect faith, their being honored
and exalted in this world and in eternity along with some special
directions for them. Believers and those having perfect faith are those
people who not only stick to the straight path and abide by the revealed
laws themselves in their deeds and morals, but also call others towards
Allah and care about their reformation. It is in this connection that those
who invite others towards Islam are directed to remain patient and to
repay evil with goodness.
The sense of being upright
Surely, those who have declared: "Our Lord is) إِنَّ الَّذِيْنَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا
Allah", then remained steadfast - 41:30) This verse has mentioned two
qualities of these people. One is affirming Allah as their Lord. This refers
to their "iman'(faith). The other quality is of their remaining steadfast
which refers to their good deeds. In this way, the verse says that these
people combine the true faith with good practice. The word used in the
text for this second aspect is istiqamah (translated above as being
steadfast) which has been taken by Maulana Thanawi to mean firmness
in unshaken faith. This explanation is reported from Sayyidna Abu Bakr
e. The explanation given by Sayyidna 'Uthman 4ee is nearly the same,
as according to him istiqamah means ikhlas (sincerity) in deeds. And
Sayyidna 'Umar 40 has explained istiqamah in the following words,
الاستقامة ان تستقيم على الامروا النهى ولا تروغ روغان الثعالب. (مظهرى)

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Sūrah Hamim As-Sajdah : 41 : 30 - 36
Istiqamah is that you hold on unwaveringly to all the
injunctions of Allah - carry out the good deeds and stay away
from prohibitions, and do not seek escape-routes like foxes.
(Mazharī).
That is why scholars have said that Istiqamah is a small word, but it
comprises all the revealed laws of Islam which includes carrying out all
the orders of Allah and staying away from all prohibitions and odious
things on a permanent basis. It is stated in Tafsir Kashshaf that a
person's declaration that his Lord is Allah can only be true when he
believes from the bottom of his heart that he is being brought up by Allah
Almighty in all situations and at every step, that he cannot take even one
breath without His mercy, and all this demands that one should be so
devoted and steadfast in his ways of worship that neither his heart nor
his body should deviate even to a hair's breadth from submission to Him
like a slave.
That is the reason that once the Holy Prophet
الله
was asked by
Sayyidna Sufyan Ibn 'Abdullah Thagafi 4ce to tell him something so
comprehensive about Islam that he should not have to ask anybody else
afterwards for anything. The Holy Prophet & said to him:
قُلُ امَنُتُ بِاللّهِ ثُمَّ اسْتَقِم (رواه مسلم)
"Say, 'I have faith in Allah', and then remain steadfast to it."
Remaining steadfast apparently means to hold on firmly to the faith
and to the good deeds which the faith demands.
Sayyidna 'Ali 4ge
and Sayyidna Ibn 'Abbas de
have defined
Istigamah (Steadfastness) as discharge of obligatory duties, and Hasan
Basri said that Istiqamah is to obey Allah in all deeds, and to avoid His
disobedience. This tells us that the above quoted description of Istiqamah
given by Sayyidna 'Umar dee, is the most comprehensive. The descriptions
of Sayyidna Abu Bakr de and Sayyidna 'Uthman see also result in the
above, because sincerity in deeds has been stressed upon by them
alongwith good deeds. (Tafsir Mazhari). Jassas has also adopted the above
explanation by quoting Abul 'Aliyah and so has Ibn Jarir.
on them the angels will descend - 41:30). The descent of) تَتَنَزَّلُ عَلَيْهِمُ الْمَلَئِكَةُ
angels and their address as mentioned in this verse will take place at the

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Surah Hamim As-Sajdah : 41 : 30 - 36
time of one's death according to Sayyidna Ibn 'Abbas 4ee, but according to
Qatadah, it will take place on the Day of Resurrection at the time of rising
from the graves. And according to Waki' Ibn Jarrah, it would happen on
three occasions, first at the time of death, secondly in the graves, and
thirdly on the Day of Resurrection at the time of rising from graves. And
Abu Hayyan has opined in Al-Bahr-ul-Muhit that, in fact, angels keep on
descending upon Mu'mins (believers) all the time, even in this life, and
their effects and blessings are found in the deeds of the believers; but
they will be visible on these occasions only, and it is at that time that the
voice of angels will be heard.
Abu Nu'aim has reported about Thabit Al-bunani you will des, that
while reciting Surah Ha Mim Sajdah, when he reached the present verse
(on them the angels descend), he said, "According to a Hadith that has
reached us, the Mu'min at the time of rising in his grave on the Day of
Resurrection, will be met by the two angels who used to be with him in
the world, and they will console him not to worry or be afraid, rather be
happy with the glad tidings of Paradise, which was being promised to
him. These words of the angels will bring serenity to the Mu'min.
(Mazharī)
And for you here is) لَكُمُ فِيْهَا مَا تَشْتَهِىٌّ أَنْفُسُكُمُ وَلَكُمْ فِيْهَا مَاتَدَّعُونَ . نُزُلاً مِّنُ غَفُورٍ رَّحِيمٍ
whatever your souls desire, and for you here is whatever you call for. -
41:31,32) In other words, 'all your desires' would be fulfilled whether you
request or you don't.' The word used after that is 'nuzulan' meaning
hospitality indicates that many the delights provided to you there will be
such that even desire had not entered your heart, as happens to a guest,
specially of a great personage, that many such things also are presented
to him that the guest had not even imagined. (Mazhari)
It is stated in a Hadith that the Holy Prophet said that in
Paradise, if the desire comes into your heart to eat the flesh of a flying
bird you are looking at it, it would immediately fall in front of you
completely cooked, ready to eat. Some narrations have it that the bird
would not have been touched either by fire or smoke, but would come
1. This which originally means 'a thing prepared by a host to be offered to him
soon after his arrival'. That is why it is translated by us above as a
'welcome-gift'. But for the sake of brevity and in general usage, it is generally
translated as 'hospitality'. Muhammad Taqi Usmani

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Surah Hamim As-Sajdah : 41 : 30 - 36
down already cooked. (Al-Bazzar, Al-Baihaqi - narrated by Ibn Mas'ud 4e -
Mazharī)
In another Hadith, the Holy Prophet & said that if a Mu'min in
Paradise wishes to have a child born in his house, the conception,
delivery, weaning, growing into being an adult - all this would take place
in a moment. (Tirmidhi, Baihaqi, etc. - Mazharī)
And who can be better in words than the one) وَمَنُ أَحْسَنُ قَوْلاً مِّمَّنُ دَعَا إِلَى اللهِ
who calls towards Allah, and acts righteously and says, "I am one of those
who submit themselves [to Allah]"? - 33) This is the second aspect of the
state of the totally obedient Mu'mins, that they not only have faith and
carry out good deeds themselves, but they also invite others to do the
same. The Qur'an states that who can say anything better than the one
who calls others towards Allah. So we know that the best and most
excellent discourse of a man is to call others towards truth. This includes
all the ways of calling towards Allah - through the spoken word, through
writing or through any other manner. The one who calls adhan (call to
obligatory prayer) is also included in this category, because he calls others
towards prayers. That is why Sayyidah 'A'ishah رضى الله عنها has said that
this verse is about mu'adhdhins (those who proclaim adhan), and that
the words, 'and acts righteously 'after this means offering of two rak'at of
prayers between adhan and iqamah.
It is narrated in a Hadith that the Holy Prophet
said that the
supplication between adhan and Iqamah is not rejected (Abu Dawud and
Tirmidhi - narrated by Sayyidnā Anas 4 - Mazhari)
The merits and blessings of adhan and its reply are very great, as
stated in Şahin ahadith, provided that the adhan is proclaimed purely for
Allah, and not for any payment or compensation. These ahadith have
been collected in Tafsir Mazhari .
And good and evil are not equal - 34). The special) وَلاَتَسْتَوِى الْحَسَنَةُ وَلاَ السَّيّئَةُ
instructions for those who are engaged in calling others towards Allah
commence from here. The gist of these instructions is not to repay evil
with evil, but to be patient and to be obliging ◌ُاِدْفَعُ بِالَّتِى هِىَ أَحْسَن (Repel (evil)
with what is best, - 34) means that the habit of those people who are
engaged in calling others towards Allah should be to reply to the evil
behavior of the addressees in the best possible manner. No doubt, it is

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Surah Hamim As-Sajdah : 41 : 37 - 39
good not to repay evil with evil and to forgive, but it is much better to do
some good to the evil-doer after forgiving him. Sayyidna Ibn 'Abbas dee
has said that the instruction in this verse is to be patient with the one
who is expressing his anger with you, to be tolerant and forbearing with
the one who is being ignorant with you and to forgive the one who has
made you suffer. (Mazharī)
Some narrations have it that someone either abused or reviled
Sayyidna Abu Bakr 4ge who said to him, 'If what you are saying is true
that I am at fault and am bad, then I pray Allah Ta'ala to forgive me, and
if you have told a lie then may Allah Forgive you. (Qurtubi)
Verses 37 - 39
وَمِنْ أَيْتِهِ اَلَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ ، لَا تَسْجُدُوا لِلشَّمُسِ وَلاَ
لِلْقَمَرِ وَاسْجُدُوا لِلّهِ الَّذِىُ خَلَقَهُنَّ إِنْ كُنْتُمُ إِيَّاهُ تَعْبُدُونَ ﴿٣٧﴾ فَإِن
اسْتَكْبَرُوْا فَالَّذِيْنَ عِنْدَ رَبِّكَ يُسَبِّحُوْنَ لَهُ بِالَّيْلِ وَالنَّهَارِ وَهُمْ
لاَيَسْئَمُونَ ﴿٣٨﴾ وَمِنْ اليتِهِ أَنَّكَ تَرَى الْأَرْضَ خَاشِعَةً فَإِذَا أَنْزَلْنَا
عَلَيْهَا الْمَآءَ اهْتَرَّتُ وَرَبَتُ ﴿ إِنَّ الَّذِى أَحْيَاهَا لَمُحْيِ الْمَوْثِى ﴿ إِنَّه"
عَلى كُلِّ شَىْءٍ قَدِيرٌ ﴿٣٩﴾
And among His signs are the night and the day, and the
sun and the moon. Do not make sajdah (prostration) to
the sun, or to the moon. And make sajdah to Allah who
has created them, if it is Him whom you worship. [37]
Still, if they show arrogance, then those who are with
your Lord proclaim His purity night and day, and they
do not get weary. [38] And among His signs is that you
see the land inactive, Then, once We send down water
thereto, it gets excited and swells. Surely, the One who
has given life to it is the One who gives life to the dead.
No doubt, He is powerful to do everything. [39]
It is Not permissible to prostrate before anyone except Allah
Almighty
Do not make sajdah) لَا تَسْجُدُوا لِلشَّمُسِ وَلاَ لِلْقَمَرِ وَاسْجُدُوا لِلْهِ الَّذِىُ خَلَقَهُنَّ
[prostration] to the sun, or to the moon. And make sajdah to Allah who

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Sūrah Hamim As-Sajdah : 41 : 37 - 39
has created them - 37). It is learnt from this verse that prostration is the
right of the Creator of the Universe only. The consensus of the Ummah is
that to prostrate before any star, human being, etc. is haram (forbidden),
whether it is for worship, or just as a gesture of respect and reverence.
The only difference is that if someone prostrates before anyone other than
Allah with intention to worship him, he becomes an infidel, and the one
who prostrates simply as a mark of respect and reverence is not called an
infidel, but he is guilty of committing a serious haram act and is a sinner.
Prostration of worship for any being other than Allah has never been
lawful for any Ummah in any Shari'ah of any prophet, because it
becomes a practice of shirk (polytheism) and shirk has never been allowed
in any code of shari'ah revealed to any prophet. However, prostration in
respect and reverence of anyone (with no intention to worshipping him)
had been allowed in the codes of shari'ah revealed to some prophets. All
the angels were ordered to prostrate before Sayyidna 'Adam Sal before
he came into this world. It is stated in the Qur'an that the father and
brothers of Sayyidna Yusuf
prostrated before him. But the
jurisprudents of this Ummah are unanimous on the point that such a
prostration was permissible in the earlier codes only, and it stands
abrogated in Islam. Prostration for any being other than Allah has been
declared absolutely haram (forbidden). Full details of this issue are given
in the author's booklet (المقالة المرضية فى حكم سجدة التحية) Al-maqalat-ul-
mardiyyah, fi Hukmi sajdat-it-tahiyyah' in Arabic, and its Urdu
translation has also been published.
and they do not get weary. - 38) This is one of the verses) وَهُمْ لَا يَسْئَمُوُنَ
called 'Verses of sajdah' the recitation of which makes it obligatory to
perform sajdah (prostration) for the one who recites them and the one
who listens to them. This sajdah is called sajdah of tilawah. There is
consensus of the Ummah on the point that sajdah of tilawah is wajib
(obligatory) in this Surah, but the scholars differ regarding the exact
place where it becomes wajib. Qadi Abu Bakr Ibn-ul-'Arabi has written in
Ahkam-ul-Qur'an that Sayyidna 'Ali
and Sayyidna Ibn Mas'ud 4
إِنْ كُنْتُمْ إِيَّاهُ تَعُبُدُونَ used to prostrate at the end of the verse 37 i.e. at the end of
(if it is Him whom you worship.) Imam Malik has adopted this very
stance. Sayyidna Ibn 'Abbas 4ee, however, used to prostrate at the end of
the verse 38 i.e. at the end of S'y (and they do not get weary.)

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Sūrah Hamim As-Sajdah : 41 : 40 - 46
Sayyidna 'Abdullah Ibn 'Umar dee has also advised prostration at this
place. Masrūq, Abu 'Abdur Rahman Sulami, Ibrahim Nakhai, Ibn Sirin,
Qatadah, etc., and most jurists used to prostrate at verse 38, i.e. at the end
of 3'sy. Imam Abu Bakr Jassas has said in Akam-ul-Qur'an that this
nas been the view of all the leading Hanafi scholars. He has further said
that in view of the differences, it is on the safer side to prostrate at the
end of the verse 38, because even if prostration becomes wajib at the end
of the verse 37, then the obligation would be discharged if it is performed
after the recitation of the verse 38, and if it becomes wajib at the verse 38,
then, the discharge of obligation (if it is performed after verse 38) is more
obvious.
Verses 40 - 46
إِنَّ الَّذِيْنَ يُلْحِدُوْنَ فِىِّ الْتِنَا لَا يَخُفَوْنَ عَلَيْنَا ﴿ أَفَمَنُ يُلُقِى فِىُ النَّارِ
خَيْرٌأَمُ مَّنْ يَّأْتِىٌّ امِنَّا يَّوْمَ الْقِيْمَةِ * إِعْمَلُوا مَاشِئْتُمُ "إِنَّهُ بِمَا تَعُمَلُوْنَ
بَصِيْرٌ ﴿٤﴾ إِنَّ الَّذِيْنَ كَفَرُوا بِالذِّكُرِ لَمَّا جَآءَهُمُ وَإِنَّهُ لَكِتُبٌ
عَزِيزٌ ﴿٢١﴾ لَّا يَأْتِيْهِ الْبَاطِلُ مِنْ بَيْنِ يَدَيْهِ وَلاَ مِنْ خَلْفِهِ ، تَنْزِيْلٌ مِّنْ
حَكِيْمٍ حَمِيْدٍ ﴿٤٢﴾ مَايُقَالُ لَكَ إِلاَّ مَا قَدُ قِيْلَ لِلرُّسُلِ مِنْ قَبْلِكَ ــ
إِنَّ رَبَّكَ لَذُوْ مَغْفِرَةٍ وَذُوْعِقَابٍ اَلِيْمِ ﴿٤٣﴾ وَلَوُ جَعَلْنْهُ قُرْأنًا أَعْجَمِيًّا
لَّقَالُوا لَوْلاَ فُصِّلَتْ الْتُه ◌َ اَعْجَمِىٌّ وَّعَرَبِىٌّ ، قُلْ هُوَ لِلَّذِيْنَ امَنُوْا
هُدَى وَشِفَآءٌ* وَالَّذِيْنَ لاَيُؤْمِنُونَ فِىٌّ اذَانِهِمُ وَقُرٌ وَّهُوَ عَلَيْهِمْ عَمَّى
- أُولَئِكَ يُنَادَوُنَ مِنْ مَّكَانْ بَعِيدٍ ﴿٤﴾ وَلَقَدُ أَتَيْنَا مُوسَى الْكِتْبَ
فَاخْتُلِفَ فِيْهِ * وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَّبِّكَ لَقُضِىَ بَيْنَهُمُ ﴿ وَإِنَّهُمُ
لَفِىُ شَكٍّ مِنْهُ مُرِيْبٍ ﴿٤٥) مَنْ عَمِلَ صَالِحًا فَلِنَفْسِهِ وَمَنْ أَسَآءَ
فَعَلَيْهَا * وَمَا رَبُّكَ بِظَلاَّمٍ لِلْعَبِيُدِ ﴿٤٦﴾
Surely those who go crooked about Our signs are not
hidden from Us. So, tell me which one is better: the one
who is thrown into the Fire, or the one who will come

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safely on the Day of Judgment? Do whatever you wish.
He is watchful of whatever you do. [40] Surely those
who have rejected the advice (the Qur'an) when it came
to them (are the ones who go crooked and are not
hidden from Us). And surely, it is an unassailable book
[41] that cannot be approached by falsehood, neither
from its front, nor from its behind _ a revelation from
the Wise, the Ever-Praised. [42] Nothing is being said to
you but what has been said to the messengers before
you. Your Lord is certainly the lord of forgiveness and
the lord of painful punishment. [43] And had We made it
a non-Arabic Qur'an, they would have said, "Why are its
verses not clearly explained? Is it a non- Arabic (book)
and an Arab (messenger)?" 1 Say, "For those who
believe, it is guidance and cure. As for those who do not
believe, there is deafness in their ears, and for them it
is blindness. Such people are being called from a
distant place." [44] And We gave Musa the book, then it
was disputed (as well). And but for a word that had
already come from your Lord, the matter would have
been decided between them. And they are in
confounding doubt about it. [45] If someone acts
righteously, he does so for the benefit of his own soul,
and if someone commits evil, he does so against it. And
your Lord is not unjust to His slaves. [46]
Commentary
Description and Rules of Ilhad - A particular kind of kufr
Surely those who go crooked about Our signs are) إِنَّ الَّذِيْنَ يُلْحِدُونَ فِىٌّ ايتِنَا
not hidden from Us ..... 41:40) In the earlier verses, there were warnings,
threats and mention of scourge for those who used to openly deny the
Oneness of Allah and the prophethood of the Holy Prophet 25. Now a
particular kind of denial is being described which is called 'ilhad'. The
lexical meaning of 'ilhad' is to deviate, to incline towards one side, being
(1). This verse was revealed in answer to an objection raised by some people of
Quraish who, according to a report of Sa'id Ibn Jubair reproduced by Suyuți in
his Ad-Durr-ul-Manthur, had said that some part of the Qur'an should have
been in a language other than Arabic, so that its miraculous nature would have
been more pronounced in the sense that an Arab prophet would have been
reciting verses in a language he did not know. The gist of the answer given in
this verse is that there is no end to such absurd objections. Had Allah revealed
the Qur'an in some other language, they would have come with another
objection that it is not understandable, and that an Arab messenger is not
supposed to convey his message in any language other than Arabic.

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Surah Hamim As-Sajdah : 41 : 40 - 46
crooked. In the terminology of the Qur'an and Hadith, 'ilhad' means to
deviate from the verse of the Holy Qur'an. Lexically, this word is
applicable to both cases of deviation, be it open denial, or through false
interpretation. But, generally, the term of 'ilhad' is used for a deviation
that apparently purports to have faith in the Qur'an and its verses, but
attributes such self-assumed meanings to the Qur'an that are against the
clear and explicit meanings accepted and recognized by the majority of
the ummah, and that change the intention of the Qur'an in its entirety.
Sayyidna Ibn 'Abbas 4ce has given this very meaning of 'ilhad' in the
explanation of this verse by saying: الالحاد هو وضع الكلام على غير موضعه (ilhad' is
to use a statement at an irrelevant place). The words, لا يَخْفَوَنَ عَلَيْنَا"are not
hidden from Us" in the present verse 40 indicate that 'ilhad' was a kind of
'kufr' that they wanted to hide. So Allah Almighty said that they could
not hide their kufr (infidelity) from Him.
And this verse has advised clearly that deviation from the verses of
the Qur'an, whether openly in distinct words or by trying to change the
injunctions of the Qur'an through false interpretations, all are 'ilhad' and
kufr.
Briefly, 'ilhad' is a kind of hypocritical kufr which in appearance
claims and admits to have faith in the Qur'an and its verses, but
fabricates meanings of the verses of the Qur'an which are against the
explicit provisions of the Qur'an, Sunnah and principles of Islam.
Imam Abu Yusuf has stated in Kitab-ul-Kharaj:
كذالك الزنادقة الذين يلحدون وقد كانوا يظهرون الاسلام
"Similar are zindiqs who deviate; and they used to pretend
Islam.
This tells us that zindiq and mulhid (one who practices 'ilhad') are
one and the same. Both words are used for an infidel who outwardly
claims to follow Islam, but in reality refuses to obey the injunctions
through distortion in the meaning of the Qur'an against the explicit and
definite meanings accepted by the Ummah as a whole.
Removal of a Misunderstanding:
One of the rules described in books of Islamic theology is that a
muta'awwil (i.e. the one who adheres to a wrong belief on the pretext of a

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Surah Hamim As-Sajdah : 41 : 40 - 46
different interpretation of the Qur'an and Sunnah) should not be
declared to be a kafir or a Non-Muslim. But if this rule is taken to be so
general that no matter how false a pretext one applies to even an absolute
and certain injunction, one would, however not become a kafir (infidel),
then the inevitable consequence would be that none of the polytheists,
idolaters, Jews or Christians should be called Non-Muslims or Kafir,
because the pretext of the idolaters is stated in the Qur'an itself:
مَا تَعْبُدُهُمْ إِلاَّ لِيُقَرِّبُوْنَآ إِلَى اللّهِ زُلْفى
"And we do not worship them (the idols) but for the reason that
they will bring us closer to Allah." (39:3)
The pretext was that they do not worship the idols themselves, but as
intercessors to take us nearer to Allah Almighty and as such, in reality,
they worship Allah. But the Qur'an has declared them to be kafir, despite
this pretext. The pretexts of Jews and Christians are very well known,
despite they have been called Kafir in the explicit verses of Qur'an and
Sunnah. Hence it is established that the rule of not calling a muta'awwil
as Kafir is not applicable so generally.
Therefore, the scholars and jurisprudents have clarified that the rule
mentioned above is subject to a condition that the interpretation in
matters relating to the self-evident elements (Daruriyyat-ud-din) should
not be against their definite (qat'i) meanings. Self-evident elements of
religion (Daruriyyat-ud-din) are those injunctions and rules of Islam
which are so continuously practiced, established, and well-known that
even illiterate and ignorant Muslims are aware of them, such as the
obligation of salah five times a day, two rak'at of salah in fajr and four
rak'at in zuhr and fasting during the month of Ramadan, all being
obligatory duties; similarly the prohibition of riba' (usury), alcoholic
drinks, pig, etc. If anyone gives such false interpretations of the verses of
the Qur'an pertaining to these matters which perverts their well-known
and established meanings accepted by the Muslims throughout the
history by way of tawatur (uninterrupted), then such a person would, no
doubt, by consensus of the 'Ummah, be a kafir, because he is, in reality,
denying the teaching of the Holy Prophet
. And the definition of 'iman
(faith) recognized by the consensus of 'ummah is the following:
تَصديق النّبی صلّى الله عَليهِ وسَلّم فیما علم مجيئه به ضرورة
"To believe in whatever is established to be the teaching of the

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Surah Hamim As-Sajdah : 41 : 40 - 46
Holy Prophet $ in a self-evident manner known not only to
scholars, but also to the general public.
Therefore, in comparison, the description of kufr would be the denial
of any of the things mentioned above.
So the person who changes any injunction pertaining to the
self-evident elements of the religion through false explanations or
pretexts is actually denying the teachings of the Holy Prophet .
Since ignorance of and negligence about religion and its injunctions
have reached alarming proportions these days, many people who do not
know the principles of Shari'ah, and whatever information they have
about Islam is based on what they have learnt from the Western scholars,
have started in our days distorting the teachings of Islam by presenting
false interpretations of the Holy Qur'an and Sunnah. Such people often
seek help from the rule mentioned above and claim that these
interpretations cannot be held as kufr.
Therefore, in view of the serious need of the times, my respected
teacher Maulana Muhammad Anwar Shah Kashmiri ( will das, has
written a book on this issue, which is published with the title of
Ikfar-ul-mulhidin. It has been proved in this book, on the basis of
clarifications of scholars and jurisprudents of every school of thought, that
in the self-evident elements of religion (Daruriyyat-ud-din) nobody's
pretext is valid, and such a pretext does not protect one from being kafir.
This humble writer has summarized the contents of this book in his Urdu
booklet (ايمان اور كفر، قرآن كى روشنى مين) 'Iman or kufr Qur'an ki roshni meyn'.
The gist of the discussion is given in that book from a writing of Shah
'Abdul-Aziz Muhaddith Dehlawi رحمه الله تعالى in the following way:
He says that false interpretation of the Qur'an may be of two kinds.
One, is an interpretation that goes against the definite, unambiguous
texts of the Qur'an or of the mutawatir ahadith or of absolute consensus
of the ummah. This kind of interpretation is kufr undoubtedly. The
second kind is an interpretation against the texts that are, though clear
and semi-certain, are not certain or definite in absolute terms. This kind
of false interpretation is not kufr, however, it is fisq and misguidance.
Apart from these two kinds, any interpretation that is based on a possible
understanding of the text is the field of the jurists exercising ijtihad, and

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Surah Hamim As-Sajdah : 41 : 40 - 46
it carries reward from Allah in any case, as declared by a Hadith.
إِنَّ الَّذِينَ كَفَرُوْا بِالذِّكُرِ لَمَّا جَآءَ هُمُ ◌ٌ وَإِنَّهُ لَكِتْبٌ عَزِيزٌ لَّيَأْتِيْهِ الْبَاطِلُ مِنْ بَيْنِ يَدَيْهِ وَلاَ مِنْ خَلْفِهِ
(Surely those who have rejected the advice, when it came to them [are the
ones who go crooked and are not hidden from Us]. And surely, it is an
unassailable book that cannot be approached by falsehood, neither from
its front, nor from its behind. - 41:41,42) Most Exegetes have stated that
the 'advice' in this verse refers to the Qur'an, and the sentence "those who
have rejected the advice when it came to them" is a complement of the
former phrase "those who go crooked about Our verse" and hence,
according to Arabic grammar, is subject to the same predicate, and thus
the meaning is that these people cannot be hidden from Us, and
consequently cannot escape the scourge. Further on is stated that the
Qur'an is protected by Allah. ◌ٌإِنَّه لَكِتْبٌ عَزِيز (And surely, it is an unassailable
book) meaning that Allah Almighty holds this Book dear and fully
protected; no falsehood can enter this Book. (Narrated by Ibn 'Abbas 4
-
Mazhari)
,that cannot be approached by falsehood) لاَيَأْتِيُهِ الْبَاطِلُ مِنُ بَيْنِ يَدَيْهِ وَلاَ مِنُ خَلْفِهِ
neither from its front, nor from its behind.) Qatadah and Suddi have
stated that 'batil' (falsehood) in this verse means Shaitan (Satan), and
'neither from its front, nor from its behind' means 'from any side'. To sum
up, Satan's manipulation and contrivance just do not work on this Book;
Satan cannot distort this Book by adding something to it, or deleting
something from it.
The author of Tafsir Mazhari, after quoting this explanation, has
added that Satan here includes the satans both from jinn and from
humans - neither can carry out any change or distortion in the Qur'an.
Some Rawafid 1.
Abu Hayyan has stated in Al-Bahr-ul-Muhit that the word batil
(falsehood) as a word is not specific to Satan; any falsehood or falsifier,
whether from Satan or from any other source, cannot succeed in the
Qur'an. Then, referring to Țabari, he has mentioned that this verse
means that a disbeliever can neither dare to carry out any change in this
(1) This term is used for the extremists among the Shi'ites who tried to add ten
parts (Ajza') and some tried to add some particular verses, but none could
succeed.

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Surah Hamim As-Sajdah : 41 : 40 - 46
Book openly, nor can he distort its meaning through ilhad covertly.
The explanation of Tabari is very appropriate here, because there can
be only two ways of introducing any distortion or ilhad in the Qur'an.
First, that any disbeliever tries openly to add something to or delete
something from the Qur'an. This has been denoted by the words, 'from its
front'. The second way of distortion is that somebody, claiming to have
faith, tries to distort the meaning of the Qur'an covertly through false
interpretations. This has been referred to by the words, 'nor from its
behind'.
The sense, in nut shell, is that this Book is so noble and protected by
Allah that nobody has the power to bring any addition, omission or
change in its words, nor can one succeed in bringing any change in the
injunctions of the Qur'an by distorting its meaning. Whenever any
wretched person attempted to do so, he had to face ignominy -The Qur'an
remained pure and untouched by his evil plans. As for its protection from
open distortion or change, everybody can see that there is no way for
anyone to do it, because it is being read and recited throughout the world
for the last fourteen centuries, fully memorized by hundreds of thousands
of people; if anybody makes even the slightest mistake, the young, the
old, the learned scholars, the illiterate - thousands and thousands of
Muslims raise their voice for correction. The words 'nor from its behind' in
the present verse indicate that the protection of the Qur'an that has been
undertaken by Allah Almighty Himself by saying "And We are there to
protect it." (15:9) is not limited to its words only; rather Allah Almighty has
ensured that its meanings will remain protected as well. Allah Almighty
has so safeguarded even the meaning and injunctions of Qur'an through
His Messenger
and his direct disciples, the noble Companions se
ě, that
if any infidel attempts to distort it through false explanations, thousands
of scholars stand up to refute it, and he faces rejection. The fact is that in
the verse ◌َإِنَّا لَهُ لَحَافِظُون (We are there to protect it) the pronoun 'it' points
towards the Qur'an and Qur'an is not just the name of words, but is the
name of both words and meanings.
It is clearly mentioned in correct ahadith that a group will always
remain among Muslims, till Doomsday, who would expose the distortions
of those who commit ilhad (false interpretation), and would clarify the
correct meaning of the Qur'an. They may hide their kufr from the whole

663
Sūrah Hamim As-Sajdah : 41 : 47 - 54
world, but they cannot hide it from Allah Almighty, and since Allah
Almighty is aware of their conspiracy, they are bound to face punishment.
(44 - ?[Is it a non- Arabic [book] and an Arab [messenger) ءَ أَعْجَمِىٌّ وَّعَرَبِىٌّ
The original word used for non-Arabic in the text is a'jamiyy (with hamza
before the letter 'ain) which is an Arabic term for 'ineloquent speech',
while 'ajam' (without hamzah in its beginning) means any nation other
than Arabs. Therefore 'ajamiyy is a person who is non-Arab, even though
he may speak eloquently, and a'jamiyy is a person who cannot speak
eloquently. (Qurtubi). The use of the word ' a'jamiyy in this verse
means that if We had revealed the Qur'an in any language other than
Arabic, then the Quraysh who are the first addressees of the Qur'an
would have complained that they did not understand this Book and would
have said wonderingly that the prophet is an 'Arab, but the book is
a'jamiyy which is ineloquent.
Say, "For those who believe, it is guidance and) قُلُ هُوَ لِلَّذِيْنَ امَنُوا هُدًى وَّشِفَآءٌ
cure. - 44) Two attributes of The noble Qur'an are stated here. One is that
Qur'an gives guidance - such guidance in all spheres of life as is
beneficial and useful for human beings. The second attribute is that the
Qur'an is cure. That it is a cure for spiritual ailments like kufr, shirk,
arrogance, jealousy, greed, etc. is quite obvious, but is also cure for bodily
ailments, as has been proved by experience of treating patients through
Qur'anic prayers which has been successful.
Such people are being called from a distant) أُولَئِكَ يُنَادَوُنَ مِنُ مَّكَان بَعِيْدٍ
place. - 44) This is a similitude. A person who understands what is being
said, the Arabs say to him, أَنْتَ تَسُمَعُ مِنْ قَرِيب (you are listening from a near
place) and if a person does not understand the discourse, they say to him,
you are being called from a distant place) (Qurtubi). The) أَنْتَ تُنَادى منُ بَعِيد
meaning is that since these people do not intend to listen and to
understand the directions of the Qur'an, their ears are almost deaf and
their eyes are blind, therefore teaching them the Qur'anic guidance is like
calling someone from such a distant place that the voice does not reach his
ears.
Verses 47 - 54
إِلَيْهِ يُرَدُّعِلُمُ السَّاعَةِ ، وَمَا تَخْرُجُ مِنْ ثَمَرْتٍ مِّنْ أَكُمَا مِهَا وَمَا

664
Surah Hamim As-Sajdah : 41 : 47 - 54
تَحْمِلُ مِنْ أُنْثَى وَلاَ تَضَعُ إِلاَّ بِعِلْمِهِ ، وَيَوْمَ يُنَادِيْهِمْ أَيْنَ شُرَكَآءِىُ ٧
قَالُوا أَذَتْكَ ا مَا مِنَّا مِنْ شَهِيْدٍ ﴿٤٧﴾ وَضَلَّ عَنْهُمُ مَّا كَانُوا يَدْعُوْنَ
مِنْ قَبْلُ وَظَنُّوا مَالَهُمُ مِّنُ مَّحِيُصٍ ﴿٤٨﴾ لاَيَسُئَمُ الْإِنْسَانُ مِنْ دُعَاءٍ
الْخَيْرِ، وَإِنْ مَّسَّهُ الشَّرُّ فَيَئُوسٌ قَنُوْطٌ ﴿٤٩﴾ وَ لَئِنْ أَذَقْتُهُ رَحْمَةً مِّنَّا
مِنْ بَعُدٍ ضَرَّآءَ مَسَّتُهُ لَيَقُوْلَنَّ هِذَا لِىُ « وَمَآ أَظُنُّ السَّاعَةَ قَآئِمَةً !
وَلَئِنُ رُّجِعُتُ إِلَى رَبِّى إِنَّ لِىُ عِنْدَهُ لَلُحُسُنِى، فَلَنُنَبِّئَنَّ الَّذِيْنَ
كَفَرُوْا بِمَا عَمِلُوا وَلَنُذِيْقَنَّهُمُ مِّنْ عَذَابٍ غَلِيْظٍ ﴿٥٠﴾ وَإِذَا أَنْعَمْنَا
عَلَى الْإِنْسَانِ أَعْرَضَ وَنَا بِجَانِهِ وَإِذَا مَسَّهُ الشِّرُّ فَذُوُ دُعَآءٍ
عَرِيْضٍ ﴿٥١) قُلْ آَرَءَيْتُمُ إِنْ كَانَ مِنْ عِنْدِ اللهِ ثُمَّ كَفَرْتُمُ بِهِ مَنْ
أَضَلُّ مِمَّنُ هُوَ فِىُ شِقَاقِ بَعِيدٍ ﴿٥٢﴾ سَنُرِيْهِمْ أَيْتِنَا فِى الْأَفَاقِ وَفِىِّ
أَنْفُسِهِمْ حَتَّى يَتَبَيِّنَ لَهُمْ أَنَّهُ الْحَقُّ ، أَوَلَمُ يَكُفِ بِرَبِّكَ أَنَّهُ عَلى
كُلِّ شَىْءٍ شَهِيدٌ ﴿٥٣﴾ آَلاَ إِنَّهُمُ فِىُ مِرْيَةٍ مِّنْ لِفَآءِ رَبِّهِمْ + آَلَا إِنَّهُ
بِكُلِّ شَىْءٍ مُّحِيْطٌ ﴿٤﴾
To Him alone is referred the knowledge of the Hour (the
exact time of Doomsday).1 And no fruits come out of
their sheaths, nor does a female conceive a baby, nor
does she deliver it, but with His knowledge. And
(remember) the day He will call them (saying), "Where
are My partners?" They will say, "We declare to you
that no one of us is to testify (that you have partners)."
[47] And lost to them will be whatever they used to
invoke earlier, and they will realize that they have no
(1) It means that whenever a question is asked about the exact time when the
Day of Judgment will come, the answer is to be referred to Allah Ta'ala alone,
because no one except Him has the knowledge about it. The next verse has
mentioned that Allah's exclusive knowledge is not restricted to the Day of
Judgment. He knows every minute event that takes place in this world, like the
fruits coming out of their sheaths, and the women conceiving and delivering
their babies; nothing happens in this world without His knowledge.

665
Surah Hamim As-Sajdah : 41 : 47 - 54
way to escape. [48] And man(1) does not get weary of
craving for (all sorts of ) good things; and if he is
touched by some evil, he is disappointed, devoid of any
hope. [49] And if We give him a taste of some mercy from
Us after some hardship has touched him, he is sure to
say, "This is my right. And I do not think the Hour
(Hereafter) is going to occur. And even if I am brought
back to my Lord, I will have the best (life) with Him
(too)." So, We will let the disbelievers know what they
did, and let them taste a stern punishment. [50] And
when We bestow Our favour upon man, he avoids (to
appreciate it) and keeps himself far aside (from
obedience), and when some evil touches him, he is full
of broad prayers. [51] Say (to the disbelievers), " Tell
me, if it (the Qur'an) is from Allah, and still you reject
it, then who can be more erroneous than him who is
(involved) in far reaching schism?" [52] We will show
them Our signs in the universe and within their own
beings until it will become manifest to them that it is
the truth. Is it not enough about your Lord that He is
witness to everything? [53] Beware, they are in doubt
about meeting their Lord. Beware, He is the One who
encompasses everything. [54]
Commentary
he is full of broad prayers - 51.) The nature of an infidel is) فَذُوُ دُعَاءٍ عَرِيُضٍ
being stated here that when Allah Almighty bestows upon him the good
things: wealth, honor and peace, the infidel gets so involved in them and
so intoxicated with them that he becomes even more distant from the true
Benefactor, Allah Almighty, and his pride and heedlessness increase even
more. But when he faces some distress, then he starts long and lengthy
supplications to Allah Almighty. Here the Qur'an has used the word
'broad' to describe their lengthy supplications, because what is wider will
automatically be longer too. That is why, when describing the span of
Paradise, Allah Almighty has used the word ◌ُعَرُضُهَا السَّمُوْتُ وَالأَرْض (a paradise
the width of which spans the heavens and the earth - 3: 133)
Lengthy supplications in themselves are praiseworthy and desirable
as is proved by authentic ahadith about the etiquettes of supplication
(1). 'Man' here refers to a man who does not believe in Allah or in His Oneness. The
purpose of the verse is to mention some evil effects that disbelief or kufr brings to
the nature of a man, that is, he becomes greedy, ungrateful in his good times and
totally dismayed in hardships.

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Surah Hamim As-Sajdah : 41 : 47 - 54
where it is mentioned that, while praying to Allah Ta'ala, beseeching
tearfully and repeatedly is desirable. (Bukhari and Muslim) Therefore, the
denunciation of the infidel is actually not for lengthy supplications, but
for his mean disposition that when Allah blesses him with His bounties,
he gets intoxicated with arrogance and pride, and when he faces distress,
he keeps on praying in a way of wailing and complaining about his
difficulties, as is the habit of heedless people; the intent is not to
supplicate, but to wail about his misfortunes and to keep on telling the
people about it. (Allah knows best)
We will show them Our signs in the universe) سَنُرِيُهِمُ أيتِنَا فِى الْآفَاقِ وَفِىِّ أَنْفُسِهِمْ
and within their own beings - 53). The word "Afaq' used in the text
literally means 'horizons' which includes all sides of the whole universe.
(That is why it is translated above as 'universe') In other words, if one
looks at the creatures and creations of the whole universe, big and small,
in the skies, on the earth and in between them, they all bear witness not
only to the existence of Allah Ta'ala, but also to His Knowledge, His
all-encompassing authority, and to His being One and unique. If one
looks even nearer, at one's own self, at each organ and limb, at the fine
and fragile mechanisms and systems functioning inside him to provide
ease and comfort, it simply leaves one wondering. And these fragile
mechanisms and systems have been made so durable that they do not
wear out even after seventy, eighty year's use. Look at the springs inside
the joints. Had they been made of steel by humans, they would have been
rendered unserviceable long ago. Look at the skin of the hands and then
lines made thereon that last for the whole life, and yet do not wear out. If
a person of even an ordinary intellect ponders over these matters, he is
bound to believe that the Creator and Sustainer of all these things is a
Being who has limitless knowledge and Authority, and there simply
cannot be anyone like Him.1
Alhamdulillah
the commentary on
Sūrah Hamim As-Sajdah
ends here.
(1). The words used in the text are, "We will show them Our signs" which indicate that
the the signs of Allah's power and majesty that have been manifested to the
mankind so far are not the only signs of Allah. In fact Allah Ta'ala will continue to
show His signs, both in the universe and in man's own creation, up to the Day of
Judgment. Thus the present verse covers all the new discoveries of science that
man is able to reach till the end of the universe.

669
Surah Shura : 42 : 1 - 9
Surah Shura
Surah Shura was revealed in Makkah and has 53 Verses and 5 Sections
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 9
لحمَ ﴿٢﴾ عَسَقَ ﴿٢﴾ كَذلِكَ يُوُحِىّ ◌ِلَيْكَ وَإِلَى الَّذِيْنَ مِنْ قَبْلِكَ لا
اللّهُ الْعَزِيزُ الْحَكِيُمُ ﴿٣٠﴾ لَهُ مَا فِى السَّمْوَتِ وَمَا فِى الْأَرْضُِ وَهُوَ
الْعَلِىُّ الْعَظِيُمُ ﴿٤﴾ تَكَادُ السَّمُوتُ يَتَفَطَّرُنَ مِنْ فَوُقِهِنَّ وَالْمَلَئِكَةُ
يُسَبِّحُوُنَ بِحَمْدِ رَبِّهِمُ وَيَسْتَغْفِرُوْنَ لِمَنْ فِى الْأَرْضِ ﴾ آلّا إِنَّ اللّهَ
هُوَ الْغَفُورُ الرَّحِيمُ ﴿٥﴾ وَالَّذِيْنَ اتَّخَذُوا مِنْ دُونِةٍ أَوْلِيَاءَ اللهُ حَفِيْظٌ
عَلَيْهِمُ ◌ٌوَمَآ أَنْتَ عَلَيْهِمُ بِوَ كِيْلٍ ﴿٦﴾ وَكَذلِكَ أَوْ حَيْنَا إِلَيْكَ قُرْآنًا
عَرَبِيًّا لِّتُنْذِرَ أُمَّ الْقُرِى وَمَنُ حَوْلَهَا وَتُنْذِرَ يَوْمَ الْجَمْعِ لَاَرَيْبَ فِيْهُِ
فَرِيْقٌ فِى الْجَنَّةِ وَفَرِيُقٌ فِى السَّعِيْرِ ﴿٧﴾ وَلَوْشَآءَ اللهُ لَجَعَلَهُمْ أُمَّةً
وَاحِدَةً وَلكِنْ يُدْخِلُ مَنْ يَّشَاءُ فِىُ رَحْمَتِهُ وَالظُّلِمُوْنَ مَالَهُمُ مِّنْ
وَّلِيٍّ وَّلَا نَصِيْرٍ ﴿٨﴾ آَمِ اتَّخَذُوا مِنْ دُوُنِةٍ أَوْلِيَآءَ، فَاللهُ هُوَ الْوَلِىُّ
وَهُوَيُحْيِ الْمَوْتِى وَهُوَ عَلَى كُلِّ شَىْءٍ قَدِيْرٌ ﴿٩)
Hã Mim [1] 'Ayn Sin Qaf [2]. This is how Allah, the
Mighty, the Wise, sends revelation to you and to those
who were before you. [3] To him belongs all that is in
the heavens and all that is in the earth. And He is the

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Surah Shura : 42 : 1 - 9
High, the Supreme. [4] The heavens almost burst apart
from their above side, and the angels proclaim the
purity and praise of their Lord, and pray for the
forgiveness of those on the earth. Be aware that Allah is
the Most-Forgiving, the Very-Merciful. [5] And those
who have adopted patrons instead of Him, Allah is on
watch against them, and you are not responsible for
them. [6] And thus We have revealed to you an Arabic
Qur'an, so that you may warn the town that is the
mother of all towns, and those around it, and warn
(them) of the Day of Gathering, about which there is no
doubt_(when) one group of people will be in Paradise,
and another group in the blazing Fire. [7] And had Allah
willed, He would have made all of them a single group;
but He admits whomsoever He wills into His mercy. As
for the wrongdoers, they have neither a patron nor a
helper. [8] Is it that they have adopted patrons instead
of Him? So, it is Allah who is the Patron, and He gives
life to the dead, and He is Powerful to do every thing. [9]
Commentary
(Hã Mim 'Ayn Sin Qaf) Only Allah knows the meaning of these
letters. The gist of the first five verses is as follows:
Just as this surah was revealed to the Holy Prophet
for the
ascertainment of the religious principles and for other benefits, similarly
Allah Ta'ala, has been sending other prophets who preceded him. His
Magnificience is such that whatever there is in the heavens and in the
earth is His. He is the Supreme, the Most Magnificent. Even though some
of the people of this world do not recognize and do not admit the greatness
of His magnificence, yet the number of the angels in the heavens, who
know Him and recognize His greatness, is so large that their load may,
quite likely, cause the heavens to burst apart from above. A hadith
narrated in Tirmidhi and Ibn Majah states that due to the large number
of the angels, such crackling sounds are produced in the heavens as are
produced when an excessive load is placed on something. And that is how
it should be, because throughout the heavens there is not even a space of
four fingers left vacant by angels who are in the state of prostration.
S'Las (burst apart). It has been stated in the above hadith that the
load of angels began producing such crackling sounds in the heavens as
are produced when excessive load is placed on something. This tells us
that angels have weight and this is not beyond reason, because it is

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Sūrah Shura : 42 : 1 - 9
confirmed that angels also have physical bodies, even though very light
in weight. And even light bodies add up to a considerable load when they
are in huge numbers. (Bayan-ul-Qur'an)
These angels in the heavens proclaim the perfection of their Lord and
utter His praises. They also ask for forgiveness of the dwellers of this
earth who do not give what is due to Allah's greatness, rather indulge in
associating others with Him and in infidelity and hence become liable to
suffer scourge. Their asking for forgiveness for disbelievers is for a limited
period only and is a supplication that some severe worldly scourge may
not befall the humans which may destroy all of them; their safety against
ordinary punishments of this world and the real scourge of the Hereafter
are not included in this supplication. And Allah, the Almighty accepts this
supplication, and saves them from the general scourge in this world. It
must be understood thoroughly that Allah and Allah alone is the forgiver
and Merciful although this forgiveness of infidels is for a limited duration
and is limited to this world only.
So that you may warn the town that is the mother of all) لِتُنْذِرَ أُمَّ الْقُرى
towns) - Umm-ul- Qura (mother of all the towns) means the origin and
foundation of all habitations and cities which is Makkah. This title has
been given to this city because, to Allah Almighty, it is more distinguished
and more excellent than all other cities, habitations and the whole earth.
Imam Ahmad has narrated in Musnad, with the authority of Sayyidna
'Adiyy Ibn Hamra' Az-zuhri see that he heard the Messenger of Allah
at a market of Makkah when he
was migrating from the city. He was
addressing Makkah in the following words:
انك لخير ارض الله واحبّ ارض اللهِ إِلَىَّ ولو لا إِنّى أُخرجت منك لما خرجت
"To me, you are better and dearer than the whole of Allah's
earth; if I had not been expelled from your vicinity, I would
never have left it of my own accord." (At-tirmidhi, An-Nasa'i, Ibn
Majah - rated as 'hasan sahih' by Tirmidhi)
Q'2 35 - means the suburbs in the neighborhood of Makkah
Mukarramah; it could mean the neighboring Arab countries as well as the
whole of the earth from east to west.