النص المفهرس

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So, turn away from him who turns away from Our
advice, and seeks nothing but (pleasure of) the worldly
life. [29] That is the limit of their excess in knowledge.
Indeed only your Lord knows well about the one who
has gone astray from his way, and He knows well about
the one who has adopted the right path. [30] And to
Allah belongs whatever there is in the heavens and
whatever there is in the earth, so that He gives
punishment to evil-doers for what they did and rewards
those who did good for their good deed, [31] those who
abstain from the major sins and from shameful acts,
except minor involvements. Indeed your Lord is One of
extensive forgiveness. He knows you more than anyone
else (from a time) when He created you from the earth
and when you were embryos in the wombs of your
mothers. So, do not claim purity (from faults) for your
selves. He knows best who is God-fearing. [32]
Necessity of turning away from the Misguided People
So, turn away) فَأَعْرِضُ عَنْ مَّنُ تَوَلَّى عَنْ ذِكْرِنَا وَلَمُ يُرِدُ إِلَّ الْحَيْوةَ الدُّنْيَا. ذلِكَ مَبْلَغُهُمُ مِّنَ الْعِلْمِ
from him who turns away from Our advice, and seeks nothing but
(pleasure of) the worldly life .... 53:29-30)
A Special Warning
The Qur'an here describes the condition of those unbelievers who
denied the Hereafter and the Day of Judgement. Regretfully, nowadays
the Muslims have characterized themselves by the same condition as a
result of Western education and material needs and desires. All our
attempts to make progress in the fields of various branches of knowledge,
sciences and arts pivot on, or revolve around, economics. They do not
think even by mistake about ma'adiyyat (matters relating to the Life
Hereinafter). We believe in the Holy Prophet
and hope for his
intercession. But Allah commands the Holy Prophet
to withdraw from
the people of misguidance and shun them. We seek refuge in Allah from
such misguidance!
Allah Forgives the Small Faults, Al-Lamam
those who abstain from the major sins) الَّذِيْنَ يَجْتَنِبُونَ كَبَثِرَ الْإِثْمِ وَالْفَوَاحِشَ إِلَّ اللَّمَمَ
and from shameful acts, except minor involvements .... 53:32) The
preceding verse praises those who follow the right guidance of Allah and
do good deeds. In the present verse, it is stated that the good-doers are
those who avoid major sins and, especially immoral sins and shameful

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deeds. There is one exception made by the expression lamam [which will
be elaborated upon later].It means that they sometimes do commit minor
sins [lamam] but that does not exclude them from the category of being
muhsinin [good-doers].
The Companions and their followers interpret the word ~ lamam in
two different ways:
[1] Some commentators are of the view that it refers to small faults
and minor errors which in Surah An-Nisa' has been described as sayyi'at:
(fyou abstain from the major (sins)" إِنْ تَجْتَنِبُوا كَبَآئِرَ مَا تُنْهَوُنَ عَنْهُ نُكَفِّرُ عَنْكُمُ سَيّاتِكُمْ
out of what you have been forbidden from We shall write off your minor
sins - 4:31". Ibn-Kathir has reported this from Sayyidna Ibn 'Abbas and
Abu Hurairah 4ge;
[2] Some other scholars have held that lamam means, a sin that a
person commits incidentally and then repents. After repentance, he never
repeats it. Ibn Kathir has reported a narration from Ibn Jarir, first
through Sayyidna Mujahid, and again through Sayyidna 'Ata', from Ibn
'Abbas , and through Hasan Basri from Sayyidna Abu Hurairah
The gist of that narration too is that even if a person were to commit a
major sin incidentally and repents, he will not be excluded from the ranks
of the God-fearing people. Verse [135] of Surah 'Al-'Imran:
وَالَّذِيْنَ إِذَا فَعَلُوْا فَاحِشَةً أَوْ ظَلَمُوْا أَنْفُسَهُمُ ذَكَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمُ وَمَنْ يَّغْفِرُ
الدُّنُوبَ إِلَّ اللّهُ وَلَمْ يُصِرُّوا عَلَى مَافَعَلُوْا وَهُمْ يَعْلَمُوْنَ.
And those who, when they happen to commit a shameful act or
wrong themselves, remember Allah, then, seek forgiveness for
their sins - and who is there to forgive sins except Allah? - and
do not persist in what they have done, knowingly. [3:135]
It should be noted that overwhelming majority of scholars concur that
if a person persists in a minor sin and continues to do it in a determined
way so that it becomes a habit, it will no longer be a minor sin, but will
turn into a major sin. Therefore, Maulana Ashraf 'Ali Thanawi has
explained the word lamam as those small sins in which the doer does not
persist.
Definition of Major and Minor Sins
This subject is taken up in full detail in Surah An-Nisa' in this book
Vol. 2/pp404-410, under verse [31] ◌ُإِنْ تَجْتَنِبُوا كَبَآئِرَ مَاتُنُهَوُنَ عَنْه "If you abstain

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from major [sins] out of what you have been forbidden from, We shall
write off your minor sins ... ", [q.v.].
He knows you more) هُوَاَعُلَمُ بِكُمْ إِذْ أَنْشَاكُمُ مِّنَ الْأَرْضِ وَإِذْ آَنْتُمُ اَجِنَّةٌ فِىُ بُطُوُنِ أُمَّهُتِكُمْ
than anyone else [from a time] when He created you from the earth and
when you were embryos in the wombs of your mothers ... 53:32) The word
ajinnatun is the plural of janin which means embryo or foetus. This verse
purports to say that man does not have knowledge of himself as much as
Allah knows him. When he went through the various phases of his
creation in his mother's womb, he did not have any knowledge or sense.
But his Creator knows fully well how wisely He was creating him. Thus
he is made aware of his inability and lack of sufficient knowledge. Having
said this, he is further made aware of the fact that any good he does is not
his personal accomplishment. The ultimate source of his achievement is
Allah: It is Allah who has given him limbs, organs and other parts of the
body to perform the righteous deeds; it is He who has equipped him with
the ability to move his limbs; then He has created the urge, will and
determination to perform righteous actions. Hence, not even the greatest
righteous, pious and God-fearing person has the right to pride upon his
works and behave arrogantly. Besides, no one yet knows what the end
result of his activities will be. Yet the end result is the most important
factor in our life. Therefore, pride and arrogance is meaningless.
The concluding part of the verse puts it thus:
فَلَا تُزَكُوا أَنْفُسَكُمُ ﴿ هُوَاَعْلَمُ بِمَنِ اتَّقَىْ
So, do not claim purity [from faults] for your selves. He knows
best who is God-fearing ... (53:32).
In other words, the merit of a person lies not only in his outer actions,
but in taqwa in one's heart and in his inner moral excellence and
uprightness which endures till his death. Only Allah knows who is perfect
in this quality.
Sayyidah Zainab bint Abi Salamah رضى الله عنها was named by her
parents as Barrah which means 'righteous or upright'. The Holy Prophet
recited the concluding part of this verse ◌ُفَلا تُزَكَّوْ اَنْفُسَكُم (Do not claim
purity for your selves.) and suggested the name be changed. Therefore,
they changed her name to 'Zainab'. Imam Ahmad records on the
authority of 'Abdur-Rahman Ibn Abi Bakrah 4ge that a person praised

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another person in the presence of the Holy Prophet
. He stopped him
and said "If you have to praise a person, then say, 'according to my
وَلَا أُزَكِىُ عَلَى اللَّهِ knowledge the person appears to be upright and God-fearing
sí and I cannot say that he is so in the sight of Allah as well'.
Verses 33 - 62
أَفَرَءَ يْتَ الَّذِىُ تَوَلَّى ﴿٢﴾ وَاَعُظَى قَلِيلًا وَّاكُدى ﴿٣٤) أَعِنْدَهُ عِلْمُ
الْغَيْبِ فَهُوَ يَرَى ﴿٣٥) أَمْ لَمْ يُنَبَّأُ بِمَا فِىُ صُحُفٍ مُؤُسى ﴿٣٦﴾
وَإِبْرِهِيْمَ الَّذِىْ وَفِّىَ ﴿٢﴾ آلَّا تَزِرُ وَازِرَةٌ وِزْرَأُخْرَى ﴿٢﴾ وَأَنْ لَّيْسَ
لِلْإِنْسَانِ إِلَّ مَا سَعى ﴿٢٩) وَأَنَّ سَعْيَةُ سَوْفَ يُرِى ﴿٤﴾ ثُمَّ يُجْزِئُهُ
الْجَزَآءَ الْأَوُفى ﴿١﴾ وَأَنَّ إِلَى رَبِّكَ الْمُنْتَهى ﴿٢﴾﴾ وَنَّهُ هُوَ
أَضْحَكَ وَأَبْكى ﴿٤٣﴾ وَأَنَّهُ هُوَ آَمَاتَ وَأَحْيَا ﴿٤﴾﴾ وَأَنَّهَ خَلَقَ
الزَّوْجَيْنِ الذَّكَرَ وَالْأُنْثى ﴿٤٥﴾ مِنْ نُطْفَةٍ إِذَا تُمُنى ﴿٢٦﴾ وَأَنَّ عَلَيْهِ
النَّشْأَةَ الْأُخْرَى ﴿٤﴾ وَأَنَّهُ هُوَ اَغُنَى وَأَقْنِى وَأَنَّهُ هُوَ رَبُّ الشِّعُرِى
﴿٤٩ ﴾ وَأَنَّهُ أَهْلَكَ عَادَا إِلْأُوُلى ﴿ .. ﴾ وَثَمُوْدَا فَمَآ أَبُقى ﴿٥١﴾ وَقَوْمَ
نُوحٍ مِّنُ قَبْلُ ﴿ إِنَّهُمُ كَانُوا هُمْ أَظْلَمَ وَأَطُغَى ﴿٥٢ُ﴾ وَالْمُؤْتَفِكَةَ
اَهُوى ﴿٥٣﴾ فَغَشْهَا مَا غَشىٌ ﴿٤﴾﴾ فَبَيِّ الَاءِ رَبِّكَ تَتَمَارى ﴿٥٥﴾
هذَا نَذِيْرٌ مِّنَ النُّذُرِ الْأُوْلِىِ ﴿٥٦) أَزِفَتِ الْأَزِفَةُ ﴿٧°﴾ لَيْسَ لَهَا مِنْ
دُونِ اللهِ كَاشِفَةٌ ﴿٥٨﴾ آَفَمِنُ هذَا الْحَدِيثِ تَعُجَبُوْنَ ﴿٠٩)
وَتَضْحَكُونَ وَلَا تَبْكُوُنَ ﴿.٦﴾ وَأَنْتُمُ سمِدُونَ ﴿٦١﴾ فَاسْجُدُوا لِلَّهِ
وَاعْبُدُوْا ﴿٦٣﴾ جده
Did you see the one who turned away, [33] and gave a
little, and stopped? [34] Does he have knowledge of the
Unseen whereby he sees (what he believes)? [35] Has he
not been told of what was (revealed) in the scriptures of
Musa [36] and of Ibrahim who fulfilled (his covenant)?

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[37] (It was) that no bearer of burden shall bear the
burden of the other, [38] and that a man does not
deserve but (the reward of) his own effort, [39] and that
his effort will soon be seen, [40] then he will be
recompensed for it in full, [41] and that to your Lord is
the end (of every one), [42] and that He is the One who
makes (one) laugh and makes (him) weep, [43] and that
He is the One who gives death and gives life, [44] and
that He creates the pairs, male and female, [45] from a
sperm-drop when it is poured (into a womb), [46] and
that the second creation is undertaken by Him, [47] and
that He is the One who gives wealth and preserves (it),
[48] and that He is the One who is the Lord of Sirius (the
star worshipped by pagans), [49] and that He has
destroyed the earlier 'Ad, [49] and Thamud, so spared
none, [51] and (destroyed) the people of Nuh even before.
Surely they were more unjust and more rebellious. [52]
And He destroyed the overturned towns (of the people
of Lut) also, [53] so covered they were by that which
covered. [54] Then, concerning which of your Lord's
bounties would you remain in doubt? [55] This (Holy
Prophet) is a warner from the (genus of the) previous
warners. [56] The Imminent (Hour) has approached. [57]
There is no one, beside Allah, to remove it. [58] Do you
then wonder at this discourse, [59] and laugh (at it), and
not weep, [60] while you are engaged in vain play? [61]
Now, fall down in prostration and worship (Allah). [62]
Background of Revelation
Ad-Durr-ul-Manthur reports from Ibn Jarir that a person embraced
Islam and one of his friends rebuked him for having abandoned his
forefather's religion. He responded that he fears Allah's chastisement. The
friend told him to make a certain payment to him, and he will take upon
himself his punishment of the Hereafter. Thus he [the new Muslim] will
be spared from the chastisement, and consequently he made the payment
to him. The friend demanded more payment. After a scuffle, he made the
additional payment to him, and for the balance a document was drawn up
with signatures of witnesses. That person, according to Ruh-ul-Ma'ani,
was Walid Ibn Mughirah who was inclined towards Islam. But his friend
reproached him and took the responsibility of punishment upon his own
shoulders.
Did you see the one who turned away, ... 53:33) The) آفَرَءَيْتَ الَّذِىُ تَوَلّى

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word tawalla literally means 'to turn the face away', and it connotes in
this context a person who turns away from Allah's obedience.
and gave a little, and stopped? ... 53:34) The word akda) وَاَعُلى قَلِيلًا وَاكُدى
is derived from kudyah which refers to a hard or stony piece of ground or
clod that appears in the course of digging a well or a trench. As a result,
the digger cannot dig any further. Thus the meaning of the verse is that
at first he gave a little, then he stopped giving. In view of the incident
narrated under the heading of "Background of Revelation", the meaning
is quite clear. [For the person in that incident paid a little amount and
then stopped payment.] Apart from this meaning, Sayyidna Mujahid,
Said Ibn Jubair, 'Ikrimah, Qatadah and others interpret this word to
imply that a person spent a little in Allah's way, then stopped it; or at first
he was somewhat inclined towards Allah's obedience, and he obeyed Him
for a while, and then gave it up [vide Ibn Kathir].
Does he have knowledge of the Unseen whereby) اَعِندَهُ عِلْمُ الْغَيْبِ فَهُوَ يَرى
he sees [what he believes] ?... 53:35) According to the story recounted in
connection with the occasion of revelation, the verse means: The person
who embraced Islam and later abandoned it because his friend assured
him that he would bear the punishment in the Hereafter on his behalf,
and spare him the pain. The fool believed him and took for granted the
assurance given to him. Does he have the knowledge of the Unseen, so
that he is able to see that the chastisement he deserves for disbelief will be
taken over for sure by his friend? This is wholly a make-believe situation.
He neither has the knowledge of the Unseen, nor can he take on the
punishment of somebody else and save him. Apart from the story
recounted in connection with the occasion of revelation, the verse would
mean: Does this person, who stopped giving for fear of poverty and ended
his acts of charity have knowledge of the Unseen and thus knows that if
he does not stop spending, his wealth will go away? No. This is absolutely
false. Such a person has neither the knowledge of the Unseen so that he
is able to see that if he goes on spending, his wealth will be depleted and
not replenished. He stopped spending in charity for righteous causes, and
did not keep relations with kith and kin because of his miserliness, being
stingy and out of fear of poverty. The Qur'an makes plain in [34:39]
مَآ أَنْفَقْتُمُ مِّنُ شَىْءٍ فَهُوَ يُخْلِفُهُ ◌ٌ وَهُوَ خَيْرُ الرُّزِقِيْنَ
And whatever thing you spend, He replaces it. And He is the
best of the sustainers. [34:39]

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If man thinks carefully, this verse does not only concern wealth and
money, but it also concerns every power, strength and energy of our body.
When we expend it and it gets depleted, Allah replaces it and has
arranged for its replenishment. Imagine even if our limbs, organs and
other body parts were made of steel and worked constantly for 60-70
years, they would have diminished long ago. However, as they diminish,
Allah replenishes them inwardly as though by means of an automatic
machine. Likewise, man keeps spending and it is constantly replenished.
The Holy Prophet
is reported to have said:
أَنْفِقُ يَا بِلَالُ وَلَا تَخْشَ مِنْ ذِى الْعَرْشِ اِقْلَالًا
"O Bilal, spend and do not fear that the Lord of the Throne will
render you indigent." (Ibn Kathir)
Has he not been told of what was) آَمُ لَمْ يُنَبَّأُ بِمَا فِىُ صُحُفٍ مُوسى. وَإِبْرِهِيُمَ الَّذِىُ وَفّىّ
[revealed] in the scriptures of Musa and of Ibrahim who fulfilled [his
covenant] ?... 53:37- 38) In verse [37], the Prophet Ibrahim Mal has been
described by the expression waffa which is derived from the root word
wafa' and it means to fulfill faithfully the covenant one has made with
someone.
Special Characteristic of Ibrahim Ses: fulfillment of Covenant
Holy Prophet Ibrahim el had a covenant with Allah that he will
obey Him and convey His Message to all the people. He fulfilled faithfully
the covenant: He obeyed Allah and delivered His Message to His
creatures. As a result, he was made to pass through severe trials and
tribulations. This is the interpretation placed upon the expression waffa
(fulfilled) by Ibn Jarir, Ibn Kathir and others.
Several narratives describe particular works of Holy Prophet Ibrahim
Scel as a purport of the expression waffa, but the two versions are not
contradictory, because fufillment of covenant is general. It comprehends
acting upon all the Divine injunctions, obeying Allah in all actions,
fulfilling the duties of Prophet-hood and messenger-ship and reforming
the creation of Allah.
Let us consider the narrative which Ibn Abi Hatim has reported on
the authority of Sayyidna Abu 'Umamah
that the Holy Prophet
recited the verse 37, and asked: Do you know what is the meaning of

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waffa (fulfilled)? Sayyidna Abu 'Umamah .
replied: Allah and His
Rasul know best. The Holy Prophet
said:
وَقَى عَمَلَ يَوْمِهِ بِأَرْبَعِ رَكعَاتٍ فِىُ أَوَّلِ النَّهَارِ. (ابن كثير)
"He fulfilled the day's work by starting it with the performance
of four rak'at [that is, salat-ul-ishraq]."
This is supported by the Tradition recorded in Tirmidhi on the
authority of Sayyidna Abu Dharr 4
e,
Je, according to whom the Holy
Prophet & said:
إِبْنَ ادَمَ ارْكَعْ لِىُ اَرْبَعَ رَكُعَاتٍ مِّنْ آَوَّلِ النَّهَارِ اَكُفِكَ اخِرَهُ (ابن كثير)
"O Son of'Adam! Perform four rak'at of prayer in the early part
of the day, I shall take of you in all your affairs till the end of
the day."
Ibn Abi Hatim reports another Tradition from Sayyidna Mu'adh Ibn
Anas
that the Holy Prophet
said: "Do you know why Allah gave
Ibrahim Heel the title of al-ladhi waffa (the one who fulfilled)? Then, he
said, 'Because he used to recite the following dhikr every morning and
evening:
فَسُبُحِنَ اللهِ حَيْنَ تُمُسُوْنَ وَحِيْنَ تُصْبِحُونَ وَلَهُ الْحَمْدُ فِى السَّمْوَتِ وَالْأَرْضِ
وَعَشِيًّا وَّحِيْنَ تُظْهِرُوْنَ. (ابن كثير)
Scriptures of Musa and Ibrahim : Special Guidance and
Teachings
Whenever any command, statement, action or teaching of Allah is
quoted in the Qur'an from the scriptures of the former Prophets Sel, it
means that it is obligatory for this 'Ummah to act upon it, unless there is
an explicit text abrogating the previous teachings. Forthcoming eighteen
verses elaborate on the special teachings of the scriptures of Holy
Prophets Musa and Ibrahim MuJI Logle. Of them only two of the previous
teachings are concerned with practical life. The rest are meant to advise,
warn and draw attention to the Signs of Allah. The two verses [38] and
[39] concerned with prescriptive teachings are as follows:
None shall carry the Burden of Any Other on the Day of
Resurrection
الَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرِى ﴿٣٨﴾ وَأَنْ لَّيْسَ لِلإِنْسَان ◌ِلَّ مَا سَعى ﴿٣٩)
(It was) that no bearer of burden shall bear the burden of the

Surah An-Najm : 53 : 33 - 62
229
other, [38] and that a man shall not deserve but (the reward of)
his own effort, [39]
The word wizr originally means a burden, and the verse purports to
say that every man shall have to carry his own wrongdoings, whether
disbelief or sin, and none else shall carry his burden of sin, as Allah states
in [35:18].
وَإِنْ تَدْعُ مُثْقَلَةٌ إِلَى حِمْلِهَا لَا يُحْمَلٌ مِنْهُ شَىْءٌ
And if a person carrying a heavy load calls (someone) to (share)
his load, nothing from it shall be carried ( by the latter ), even
though he be a near of kin. .... [18]
By load or burden is meant the load or burden of sin and its
punishment, signifying that on the Day of Resurrection the punishment
of one will not be given to another, nor will anyone have the choice to pay
for another's sin as the verse quoted above clearly indicates.
This verse also refutes the thinking of the person which was narrated
above as Background of Revelation: He had become a Muslim or was
going to become one, and his friend rebuked him, saying that if any
punishment is meted out to him, he guarantees him that no harm will
come to him. The friend assured him that he would bear the burden of his
punishment, and save him. This verse further clarifies that in matters,
such as these, there is no possibility that one person may commit the sin
and another is held accountable to pay the price.
As for the Hadith of Ibn 'Umar
, as recorded in Sahihain, that the
dead are punished because of the weeping and wailing of their families on
his death, it relates to the person who himself used to weep and wail for
the deceased and was wont to it, or who had advised his heirs to weep and
wail for him after his death. (Mazhari). In this case he is punished for his
own deed, not on account of other people's deed.1
وَأَنْ لَّيُسَ لِلإِنْسَانِ إِلَّ مَا سَعى [39] The second injunction is contained in verse
(1). It should be noted here that if one weeps on the death of a person in a way that he
or she cannot control his or her emotions, it is not a sin in Shari'ah. The wailing
that has been prohibited is a particular type of wailing that was customary in
Pre-Islam Arab society, and is still in vogue in some areas, in which one would cry
loudly, often in an artificial manner, and would invite others to weep, slapping his
face, tearing his clothes and complaining of the destiny.It is this type of formal
wailing that is meant here by the esteemed author. (Muhammad Taqi Usmani)

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(and that a man does not deserve but [the reward of] his own
effort, .... 53:39) The summary of this verse is that just as no person shall
carry the burden of sin of any other, so shall he benefit only from the
good that he himself has done. It is not the case that a person performs a
righteous act instead of someone else, and the latter is absolved of his
responsibility. For example, if a person performs the obligatory prayers
and fasts on behalf of somebody else, the latter will not be absolved of his
religious duties and obligations. He is still liable for them. Likewise, if a
person embraces faith on behalf of somebody else, the latter cannot be
regarded as a believer.
Thus interpreted, no juristic problems arise in connection with this
verse. However, some superficial questions do arise regarding Hajj and
Zakah. In times of necessity Shari'ah permits to perform Hajj on behalf of
somebody else, or pay Zakah on his behalf with his permission. How is
this possible? A careful analysis of the two situations does not pose any
problem: In the case of Hajj-e-Badal, the sender of a person to perform
this type of pilgrimage bears the expenses himself,2 and thus it is his [the
sender's] own act for which he will be rewarded. In the case of Zakah,
appointing someone to pay is also the act of the person who made the
appointment, and not that of the appointee. Therefore, the two cases are
not in conflict with verse [39].
Offering Reward of Good Deeds to others
In the foregoing section we have explained that verse [39] means that
no person can perform an obligatory act, such as faith, prayers and fasts,
on behalf of some other person to free him of his religious duties. He will
be able to benefit only from the good he himself has done. This, however,
does not imply that a person cannot perform supererogatory acts and
proffer their reward to someone else. There is ample textual evidence of
Shari'ah that a person can supplicate or give charity or do any other good
deed and proffer its reward to others. Further, there is an overwhelming
consensus of the Ummah on this issue. (Ibn Kathir)
However, only Imam Shafifi ( Ul >, differs on this issue. He says
that the reward of recitation of the Qur'an cannot be proffered to anyone
(2). It should be kept in mind that this is allowed only when one is unable to perform
Hajj due to a physical constraint, and therefore his obligation becomes limited to
sending someone else with his own expense. (Muhammad Taqi Usmani)

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else. He takes the above verse in a general sense and argues that the
rewards of the purely bodily acts of worship, such as the prayer, fasting
and recitation of the Qur'an and so on, cannot be passed on to any other
person. According to Imam Abu Hanifah رحمه اللّه تعالى and majority of the
leading jurists, it is permissible. They argue that just as it is possible to
pray for and proffer the reward of charity to another person, so likewise
it is possible to recite the Qur'an and perform other voluntary prayers to
pass the reward to another person who will receive it. Qurtubi says, in his
Tafsir, a large number of Traditions bear testimony to the fact that a
believer will receive the reward of the righteous acts of another person.
Tafsir Mazhari has, on this occasion, collected all the relevant Traditions
which prove that another person does receive the benefit of
'Isal-e-Thawab (proffering the reward of good acts).
The foregoing verses have elaborated on two issues with reference to
the scriptures of Prophets Musa and Ibrahim >JI Lagde: [1] No one will
bear the burden of another's sin and punishment; and [2] No one shall be
freed of his Shari obligations, unless he himself performs them. These two
rules of law were available in the Shari'ah of all the Prophets. However,
they are especially mentioned in relation to Musa and Ibrahim (MuJI Legale
probably because in their days an evil custom had taken deep root that
the son used to be killed instead of the father; and father, brother, sister
or some other member of the family used to be killed instead of the son.
The Shari'ah of these prophets abolished all the evil customs of the dark
age.
and that his effort will soon be seen ... 53:40) In other) وَأَنَّ سَعُيَهُ، سَوْفَ يُرى
words, outer actions of a person are not sufficient. Allah will take into
account the real, inner motive and driving force behind them whether
they were performed with the sincerity of purpose, or they were done
with some ulterior motive. The Holy Prophet
is reported to have said:
إِنَّمَا الأَعْمَالُ بِالِّيَّاتِ
"Actions shall be judged only by the intentions."
That is, the outer aspect of actions is not sufficient. The inner aspect is
also necessary. Actions must be performed purely for the good pleasure of
Allah and in compliance with His command.

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... ,[and that to your Lord is the end [of every one) وَأَنَّ إِلَى رَبِّكَ الْمُنْتَهى
53:42) This means that ultimately every one will return to Allah on the
Day of Resurrection, and give an account of his actions.
Some of the commentators interpret that this statement purports to
say that the access of human thought and imagination ends with Allah.
The reality of His Being and attributes cannot be discovered by human
imagination, because they are beyond conceptualization. Thus we are
clearly prohibited from deliberating (See Ma'ariful Qur'an, Vol.2/pp 277-280
[Tr.]) in His Being and His Attributes. There are narrations that tell us to
ponder over the manifestation of His Attributes and bounties, and not to
conceptualize His Being and His Attributes or Qualities, the reality of
which should be left to the Divine Knowledge only.
and that He is the One who makes [one] laugh and) وَأَنَّه هُوَ أَضْحَكَ وَابُكى
makes [him] weep, ... 53:43) Mankind experiences happiness and grief,
and consequently laughing and weeping. Man assigns this to the
secondary causes [which refer to every existent thing in this universe,
and that is where he ends the matter. If we analyze carefully and
profoundly, the whole system of cause and effect ends with Allah, the
Primary and Supreme Cause. No secondary cause makes anyone happy
or sad, nor does it make him to laugh or weep. Both of these things are
created by Allah. He created the series of secondary causes and effects in
our finite world. But as the Primary and Supreme Cause, He can at any
moment make the laughing person weep, and make the weeping person
laugh. How well it has been versified!
بكور حل دين كفية كن ختد اناست يعتمد ليب جد فر مودة كمثال الناست
What have You whispered to the ear of a flower (O Allah)
whereby it is smiling?
And what have You said to the nightingale whereby it is
weeping all the times?
and that He is the One who gives wealth and preserves) وَأَنَّهُ هُوَ أَغْنَى وَآَقُنى
[it] ... 53:48) The word ghina means affluence, and ighna' means to give
wealth to somebody else, and enrich him. The word aqna is derived from
qinyatun which means preserving and reserve wealth. The meaning of
the verse is that it is Allah Who enriches His servants and grants wealth
to them to their satisfaction, so that they are able to use some and keep

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some in their reserve fund for future use.
and that He is the One who is the Lord of Sirius) وَأَنَّهُ هُوَرَبُّ الشِّعُرى
... 53:49) The word shi'ra with the diacritical symbol kasrah under the
letter shin is the name of a star, called Sirius which is behind Jauza'.
Some of the Arab tribes worshipped the mighty star, Sirius, because they
regarded it as a source of good or bad luck for them. Allah mentions this
star in particular in order to refute their false notion and to affirm that
He is the Lord and Master of this star as well, although He is the Creator,
Master and Lord of all the stars, heavens and the earth.
,and that He has destroyed the earlier 'Ad) وَأَنَّهَ اَهُلَكَ عَادَإِ لْأوْلى وَثَمُوُدَا فَمَآ أَبُقى
and Thamud, so spared none, ... 53:50-51) The people of 'Ad were among
the strongest, fiercest people and the most rebellious against Allah. There
are two branches of this people: one of them is known as 'ula [the first]
and 'ukhra [the latter or the second]. Holy Prophet Hud && was sent to
'Ad, but they disobeyed him, as a result Allah annihilated the entire
nation by a violently furious wind. This is the first nation that was
destroyed in punishment after the destruction of the people of Holy
Prophet Nuh del. (Mazhari) Holy Prophet Salih Se was sent to the tribe
of Thamud, being the second 'Ad, but they too disobeyed their Prophet.
Those who transgressed were caught by the awesome Cry of Jibra'll Sel
and their hearts were burst by the horrific sound resulting in the mass
destruction of those people. (See Ma'ariful Qur'an Vol. 4/p. 651 and the
cross-reference given there. [Tr.])
(53:53 ... ,And He destroyed the overturned towns also) وَالْمُؤْتَفِكَةَ أَهُوى
The word Mu'tafikah literally means mu'talifah (joined together). These
were a few settlements adjacent to the city. Holy Prophet Lut & was
sent to them. Because of disobedience and commission of shameful and
unspeakable sins, their cities [of Sodom and Gomorrah] were turned
upside down by Jibra'll tel.
so covered they were by that which covered .... 53:54). This) فَفَشْهَا مَاغَشْى
refers to the fact that the cities were first overturned, and after that
stones of hard clay were sent down on them, which covered them.
Here ends the teachings of the scriptures of Musa and Ibrahim Lagle
.السلام

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Surah An-Najm : 53 : 33 - 62
Then, which of your Lord's bounties would you) فَبِاَيِّ الَاءِ رَبِّكَ تَتَمَارى
dispute ?.... 53:55). Tamara means to dispute and oppose. According to Ibn
'Abbas 4ee, the verse is addressed to every human being. After seeing so
many and so clear and invincible arguments in the preceding verses and
the Signs in the scriptures of Musa and Ibrahim el that support and
substantiate the claims of the Holy Prophet Muhammad
about the
truth of his revelation, the verse says to the obstinate disbelievers: How
long will you continue to deny the truth and wander in the wilderness of
disbelief? The verse further makes it abundantly clear for those who
think and deliberate that there should be no room for any doubt in the
Messenger of Allah, his revelation and his teachings. Having heard about
the stories of destruction and punishment of past nations, this is an
opportune occasion for them to straighten out. This well-timed occasion is
a favour of Allah. They should take advantage of it instead of fighting
and opposing it.
This [Holy Prophet] is a warner from the (genus of) هذَا نَذِيرٌ مِّنَ النُّذُرِ الْأَوْلِى
the) previous warners ... 53:56). Hadha is a demonstrative pronoun and
points either to the Holy Prophet
or to the Qur'an. With reference to
the Holy Prophet , it means that in the past, many Prophets were sent
to their respective nations, and the Holy Prophet
is sent to all
mankind, and he is not a new thing among the Messengers. He is
well-established in the straight path. With reference to the Qur'an, it
means that he has come with a book of guidance which, if complied with,
assures them of success in this world and in the Hereafter. The opponents
should fear the Divine punishment.
.The Imminent (Hour) has approached) اَزِفَتِ الْأَزِفَةُ لَيْسَ لَهَا مِنْ دُوْنِ اللهِ كَاشِفَةٌ
[53:57] There is no one, beside Allah, to remove it ... 53:58). The verb 'azifa
is used in the sense of qaruba which means to draw near. Azifah is the
feminine active participle from the verb azifa and it refers to the
Imminent Event. In other words, the Imminent Event has drawn near,
referring to the Day of Resurrection. No one besides Allah can prevent it
from happening , nor does anyone know when it will happen, except Him.
The imminence of Resurrection is in relation to the age of the entire
world. The Ummah of Holy Prophet Muhammad @ is right at the end of
it near the Day of Judgement.
Do you then wonder at this) آَفَمِنُ هذَا الْحَدِيثِ تَعْجَبُونَ وَتَضْحَكُوْنَ وَلَا تَبْكُوْنَ
1

235
Surah An-Najm : 53 : 33 - 62
discourse, and laugh [at it], and not weep .... 53:59-60). The phrase 'this
discourse' refers to the Qur'an. That is, the Qur'an, the Divine Discourse,
which is itself a miracle, has already come to them. They are surprised at
it and laugh in jest and mock at it, and do not weep at their sins and
shortcomings.
while you are engaged in vain play? .... 53:61). Samidun is) وَانْتُمُ سُمِدُونَ
the plural of "samid" from the root word sumud which literally denotes to
be heedless. Samidun is used in the sense of ghafilun, meaning
unmindful. Some of the Imams have interpreted the word sumud to mean
to sing. That meaning can equally fit or apply in this context.
Now, fall down in prostration and worship) فَاسْجُدُوا لِلْهِ وَاعْبُدُوًا
[Allah] ... 53:62). It means that preceding verses have a lesson for
everyone who considers them seriously that he should worship Allah and
bow down before him in humbleness.
It is recorded in Bukhari on the authority of Sayyidna Ibn 'Abbas
that when the Holy Prophet
recited this verse he prostrated, and all
those around him also prostrated along with him-Muslims, pagans, Jinns
and mankind. Another report from 'Abdullah Ibn Mas'ud, as recorded in
Bukhari and Muslim, narrates that when the Holy Prophet
¿ finished
reciting the Surah before a mixed gathering of Muslims and disbelievers,
and, along with his followers, he prostrated himself on the ground, the
disbelievers too prostrated, except one old Quraishi man who took a
handful of soil and, having applied it on his forehead said, "This is enough
for me.' 'Abdullah Ibn Mas'ud 4% said that he saw this man later on killed
as a disbeliever. Following the example of the Holy Prophet
, the
Muslims were expected to prostrate. As far as the idolaters are concerned,
having been profoundly impressed with the solemnity of the occasion and
being overawed by the august recitation of the Qur'anic words, as well as
by the Divine Majesty and Glory, might also have fallen in prostration.
However, since this prostration was performed in the state of disbelief, it
did not carry any reward, but it did leave a deep impression on them; and
as a result of this impact, they all later on embraced the Islamic faith,
except one person who died in the state of kufr, because he arrogantly
refrained from performing the sajdah.
Sahihain record a report from Sayyidna Zaid Ibn Thabit 4ee
to the

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effect that he recited the entire Surah An-Najm in the presence of the
Holy Prophet
, but he [the Holy Prophet ] did not perform the
sajdah. It does not necessarily follow from this that the sajdah is not
obligatory or compulsory. It is possible that at that particular moment, he
did not have his ablution or there must have been some other legitimate
reason for not performing the sajdah. In such situations, it is not
obligatory to perform the sajdah forthwith. It can be delayed until the
reason has ceased. And Allah, the Pure and Exalted, knows best!
Surah An-Najm, through the help and grace of Allah, the Pure, the
exalted, ended on Friday night 1st Rabi'-uth-Thani 1391, in one week.
Allah willing, this chapter will be followed by Surah Al-Qamar. Allah
grants success!
Alhamdulillah
The Commentary on
Surah An-Najm
Ends here

237
Surah Al-Qamar : 54 : 1 - 8
Surah Al-Qamar
(The Moon)
This Surah is Makki. It contains 55 verses and 3 sections
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 8
◌ِقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ ﴿١﴾ وَإِنْ يَّرَوْا آيَةً يُعُرِضُوْا وَيَقُوْلُوا
سِحُرٌ مُّسْتَمِرٍّ ﴿٢﴾ وَكَذَّبُوا وَاتََّعُوْا أَهْوَآءَهُمْ وَكُلُّ أَمْرٍ مُسْتَقِرٍّ ﴿٣)
وَلَقَدْجَآءَهُمْ مِّنَ الْأَنْبَاءِ مَا فِيْهِ مُزْدَجَرٌ ﴿٤﴾ حِكْمَةٌ بَالِغَةٌ فَمَا تُغْنِ
النُّذُرُ ﴿ٌ﴾ فَتَوَلَّ عَنْهُمُ يَوْمَ يَدْعُ الدَّاعِ إِلَى شَىْءٍ تُكُرٍ ﴿٢﴾ خُشَّعًا
أَبْصَارُهُمْ يَخْرُجُوْنَ مِنَ الْأَجْدَاثِ كَأَنَّهُمُ جَرَادٌ مُّنْتَشِرٌ ﴿٢﴾
مُهْطِعِيْنَ إِلَى الدَّاعُِ يَقُوُلُ الْكَفِرُوْنَ هَذَا يَوْمٌ عَسِرٌ ﴿1﴾
The Hour (of doom) has drawn near, and the moon has
been split asunder. [1] And when these people see a sign,
they turn away and say, "(This is) a transient magic." [2]
And they have rejected (the Truth) and followed their
desires, while every matter has to be settled (at some
time). [3] And there has come to them as much news (of
the earlier communities) as contains enough to warn,
[4] a perfect wisdom, but the warnings are of no avail
(to them). [5] Therefore, turn aside (O Prophet,) from
them. (They will see the reality) on the Day when the
caller will call to a terrible thing. [6] With their eyes
humbled, they will come out of the graves like locusts
spread all over, [7] rushing quickly towards the caller.
(On that Day) the disbelievers will say, "This is a

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difficult day." [8]
Linkage between Surah An-Najm and Surah Al-Qamar
Whereas the preceding Surah An-Najm had ended on a note of
warning to disbelievers in the words: &;si aff azifat-il-'azifah, i.e., the
Hour of their doom has drawn near, the present Surah opens with a
similar sentence, "The Hour (of doom) has drawn near" and this
statement is followed by one of its proofs, that is, the appearance of the
miracle of the moon being split asunder. There are many signs of the Day
of Doom; one of them is the advent of the last of the Prophets Sayyidna
Muhammad
g itself, as reported in a hadith 'I was sent like this with the
last Hour' and he pointed with his middle and index fingers. There are
many other Traditions mentioning that the advent of the Holy Prophet
is close to the Day of doom. Likewise, a great sign of Doomsday is the
miracle of the Prophet g when he split the moon into two pieces, then he
rejoined them. Also, the miracle of 'moon-splitting' is significant from
another point of view: Just as Allah's power split the moon into two, so
will planets and stars be destroyed by Him by breaking them into very
small pieces which is not impossible, as has been proved by the miracle of
splitting the moon.
The Phenomenon of Moon-Splitting : A Miracle
The disbelievers of Makkah asked the Messenger of Allah to produce a
proof in support of his claim, and he, with the dispensation of Allah, split
the moon into two parts. This miracle is verified by the concluding part of
verse 1: 'and the moon has been split asunder.'. The incident has been
narrated successively in Traditions of reliable authority, and reported by
such learned Companions as 'Abdullah Ibn Mas'ud, 'Abdullah Ibn 'Umar,
Jubair Ibn Mut'im, 'Abdullah Ibn 'Abbas, Anas Ibn Malik
and others.
'Abdullah Ibn Mas'ud 4
reports that he himself was present and
witnessed when the Messenger of Allah performed this miracle. Imams
Țahawi and Ibn Kathir will be, have stated that the reports
narrating the phenomenon of 'moon-splitting' are mutawatir (i.e. it has
been reported successively and uninterruptedly by such a large number
of authorities that their concurrence on falsehood is inconceivable.)
Therefore, this Prophetic miracle has been proved by incontrovertible
evidence.
It was mentioned earlier that a large number of Traditions report the

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Surah Al-Qamar : 54 : 1 - 8
incident of 'moon-splitting', which may be summarized as follows: Whilst
the Messenger of Allah was sitting at Mina in Makkah, the pagans
demanded that the Messenger of Allah should produce a proof
substantiating his claim. Allah split the moon in two parts. A part of the
moon was over one mountain on the eastern side, and another part was
over another mountain on the western side. Thus there was a mountain
between the two parts. This incident took place on a moonlit night. The
Messenger of Allah
said to all who were present: 'Be witnesses'. When
all the people saw the miracle clearly, the two pieces rejoined. It was not
possible for any person with eyes to deny this clear miracle. However, the
pagans said: 'Muhammad has ensorcelled us, but he cannot bewitch the
whole world; so let us wait for people to come from the neighboring parts
of the country and hear what they have to say'. (Baihaqi and Abu Dawud
Țayalisi) Țayalisi records on the authority of 'Abdullah Ibn Mas'ud 4ge that
when travelers from the neighboring parts of the country arrived, they
confirmed that they did see the moon in two parts. Some reports indicate
that the miracle of 'moon-splitting' occurred twice, but more authentic
reports confirm that the miracle occurred once only. (Bayan-ul-Qur'an) The
following Traditions are worth noting, which have been taken from Ibn
Kathir:
(1) Sayyidna Anas Ibn Malik
narrates, as recorded in Şahin of
Bukhārī:
إِنَّ أَهْلَ مَكَّةَ سَأَلُوا رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ تُّرِيَهُمُ آيَةً فَآَرَاهُمُ الْقَمَرَ شِقِّيْن
حَتَّى رَأَوْاحِرَاءَ بَيْنَهُمَا. (بخارى ومسلم)
"The people of Makkah asked the Messenger of Allah to show
them a sign, and he split the moon into two parts until they
saw the mount of Hira' between them'.
(2) Sayyidna 'Abdullah Ibn Mas'ud 4
narrates, as recorded in
Şahihs of Bukhari and Muslim, and in Musnad of Ahmad,
إِنْشَقَّ الْقَمَرُ عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ شِقَّيْنٍ حَتَّى نَظَرُوْا إِلَيْهِ فَقَالَ
رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اشْهَدُوْا.
"The moon was split in two parts during the time of Allah's
Messenger, and they saw its two parts. Allah's Messenger said:
'Be witnesses'."

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Surah Al-Qamar : 54 : 1 - 8
Ibn Jarir has cited this report with the following addition:
كُنَّا مَعَ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِمِنِى فَانْشَقَّ الْقَمَرُ فَأَخَذَتْ فِرْقَةٌ خَلْفَ
الْجَبَلِ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اشْهَدُوْا اشْهَدُوًا .
"Sayyidna 'Abdullah Ibn Mas'ud 4% says: 'We were with Allah's
Messenger at Mina. Suddenly the moon split in two pieces, and
one piece went away behind the mountain. Allah's Messenger
said: "Be witnesses; be witnesses."
(3) The narration of Sayyidna 'Abdullah Ibn Mas'ud 4p is recorded
by Baihaqi and Abu Dawud Tayalisi in the following words:
إِنْشَقِّ الْقَمَرُ بِمَّةَ حَتَّى صَارَ فِرْقَتَيْنِ فَقَالَ كُفَّارُ قُرَيْشٍ أَهْلِ مَّة هَذَا سِحْرٌ سَحرَكُمُ
بِهِ إِبْنُ أَبِىُ كَبْشَةَ أَنْظُرُوا السُّفَّارَ فَإِنْ كَانُوا رَأَوْامَا رَأَيْتُمْ فَقَدْ صَدَقَ وَإِنْ كَانُوا لَمْ يَرَوْا
مِثْلَ مَارَأَيْتُمْ فَهُوَ سِحُرٌ سَحرَكُمُ بِهِ فَسُئِلَ السُّفَّارُ قَالَ وَ قَدِمُوْا مِنْ كُلِّ جِهَةٍ فَقَالُوْ
رَآَيْنَا. (ابن كثير)
"In Makkah, the moon was split into two parts. The disbelieving
Quraish claimed: "This is sorcery. Ibn Abi Kabshah [the
Prophet] has ensorcelled you. Therefore, wait for the
neighboring travelers to arrive. If they too have seen the two
pieces of the moon, so he has spoken the truth. But if they have
not seen the parts of the moon, then this is indeed a magical
illusion which he has performed on you.' When the travelers
arrived and were asked about it, they all confirmed that they
did see the two parts of the moon.' : (Ibn Kathir)
Criticism against the Miracle of 'Moon-Splitting'
The critics have raised two types of criticism against the miracle: one is
based on the assumptions of Greek philosophers, and the other is based
on layman's thinking.
The deviant Greek philosophers assume that it is not possible for the
heaven and other celestial bodies to split or crack, and rejoin. But this is
merely an idea unsubstantiated by any solid or concrete proof. Whatever
proof or evidence the philosophers have advanced is flimsy, shaky,
inadequate and unsubstantial. The Islamic philosophers [mutakallimin]
have broken down their arguments and have shown that they are
baseless, false and absurd. They could not prove by any rational
argument that 'moon-splitting' is impossible. Indeed, illiterate people
regard every unusual thing as impossible. Obviously, the very meaning of