النص المفهرس

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Surah Al-Hadid 57 : 12 - 19
[2] The Messenger of Allah @ said:
مَنْ حَافَظَ عَلَى الصَّلَوَاتِ كَانَتْ لَهُ نُورًا وَّبُرُهَانًا وَّنَجَاةً يَّوْمَ الْقِيْمَةِ وَمَنْ لَّمُ يُحَافِظُ
عَلَيْهَا لَمْ يَكُنُ لَّهِ، نُورًا وَّلَا بُرْهَانًا وَّلَا نَجَاةً وَّكَانَ يَوْمَ الْقِيَامَةِ مَعَ قَارُوُن وَهَامَانَ
وَفِرُعَوْنَ.
"He who takes care of his five daily prayers [that is, performs
them regularly fulfilling all their essentials], it will serve as
light, proof and salvation for him on the Day of Judgement. He
who fails to take care of it, there will be no light, nor proof or
salvation for him on the Day of Judgement. The latter will be in
the company of Qarun, Haman and Fir'aun."
(Reported by Ahmad and Țabarani from Ibn 'Umar
[3] The Messenger of Allah $
said: "Whoever recites Surah Al-Kahf,
there will be so much of light for him on the Day of Judgement that it will
spread from his place to Makkah." In another narration, "Whoever recites
Surah Al-Kahf on a Friday, light will extend from his feet to the heights
of the heaven on the Day of Judgment." (Reported by Țabarani from Abu Said
[4] The Messenger of Allah >
said: "Whoever recites just a single
verse of the Qur'an, it will be a light for him on the Day of Judgement."
(Reported by Ahmad from Abu Hurairah 46)
[5] The Messenger of Allah
said: "Whoever sends salah (durud) to
me, it shall be the cause of light on the Bridge of Sirat." (Reported by
Dailami from Abu Hurairah 4
[6] The Messenger of Allah
said when detailing the rules of Hajj:
"The hair, that falls on the ground at the time of shaving it when coming
out of the state of ihram, will be a light for him on the Day of Judgement"
(Tabaranī from 'Ubadah Ibn samit 4%)
[7] The Messenger of Allah
said: "Stoning the jamarat in Mina will
be a light on the Day of Judgement." (Musnad of Bazzar from Ibn Mas'ud 4%)
[8] The Messenger of Allah
said: "He whose hair turns gray in
Islam, it will be a light for him on the Day of Judgement." (Țabarani, with a
good chain, from Abu Hurairah 4%)
[9] The Messenger of Allah
at
said: "He who shoots even one arrow in

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Surah Al-Hadid 57 : 12 - 19
Allah's way while fighting in jihad, it will be a light for him on the Day of
Judgement." (Bazzar with a good chain from Abu Hurairah 4
[10] The Messenger of Allah g said: "He who remembers Allah in the
marketplace will receive light for every strand of hair on the Day of
Judgement." (Baihaqi in Shu'ab-ul-'Iman with an interrupted chain from Ibn Umar
[11] The Messenger of Allah
said: "He who alleviates the calamity
of a Muslim, Allah will create two compartments of light for him at the
bridge which will brighten up a whole world. No one besides Allah knows
its number." (Țabarani from Abu Hurairah 4
)
[12] The Messenger of Allah
إِيَّاكُمْ وَالظُّلْمَ فَإِنَّهُ هُوَ الظُّلُمْتُ يَوْمَ الْقِيْمَةِ : said
"Beware of zulm [injustice] because that will yield zulumat [layers of
darkness] on the Day of Judgement." (Bukhari and Muslim from Ibn 'Umar
Muslim from Jabir 4% and Hakim from Abu Hurairah 4% and Ibn 'Umar, and
Țabaranī from Ibn Ziyad 4%).
the Day when the .. ) يَوْمَ يَقُولُ الْمُنْفِقُونَ وَالْمُنْفِقْتُ لِلَّذِيْنَ امَنُوا انْظُرُوْنَا نَقْتَبِسُ مِنْ نُّوْرِكُمْ
hypocrite men and hypocrite women will say to those who believe, "Wait
for us, so that we may have a share from your light ... (57:13) The meaning
is self-evident.
it will be said [to them], "Go back to your ... ) قِيلَ ارْجِعُوا وَرَآءَكُمُ فَالْتَمِسُوا نُورًا
rear, and search for light .... 57:13) This reply will be given by either the
believers, or by the angels. [Ibn 'Abbas and Qatadah]
Then a wall will be ... ) فَضُرِبَ بَيْنَهُمُ بِسُورٍ لَّهُ بَابٌ ﴿ بَاطِنُهُ فِيْهِ الرَّحْمَةُ وَظَاهِرُهُ مِنْ قِبَلِهِ الْعَذَابُ
placed between them, which will have a gate. In its inner side, there will
be the Divine mercy, while towards its outer side, there will be the Divine
punishment ... 57:13). Having received the reply from either the believers
or the angels, the hypocrites will return to the place where the light was
distributed. They will find nothing there, so they will attempt to go back
to the believers but in the meantime a wall will be set up between the
hypocrites and the believers. As a result, the hypocrites will be separated
from the believers and will not be able to reach them. They will be left in
complete darkness. On the side of the believers there will be Allah's
mercy while on the side of the hypocrites there will be chastisement.
Ruh-ul-Ma'ani cites Ibn Zaid's view that this wall refers to A'raf,

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which will be a barrier between the believers and the hypocrites. Other
commentators express the view that the wall is not the barrier of A'raf,
but it is some other wall or barrier. The door in the wall could serve one of
two purposes: [1] It will be a way through which the believers and the
hypocrites will communicate with one another; or [2] all the believers will
pass through this door and then sealed off permanently.
Special Note
In the matter of light, the infidels are not mentioned anywhere,
because in their case there is no question of having such a light. The
hypocrites are, however, mentioned and there are two narrations
concerning them: [1] That they will not receive light at all from the outset;
or [2] They will receive it at first, but when they arrive at the Bridge of
Șirat, it will be extinguished. A wall will be erected as a barrier between
them and the believers. This goes to show that only the believers will cross
the Bridge of Sirat from above the Hell. The infidels and pagans will not
pass through the Bridge. They will be pushed into the Fire direct through
the doors of Hell. The sinful believers, who will be kept in the Hell for a
while to be cleansed of their sins, will fall into the Hell while crossing the
Bridge. The rest of the believers will cross the bridge safely and enter
Paradise, as explicitly stated by Shah 'Abdul-Qadir Dehlawi li Ul ,
and supported by Durr. Allah knows best!
Has the time not yet) آَلَمُ يَأْنِ لِلَّذِيْنَ أمَنُوْا أَنْ تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ وَمَا نَزَلَ مِنَ الْحَقِّ
come for those who believe that their hearts should be humble for the
remembrance of Allah and for the truth that has descended [through
revelation] ?... 57:16) The phrase khushu'-ul-galb means 'for the heart to
soften; to be receptive to advice; to be obedient; to submit'. [Ibn Kathir] In
the Qur'anic context, it implies 'a complete willingness to yield to the
Divine injunctions, or the Divine imperatives and prohibitions without
allowing any laxity in following them. [Ruh-ul-Ma'ani]
This verse admonishes the believers. Sayyidna 'Abdullah Ibn 'Abbas
reports that some of the believers were found to be lacking in firmness,
and somewhat laziness was felt in their practices. So this verse was
revealed. Imam A'mash yw dl das, said: After settling down in Madinah,
the blessed Companions experienced socio-economic comfort and
prosperity; as a result some of them relaxed in exerting their efforts to do
good works as they used to do previously. Thus this verse was revealed.

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Surah Al-Hadid 57 : 12 - 19
[Ruh-ul-Ma'ani]
Sayyidna 'Abdullah Ibn 'Abbas 4
's narration also carries the
additional information that this admonitory verse was revealed thirteen
years after the revelation had started. [Recorded by Ibn Abi Hatim] Sayyidna
'Abdullah Ibn Mas'ud
narrates that this admonitory verse was
revealed four years after they had embraced Islam to administer this mild
reproof. Allah knows best!
In any case, the Muslims are cautioned in this verse that they should
prepare themselves to turn to Allah totally and completely, and act upon
the teachings of their religion. All actions revolve around khushu'-ul-qalb
Sayyidna Shaddad Ibn Aws 46 narrates that the Messenger of Allah
said: "The first thing that will be taken away from the people will be their
humility or humbleness [khushū']." [Ibn Kathir]
Is every Believer a 'Siddiq' and a 'Shahid'?
And those who " وَالَّذِيْنَ آمَنُوا بِاللّهِ وَرُسُلِةٍ أُولَئِكَ هُمُ الصِّدِّيْقُونَ قَ وَالشُّهَدَآءُ عِنْدَ رَبِّهِمُ
believed in Allah and His messengers, it is they who are the siddiqs [the
most righteous] and the shuhada' (martyrs) in the sight of your Lord.
.... 57:19) This verse indicates that every 'believer' is a 'Siddiq' and a
'Shahid'. On the basis of this verse Qatadah and 'Amr Ibn Maimun
maintain that anyone who believes in Allah and His Messenger is a
'Siddiq' and a 'Shahid'. Ibn Jarir reports that Sayyidna Bara' Ibn 'Azib
e narrates that the Messenger of Allah
said : ◌ُمُؤُمِنُوا أُمَّتِىُ شُهَدَاء "The
believers of my Ummah are all Shahids (martyrs)." In support of this, he
recited the current verse.
Ibn Abi Hatim reports that Sayyidna Abu Hurairah 4
narrates that
one day some of the Companions had gathered around him, and he stated
Each one of you is a 'Siddiq' and a 'Shahid". This startled" كُلُّكُمُ صِدِّيقٌ وَشَهِيدٌ
them and they exclaimed: "What are you saying, Abu Hurairah?" He
replied: "If you do not believe me, then read the present verse [19] 200,
أمَنُوْا بِاللهِ وَرُسُلِّةِ أُولَئِكَ هُمُ الصِّدِّيْقُوْنَ وَالشُّهَدَآءُ
However, another verse of the Qur'an seems to be against this
فَأُولَئِكَ مَعَ الَّذِيْنَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِّنَ النَّبِيِّنَ وَالصِّدِّيْقِيْنَ وَالشُّهَدَآءِ :[4:69] concept. It is the verse
Godall; (And those who obey Allah and the Messenger are with those
whom Allah has blessed, namely, the Prophets, the Siddiqin, the

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Surah Al-Hadid 57 : 12 - 19
Shuhada' and the righteous ... ) This indicates that not every believer is a
'Siddiq' and a 'Shahid' because in addition to the Prophets, the general
body of Muslims comprise three categories of believers who are specially
mentioned: [1] the Siddiqin; [2] the Shuhada'; and [3] the righteous. It
would appear that the three categories are distinctly different. Otherwise,
there would have been no need to mention them separately. Therefore,
some scholars believe that the 'Siddiqin' and the 'Shuhada" in fact
constitute the highest and most sublime categories bearing the supreme
attributes. Here all believers are referred to as 'Siddiq' and 'Shahid' in
the sense that every believer is in some degree included in the group of
'Siddiqin' and 'Shuhada". Ruh-ul-Ma'ani states that it is appropriate to
believe that the verse under comment refers to people who have perfect
faith and perform deeds of righteousness. Otherwise, people who are
believers but indulge in deeds that are not in keeping with the dictates of
their faith can hardly be called 'Siddiq' or 'Shahid'.
The Holy Prophet
is reported to have said: ◌َاللَّعَانُوْنَ لَا يَكُونُونَ شُهَدَاء (The
cursers cannot be 'Shuhada"." This Tradition supports the notion.
Sayyidna 'Umar Al-Faruq 4
once said to the people: "What is the matter
with you? You see someone defaming people, you neither stop him nor do
you raise your eyebrows about it! They replied: 'We are afraid of his
violent tongue. If we tell him something, he will also attack our honour.'
Sayyidna 'Umar 4ee made a rejoinder 'if that is the case, then you cannot
be 'Shuhada". Ibn Athir cited this narration and said: "This means that
such coward people will not be among the 'Shuhada' who will bear
witness against the communities of the previous Prophets.' [Rūp-ul-Ma'ani].
Mazhari states that the word الَّذِينَ آمَنُوا 'believers' in verse [19] refers only to
the Companions of the Holy Prophet & who reposed their faith in Allah
and His Messenger, saw him and had the pleasure of his company. As
such, the restrictive phrase, ◌َهُمُ الصِّدِّيقُون 'it is they who are the Siddiqs .. ' in
Verse [19] indicate that the status of Siddiq is limited or restricted to the
noble Companions of the Holy Prophet . Mujaddid Alf Thani states that
all the noble Companions had a share in the noble qualities of
prophet-hood. Any Companion who saw him in a state of faith even for a
short time is absorbed and drowned in such qualities of perfection. Allah,
the Pure and Exalted, knows best!

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Surah Al-Hadid 57 : 20 - 21
Verses 20 - 21
إِعْلَمُوْا أَنَّمَا الْحَيْوةُ الدُّنْيَا لَعِبٌ وَّلَهُوٌ وَّزِيْنَةٌ وَّتَفَاخُرٌّ بَيْنَكُمُ وَتَكَاثُرٌ
فِى الْأَمْوَالِ وَالْأَوْلَادِ ، كَمَثَلٍ غَيْثٍ أَعْجَبَ الْكُفَّارَ نَبَاتُهُ ثُمَّ يَهِيُجُ
فَتَرِئُهُ مُصْفَرًا ثُمَّ يَكُونُ حُطَامًا * وَفِى الْآخِرَةِ عَذَابٌ شَدِيدٌ " وَمَغْفِرَةٌ
مِّنَ اللّهِ وَرِضْوَانٌ ، وَمَا الْحَيْوةُ الدُّنْيَآ إِلَّ مَتَاعُ الْغُرُوُرِ ﴿٢﴾
سَابِقُوْا إِلَى مَغْفِرَةٍ مِّنُ رَبِّكُمُ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَآءِ
وَالْأَرْضِ أُعِدَّتْ لِلَّذِيْنَ أمَنُوا بِاللَّهِ وَرُسُلِهِ ذلِكَ فَضُلُ اللَّهِ يُؤْتِيُّهِ
مَنْ يَّشَآءُ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ.
Know well that the worldly life is but a play and an
amusement, and a show of beauty, and exchange of
boastful claims between you, and a competition of
increase in riches and children. (All this is) like a rain,
the vegetation of which attracts the farmers, then it
withers, and you see it turning yellow, then it becomes
straw. And in the Hereafter there is a severe
punishment (for the disbelievers), and forgiveness from
Allah and (Allah's) pleasure (for the believers and the
righteous). And the worldly life is nothing but a
material of delusion. [20] Compete each other in
proceeding towards forgiveness from your Lord, and to
Paradise the width of which is like the width of the sky
and the earth. It has been prepared for those who
believe in Allah and His messengers. That is the bounty
of Allah that He gives to whomever He wills, and Allah
is the Lord of the great bounty. [21]
The Life of this World is Fleeting Enjoyment
The preceding verses described the conditions of the inmates of
Paradise and those of the inhabitants of Hell, which will materialize in
the Hereafter and will be permanent and eternal. Since the basic cause
for one's deprivation of the bounties of the Hereafter and his being seized
by the divine punishment is his involvement in the temporary pleasures
of this worldly life that tempt him to forget the life to come, the verse
under comment describes the reality of the worldly life and its being
unreliable. The verse depicts the involvements of a human being that he

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Surah Al-Hadid 57 : 20 - 21
cheerfully enjoys from the inception of his life up to its end. The verse
summarizes these involvements in the same order in which they occur.
From the inception to the end of his life, man leads his life in the following
order: la'ib [play], lahw [amusement], zinah [show of beauty], tafakhur
[exchange of boastful claims] and takathur [competition of increase in
riches and children].
The word la'ib (play) refers to a play that has no purpose at all, like
the movements of little children. The lahw [amusement or pastime] is a
game or sport meant initially for amusement and enjoyment, but it may
serve also some other subsidiary purpose like physical exercise. It includes
all the sports of the bigger children such as playing with a ball or
swimming or target-shooting. Prophetic Traditions have termed swimming
and target-shooting as good sports. The early stage of one's life is spent in
play and amusement. Then comes a stage in his youth when man wants
to adorn his body and dress and to show their beauty, which is described
in the verse as 'zinah'. Then comes a stage in which man is tempted to
prove his superiority over his mates and to make boastful claims. In old
age, a keen competition and rivalry sets in to amass wealth and multiply
children.
When man goes through a particular phase of life, he feels satisfied
with it. But when that phase is over, he realizes its absurdity and
hollowness and takes to the next phase of life. For example, a child is most
fascinated with his phase of life and regards the stage of la'ib (play) the
goal of his life. Should someone snatch one of his toys, he feels as much
aggrieved as a big man is grieved by his valuable wealth and property
being usurped. However, when he grows a little bigger, he realizes the
things he deemed to be the goal of his life were nothing but some useless
and absurd activities. The same thing happens in one's youth when he is
attracted by adorned beauties. In old age, man gathers wealth and
multiplies children. Power, prestige, pride and position are his capital
goods and investments to wield dominance in life. The Qur'an reminds
him that this phase too will pass away. The next stage is barzakh [grave]
followed by the Day of Resurrection. Man needs to think about those
stages or phases of life because they are really eternal without an end.
Allah has described the fleeting enjoyment of this world in such an order
that the appropriate parable given in verse [20] follows naturally.

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Surah Al-Hadid 57 : 20 - 21
All this is] like a] ... ) كَمَثَلٍ غَيْثٍ أَعُجَبَ الْكُفَّارَ نَبَاتُهُ، ثُمَّ يَهِيُجُ فَتَرْهُ مُصُفَرًّا ثُمَّ يَكُونُ حُطَامًا
rain, the vegetation of which attracts the farmers, then it withers, and
you see it turning yellow, then it becomes straw .... 57:20) The word ghaith
means 'rain'. The word kuffar, being the plural of kafir, is generally used
as opposed to mu'minin [believers], in the sense of non-believers, but its
literal sense carries the meaning of 'farmers' also. Some scholars have
taken the word here in this literal sense, explicating that the farmers are
happy to see the vegetation that grows in the aftermath of rain. Other
commentators have taken the word kuffar in its popular sense of
non-believers, explaining the verse to mean that the non-believers are
attracted by the greenery. This explanation may be criticized on the
ground that being happy with the greenery is not confined to
non-believers, but also the believers admire the lush vegetation when it
abounds in vigorous growth. The commentators have appraised the
criticism thus: There is a world of difference between the happiness and
admiration of a believer and that of a non-believer. A believer's pleasure
is directed towards Allah. He believes that everything is the outcome of
Allah's power, wisdom and mercy. He does not make it the goal of his life;
he gives up the cherished and precious things of this mortal world in
consideration for the higher, eternal things of the life yet to come in the
Hereafter. That is the goal of his life he worries about. Therefore, any
believer who fulfills the requirements of his faith is not attracted, even by
the biggest wealth in this world as a kafir does. That is why the attraction
by the vegetation is attributed to a non-believer.
In short, the parable means that in the wake of rain vegetation of all
sorts grows, and it pleases the farmers, especially the non-believers. But
the vegetation soon turns yellow in colour, after being fresh and green.
After that, the green fades away and become scattered particles of dust.
This is example of mankind in this life. They are young and strong in the
beginning. In this stage of life, they look youthful and handsome.
Gradually, old age overcomes them which does away with all their beauty
and freshness until they die and become dust. This parable indicates the
end of this life, while in contrast, the Hereafter is surely coming, the
significance of which is given in the following words:
And in the Hereafter there is a ... ) وَفِى الْآخِرَةِ عَذَابٌ شَدِيْدٌ وَمَغْفِرَةٌ مِّنَ اللهِ وَرِضْوَانٌ
severe punishment [for the disbelievers], and forgiveness from Allah and

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Surah Al-Hadid 57 : 20 - 21
[Allah's] pleasure [for the believers and the righteous] ... 57:20). In the
Hereafter the people will certainly have to face one of two things: [1]
severe punishment for the non-believers; and [2] forgiveness of Allah, His
mercy and His good pleasure. Punishment has been mentioned here first,
because the preceding verses described the behavior of the infidels that
they are over-absorbed in worldly pleasures, the outcome of which is also
severe chastisement. As opposed to this outcome, two things have been
laid down for the believers: [1] Divine forgiveness; and [2] Divine
pleasure. This indicates that forgiveness of sins is though a boon that
saves one from the punishment, yet in addition to being saved from the
punishment, he will attain Paradise and its eternal favors. This will be
the manifestation of Divine pleasure.
And the worldly life is nothing but a material) وَمَا الْحَيْوةُ الدُّنْيَا إِلَّ مَتَاعُ الْغُرُوُرِ
of delusion .... 57:20) The current phrase states concisely the reality of this
world. Having seen and understood all that has been explained in the
foregoing verses about the transitory nature of this world, sound and
intelligent people can come to only one conclusion: that is, the life of this
world is a material of delusion; it is not a capital that may be useful in odd
times. Therefore, after knowing the reality of the worldly life and the
punishment of the Hereafter, a reasonable man should not be
over-involved in worldly pleasures, and should be eager to obtain the
bounties of the Hereafter. This is what the next verses say.
Compete each other in) سَابِقُوا إِلى مَغْفِرَةٍ مِّنْ رَّبِّكُمُ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَآءِ وَالْأَرْضِ
proceeding towards forgiveness from your Lord and to Paradise, the width
of which is like the width of the sky and the earth ... 57:21) The
competition or race referred to in this verse may have either of the two
meanings: [1] No one has a guarantee for the continuance of his life,
health and strength. One should not procrastinate, delay, defer, or put off
performing righteous deeds for future, because the time might not come
on account of illness, any inability or even death. One should race against
inability, weakness and death, so that one may accumulate the treasure
of good deeds that may lead one to Paradise before such inabilities may
arrive and stop one from the good deeds. [2] Another meaning may be to
compete with one another in good deeds, as Sayyidna 'Ali
e advises: "Be
among the first ones to go to the mosque and the last ones to come out."
Sayyidna 'Abdullah Ibn Mas'ud 4 advises: "Go forward to be in the first

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Surah Al-Hadid 57 : 22 - 24
line of jihad." Sayyidna Anas 4% states: "Try to be present for the first
takbir of the congregational prayer." [Ruh]
The verse under comment defines that Paradise will be as wide as the
heaven and the earth. A similar verse occurs in Surah Al-'Imran [3:133]
where the word 'skies' is plural, whereas here the word sama' (sky) is
singular, from which we gather that both the words, the singular as well
as the plural, refer to all the seven heavens, meaning if the vastness of
the seven heavens and the earth are put together, that will be the width
of Paradise. Obviously, the length of anything is greater than its breadth.
This shows that the legnth of Paradise is greater than the legnth of the
seven heavens and earth. Sometimes the word width or breadth is used
in the general sense of 'vastness' irrespective of its length. In both cases,
the purport of the verse is to describe that Paradise is very vast, so vast
that it can accommodate the entire heavens and the earth in its vastness .
That is the bounty of Allah that) ذلِكَ فَضُلُ اللَّهِ يُؤْتِيُّهِ مَنْ يَّشَآءُ ﴿ وَاللهُ ذُو الْفَضْلِ الْعَظِيمِ
He gives to whomever He wills, and Allah is the Lord of the great
bounty ... 57:21) The foregoing verse enjoined upon us to march forth and
compete each other in marching to Paradise and its bounties. This could
give rise to the thought that Paradise and its eternal pleasures and
delights are the direct result of our actions. This verse clarifies the point
that good actions are not necessarily the sufficient cause for the
attainment of Paradise. Man's life-long actions cannot be an adequate
price even for the bounties he has received in this world, let alone the
everlasting bounties of Paradise and its eternal blessings. Anyone who
enters Paradise will do so out of Allah's grace and mercy, as is mentioned
in a Prophetic Hadith, recorded in Sahihain on the authority of Sayyidna
Abu Hurairah 4
who reports that the Messenger of Allah
has said:
"No one will attain salvation by means of his actions only." The
Companions enquired: "Not even you, O Messenger of Allah?" He replied:
"No, not even I will attain Paradise because of my actions, unless Allah
bestows His grace and compassion on me." [Mazhar]]
Verses 22 - 24
مَآ أَصَابَ مِنْ مُّصِيبَةٍ فِى الْأَرْضِ وَلَا فِىِّ أَنْفُسِكُمْ إِلَّا فِىُ كِتْبٍ مِّنْ

331
Surah Al-Hadid 57 : 22 - 24
قَبْلٍ أَنْ نَّبْرَاهَا ( إِنَّ ذلِكَ عَلَى اللّه يَسِيْرٌ ﴿٢﴾ لِكَيْلَا تَأْسَوْا عَلى
مَافَاتَكُمْ وَلَا تَفْرَحُوا بِمَآَ اثْكُمُ ، وَاللّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُوْرٍ
﴿ٌ﴾ إِلَّذِيْنَ يَبْخَلُونَ وَيَأْمُرُوْنَ النَّاسَ بِالْبُخْلِ ، وَمَنْ يَّتَوَلَّ فَإِنَّ اللّهَ
هُوَ الْغَنِىُّ الْحَمِيْدُ ﴿٢٤﴾
No calamity befalls the earth or your own selves, but it
is (pre-destined) in a Book before We bring it into being,
Indeed it is easy for Allah. [22] so that you may neither
grieve on what has escaped you, nor over-exult on what
He has given you. And Allah does not love any
self-admirer, over-proud, [23] those who are miserly and
bid others to be miserly. And whoever turns away, then
Allah is the All-Independent, the Ever-Praised. [24]
Factors affecting Mankind are duly measured and destined
There are two sets of factors that make man unmindful of Allah and
the Hereafter: [1] wealth, comfort and other luxuries of this world; one's
over-involvement in such luxuries makes him neglectful of Allah. The
previous verses have warned against it. [2] calamities, problems and other
hardships that cause one to be hopeless and in turn neglectful towards
Allah. The current set of verses deal with this second cause of negligence.
No calamity) مَآ أَصَابَ مِنْ مُّصِيبَةٍ فِى الْأَرْضِ وَلَا فِىِّ أَنْفُسِكُمْ إِلَّا فِىُ كِتْبٍ مِّنُ قَبْلِ أَنْ نَّبْرَهَا
befalls the earth or your own selves, but it is [pre-destined] in a Book
before We bring it into being .... 57:22) The expression 'Book' refers to
'Preserved Tablet [lawh mahfuz] and the verse means that Allah had
measured and decided the destiny of all things even before He created
them. The expression 'No affliction befalls in the earth' refers to famine,
earthquake, destruction of crops, loss in business, loss of wealth and
property and loss of friends and loved ones. The expression 'in yourselves'
refers to illnesses of all sorts, all kinds of wounds, hurt and injury.
Patience and Gratitude
so that you may neither grieve on .. ) لِكَيْلَا تَأْسَوُا عَلى مَافَاتَكُمُ وَلَا تَفْرَحُوا بِمَآ اشْكُمُ
what has escaped you, nor over-exult on what He has given you ... 57:23)
This means that Allah has informed us of His encompassing knowledge,
recording all things before they occur and creating all things in due
measure known to Him, so that we may know that what has met us

332
Surah Al-Hadid 57: 25
would never have missed us, and what has missed us would never have
met us. Therefore, we are commanded not to over-grieve on the good
things we have missed, nor to over-exult on the comforts or wealth we
enjoyed in this life, and in turn be neglectful about Allah and the
Hereafter. Sayyidna 'Abdullah Ibn 'Abbas 4 says that it is man's
natural disposition that certain things cheer him up and other things
make him miserable, whereas the true position should have been as
follows: When any misery befalls him, he should endure it with patience
and earn reward in the Hereafter, and when he experiences joy, he
should experience it with gratitude to Allah and earn reward in the
Hereafter. [Reported by Hakim who rates it as sahih. See Ruh]
,And Allah does not love any self-admirer ... ) وَاللَّهُ لَايُحِبُّ كُلَّ مُخْتَالٍ فَخُوْرٍ
over-proud ... 57:23) The expression "does not love" in fact implies that
Allah 'hates' those who become proud of the bounties they enjoy in this
world. But instead of using the word 'hates' the expression 'does not love'
is perhaps an indication that an intelligent person should consider about
all his actions whether or not the intended act is dear to Allah. This is the
reason why the verse uses the phrase 'does not love'.
Verse 25
لَقَدُ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّئْتِ وَانْزَلْنَا مَعَهُمُ الْكِتْبَ وَالْمِيْزَانَ لِيَقُومَ
النَّاسُ بِالْقِسُطِ ، وَاَنْزَلْنَا الْحَدِيْدَ فِيْهِ بَأْسٌ شَدِيدٌ وَّ مَنَافِعُ لِلنَّاسِ
وَلِيَعْلَمَ اللَّهُ مَنْ يَّنْصُرُهُ وَرُسُلَهُ بِالْغَيْبِ ﴿ إِنَّ اللّهَ قَوِىٌّ عَزِيزٌ﴿٢٥﴾
We have indeed sent Our messengers with clear proofs,
and sent down with them the Book and the Balance, so
that people may uphold justice. And We sent down iron
in which there is strong power, and benefits for the
people; and (We did it) so that Allah knows the one who
helps Him and His messengers without seeing (Him).
Surely Allah is Strong, Mighty. [25]
Establishing Justice: The Real Purpose of sending Prophets and
Divine Books
لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنْتِ وَاَنْزَلْنَا مَعَهُمُ الْكِتْبَ وَالْمِيْزَانَ لِيَقُوُمَ النَّاسُ بِالْقِسْطِ ]
وَأَنْزَلْنَا الْحَدِيْدَ فِيْهِ بَأُسَ شَدِيدٌ

333
Surah Al-Hadid 57: 25
We have indeed sent Our messengers with clear proofs, and
sent down with them the Book and the Balance, so that people
may uphold justice. And We sent down iron in which there is
strong power, and benefits for the people; and [We did it] so that
Allah knows the one who helps Him and His messengers
without seeing [Him]. Surely Allah is Strong, Mighty (57:25)
The word bayyinat means 'clear' or 'evident' things. It could also mean
'clear injunctions'. It may refer to 'miracles, clear proofs and evidences of
Prophet-hood and Messenger-ship. [Ibn Kathir and Ibn Hayyan]. After
bayyinat, the mention sending down the Book supports the last
interpretation, that is, bayyinat refers to 'miracles and proofs' and that
'the Book' sets out details of injunctions. In addition to the Book, another
thing has been mentioned, which is mizan [Balance or Scale]. Originally,
this word refers to an instrument of weighing. Besides the customary
balance, there are other kinds of instruments that are invented from time
to time to weigh and measure other things. For example, nowadays we
have instruments with which to weigh and measure 'light', 'wind' and
other things. All these instruments will fall under the category of 'mizan
[Balance]
This verse speaks of sending down 'the Balance' like 'the Book'. The
notion of the Book coming down from the heaven and reaching the
prophets through the agency of the angels is quite understandable. But it
is not clear what it means for the Balance to come down. Ruh-ul-Ma'ani,
Mazhari and others have explained that 'the coming down of Balance'
refers to the Divine laws that were revealed pertaining to the use of the
Balance and administration of justice. Qurtubi explains that it was the
Book that was sent down, the Balance has been merely appended to the
same verb but connoting the sense of inventing and placing. This is quite
common in Arabic language and literature. Thus this sentence in full will
read as follows: ◌َأَنْزَلْنَا الْكِتَبَ وَوَضَعُنَا الْمِيزَان (We sent down the Book and placed
the Scale. ) The readers may compare this verse with verse [7] of Surah
Ar-Rahman ◌َوَالسَّمَآءَ رَفَعَهَا وَوَضَعَ الْمِيزَان (And He raised the sky high, and placed
the scale ... 55:7) where Scale is said to have been set up or placed.
Some Traditions narrate that a balance was actually sent down from
the heavens to Sayyidna Nuh Sell and he was enjoined to weigh with it
and fulfill the rights of people. Allah knows best!

334
Surah Al-Hadid 57: 25
Alongside 'the Book ' and 'the Balance', a third thing was sent down,
that is, 'the iron'. The verb 'sent down' in relation to the iron stands for
'created' because it was not sent down from the heaven. There are other
occasions where the verb anzala [He sent down] is used in the sense of
وَأَنْزَلَ لَكُمُ مِّنَ الْأَنْعَامِ ثَمْنِيَةً أَزْوَاج khalaqa [He created], as for instance in this verse
(He sent down to you of the cattle eight couples ... 39:6) In this verse, the
verb anzala [He sent down] is unanimously used in the sense of khalaqa
[He created]. This expression is adopted to indicate that everything in this
world is 'sent down from the heaven' in the sense that everything that
exists in the world was recorded in the Preserved Tablet long before it
came into existence. [Ruh-ul-Ma'ani]
According to the verse, 'iron' serves two purposes: [1] it represent
power and holds the hostile opponents in great awe, and may compel the
rebellious people to abide by Divine laws and system of justice. [2] it also
holds great benefits for man. In other words, iron is a thing of common
utility as it is used on a large scale in various industries. It is
indispensable for the invention of every device, machine, mechanical
apparatus, contrivance, and there is some iron in almost everything man
innovates. No contrivance is possible without iron.
Special Note [1]
The fundamental purpose of sending the Prophets, revealing the
لِيَقُومَ النَّاسُ :divine books and erecting the Balance is mentioned as follows
hajt (so that people may uphold justice ... 57:25) After that a third
element is introduced: the creation of 'iron'. This, in fact, complements the
same basic purpose of 'administration of justice' because the Prophets and
the Divine Books set forth clear and sound arguments to establish justice.
If the defiant group fails to establish it, it is warned about punishment in
the Hereafter. The 'Balance' sets up the parameters within which justice
should operate. If the defiant group obdurately refuses to accept the
parameters of justice and is left free to go about violating them, he will
not allow justice to be established. In this case, the higher authority of the
state will have no choice but to take up arms against them.
Special Note [2]
Another point of consideration here is that the Holy Qur'an has set
forth two factors as fundamental to the establishment of justice: [1] the
Book; and [2] the Balance. The Book sets forth the Divine rights and the

335
Surah Al-Hadid 57 : 26 - 29
human rights, and the need to fulfil them; it prohibits their violation. The
Balance lays down the system which maintains just equilibrium in
human social relations. The purpose of revealing these two factors is
'so that people may uphold justice ... 57:25) The factor of 'iron) النَّاسُ بِالْقِسْطِ
has been mentioned last. This indicates that in the establishment of
justice iron may be used only as a last resort, not as the first step. The real
purpose of improving human society and establishing justice among them
is to improve them in intellectual development and growth. The
government may not exert its might and power to achieve the purpose of
developing them intellectually. It may use it, only as the ultimate option,
if they stand in the way of justice. The main thing is to cultivate the
minds of the people by educating them.
and [We did it] so that Allah knows the ... ) وَلِيَعْلَمَ اللهُ مَنْ يَّنْصُرُهُ وَرُسُلَهُ بِالْغَيْبِ
one who helps Him and His messengers without seeing .... 57:25) Here the
conjunction 'and', according to Ruh-ul-Ma'ani, explains that this
subjunctive phrase is conjoined to another subjunctive phrase that is
understood in the context:4 (so that it may benefit them) in their
trade and industry; so that Allah may legally and outwardly know who
will assist Him and His Messenger by carrying weapons of war made of
iron and fight jihad in defence of His religion'. The restrictive adverbs
'legally and outwardly' have been added because Allah knows everything
pre-eternally as He pre-recorded them in the Book of Decrees, and when
man performs the action, it is recorded in his Account Book by the angels.
In this way, its legal manifestation becomes plainly apparent.
Verses 26- 29
وَلَقَدُ اَرُسَلْنَا نُوحًا وَِّبْرِهِيُمَ وَجَعَلْنَا فِىُ ذُرِّيَّتِهِمَا النَّبُوَّةَ وَالْكِتُبَ
فَمِنْهُمْ مُهْتَدٍٍ وَكَثِيْرٌ مِّنْهُمُ فسِقُوْنَ ﴿٢٦﴾ ثُمَّ قَفَّيْنَا عَلَى أَّارِهِمُ
بِرُسُلِنَا وَقَقَّيْنَا بِعِيسَى ابْنِ مَرْيَمَ وَأَتَيْنُهُ الْإِنْجِيْلَ؛ وَجَعَلْنَا فِىُ
قُلُوُبِ الَّذِيْنَ اتَّبَعُوُهُ رَأْفَةً وَّرَحُمَةً ، وَرَهُبَانِيَّةَ إِبْتَدَعُوُهَا مَا كَتَبْتُهَا
عَلَيْهِمْ إِلَّ ابْتِغَاءَ رِضُوَانِ اللهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا، فَأَيْنَا الَّذِيْنَ
أمَنُوْا مِنْهُمْ أَجْرَهُمْ، وَكَثِيْرٌ مِّنْهُمُ فسِقُونَ ﴿٢٧﴾ ◌َأَيُّهَا الَّذِيْنَ امَنُوا

336
Surah Al-Hadid 57 : 26 - 29
اتّقُوا اللهَ وَامِنُوا بِرَسُوْلِهِ يُؤْتِكُمُ كِفْلَيْنٍ مِنْ رَّحْمَتِهِ وَيَجْعَلُ لَّكُمُ
نُورًا تَمْشُوْنَ بِهِ وَيَغْفِرْلَكُمْ ، وَاللّهُ غَفُورٌرَّحِيمٌ ﴿٨ٌ﴾ لَِّلَّا يَعْلَمَ اَهُلُ
الْكِتْبِ أَلَّ يَقْدِرُوْنَ عَلَى شَىْءٍ مِّنُ فَضْلِ اللهِ وَأَنَّ الْفَضْلَ بِيَدِ اللهِ
ع
يُؤْتِيُهِ مَنْ يَّشَآءُ* وَاللّهُ ذُو الْفَضْلِ الْعَظِيمِ.
٢٩٥﴾
And we have indeed sent Nuh and Ibrahim, and kept the
Book and prophet-hood (continuing) in their progeny.
So, some of those (to whom they were sent) were on the
right path, and many of them were sinners. [26] Then
We made Our messengers follow them one after the
other, then We sent after them 'Isa, the son of Maryam
(Jesus, son of Mary), and gave him the Injil, and placed
tenderness and mercy in the hearts of his followers. As
for monasticism, it was invented by them; We did not
ordain it for them, but (they adopted it) to seek Allah's
pleasure, then could not observe it as was due. So We
gave those of them who believed their reward. And
many of them are sinners. [27] O those who believe, fear
Allah, and believe in His Messenger, and He will give
you two shares (of reward) out of His mercy, and will
make for you a light whereby you will walk, and will
forgive you,-And Allah is Most-Forgiving, Very-Merciful.
[28] so that the People of the Book may know that they
have no power over any thing from Allah's bounty, and
that bounty is in Allah's hand; He gives it to whom He
wills, and Allah is the Lord of the great bounty. [29]
Many of the Nations of the Prophets were Rebellious
In the preceding verses it was mentioned that in order to give
guidance to the world and to establish justice therein, Allah sent His
Messengers and revealed to them the divine books and set up Balance.
The current verses give specific names of some of those Divine
Messengers. Among them, Prophet Nuh & stands first in the list,
because he is second 'Adam Seel in the sense that all human beings after
the Deluge were from his progeny. Then the Prophet Ibrahim
Khalil-ullah Je is mentioned as he is the father of the prophets and
recognized as an ideal for all the divine religions. It has been made plain
here that all the Prophets and Messengers sent after these two prophets
were from their offspring. Out of many branches of the progeny of

337
Surah Al-Hadid 57 : 26 - 29
Nuh&gel, the branch singled out for prophet-hood was that of Prophet
Ibrahim Khalil-ullah &&. After specific mention of these two Prophets,
ثُمَّ فَقِّيْنَا عَلى اثَّارِهِمْ بِرُسُلِنَا ,the whole chain of prophets is referred to by the words
"Then We made Our messengers follow them one after the other". Lastly
'Isa Scel has been specifically mentioned, as he was the last among the
Israelite prophets. Then the Last of all prophets Sayyidna Muhammad
and his Shari'ah has a pointed reference in the next verse.
The special characteristics of the disciples of Prophet 'Isa Seal are
given in part of verse 27 as follows: ◌ًوَجَعَلْنَا فِى قُلُوُبِ الَّذِينَ اتَّبَعُوُهُ رَأْفَةً وَّرَحْمَة ( ... and
placed tenderness and mercy in the hearts of his followers) In other
words, Allah inculcated two qualities in the hearts of the followers of
Prophet 'Isa Cell and his Divine Book Injil [Gospel]: [1] tenderness and
[2] mercy. As a result, they showed tenderness and compassion to one
another. Or it could mean that they showed tenderness and kindness to
the entire creation of Allah.
Generally, the two words ra'fah (tenderness) and rahmah (mercy) are
treated as synonyms or near-synonyms, but since they are employed here
in opposition to each other, some lexicologists explained that the word
ra'fah is stronger in degree than the word rahmah. Others have
explained that there are two requirements of tenderness and mercy. The
word ra'fah means to alleviate the calamity of someone, while the word
rahmah means to give to someone what he needs. In short, ra'fah is
concerned with repelling harm and rahmah is concerned with deriving
benefit. As 'repelling harm' is normally prior to 'deriving benefit', ra'fah
takes precedence over rahmah when the two words are expressed
simultaneously.
On this occasion, 'tenderness' and 'mercy' are mentioned as the special
characteristics of the disciples [ Howariyyun ] of the Prophet 'Isa Sel.
Similarly, some characteristics of the blessed Companions of the Holy
Prophet Muhammad
¿ are given in Surah Al-Fath, one of which is (U;
# ( ... compassionate among themselves .... 48:29). But another
characteristic of them is given before this as: ◌ِأَشِدَّاءُ عَلَى الْكُفَّار ( ... hard against
the disbelievers .... 48:29). The reason for this difference seems to be that
there were no laws pertaining to jihad against the non-believers in the
Shari'ah of the Prophet 'Isa &&a. Therefore, there was no occasion for
them to be hard against the disbelievers. Allah knows best!

338
Surah Al-Hadid 57 : 26 - 29
Monasticism: An Analysis
As for monasticism, it was invented by them;). The ... ) وَرَهُبَانِيَّةَ إِبْتَدَعُوُهَا
word rahbaniyyah (monasticism) is attributed to ruhban. The words rahib
(singular) and ruhban (plural) mean 'the one who fears'. After Prophet
'Isa del, transgression became common. In particular, the kings and the
leaders publicly defied the laws of the Gospel. When the scholars and the
righteous people among them attempted to stop them from doing evil
deeds, they were put to death. Those that remained, felt that they would
not be able to stop them, nor did they have the power of resistance. If
they lived in society, there was every likelihood that their religion too
would be destroyed. Therefore, they took upon themselves in earnest that
they would give up all pleasures and comforts of this life including the
legitimate ones. Thus they avoided marriage, abandoned any activity to
earn livelihood and any effort to build homes, and took to jungles,
mountains and caves, or took to nomadic life in order to protect their
religion and follow their religious duties freely and completely. They did
all this out of fear of God. Therefore, they were referred to as rahib or
ruhban. Their practice is referred to as rahbaniyyah.
As the Christians introduced monasticism under forced circumstances
in order to protect their faith, it was not reproachable in its origin. But
once anyone has imposed anything on himself, it becomes binding on him,
and its violation is a sin. For example, making a vow for an act of worship
is not obligatory. But if a person were to vow to do an act of worship or
abstain from a lawful thing, it becomes binding on him in Shari'ah to
maintain the vow; its violation becomes a sin. Some of the Christian
monks invented monasticism with the best of intentions, but there were
others who could not endure the hardships of monastic life and soon
succumbed to the pursuit of material gains and physical pleasures when
the general body of people believed in them, offered them gifts and
oblations. History bears ample testimony to the fact that the monks who
detested the system of marriage indulged in indecent acts and fornication.
(The free intermingling of men and women in monasteries turned those
places into centres of evil.)
The current verse denounces the practice of the monks who imposed
monasticism upon themselves, and once they had imposed it, they should
have observed its requirements which they did not.

339
Surah Al-Hadid 57 : 26 - 29
That there was nothing wrong originally in what they had introduced
as rahbaniyyah is proved by a Hadith narrated by Sayyidna 'Abdullah
Ibn Masud 4% and recorded by Ibn Kathir with reference to Ibn Abi
Hatim and Ibn Jarir who have cited a lengthy narration in which the
Messenger of Allah
is reported to have said:
"Allah has split the Children of Israel into seventy-two
sects. Only three of them were saved from punishment.
These are groups who, after Prophet 'Isa Sel, stopped the
oppressive kings and affluent and powerful transgressors
from violating the Divine laws. Among those who raised
the voice of Truth against them and invited them to the
religion of Prophet 'Isa ch, the first group faced the
oppressors with whatever power they had at their
command, but they were defeated and killed. Then after
them a second group stood against the tyrants and
aggressors who did not have even that much fighting
strength as the first group had. However they conveyed
the Truth without caring for their lives. This group too was
killed. Some of them were ripped apart with saws and
others were burnt alive. But they, for the sake of Allah's
pleasure, bore all pains and attained salvation. Then a
third group stood against them. But this group was weak:
They had no resources to fight the tyrants nor could they
live in that corrupt society and follow their religion.
Therefore, they took to the jungles and mountains, and
became monks. It is to this third group that Allah refers in
the current verse ◌ْوَرَهُبَانِيَّةَ ابْتَدَعُوُهَا مَا كَتَبُنْهَا عَلَيْهِم 'As for
monasticism, it was invented by them; We did not ordain it
for them, ... '."
This narration indicates that the people who originally adopted
monasticism from among the Israelites and took care of its essentials and
endured its hardships were among those who attained salvation.
According to this interpretation, the present verse shows that the
monasticism initially adopted by such people was not bad or evil in itself,
though it was not a religious obligation either. They had made it
obligatory on themselves at their own will and wish. The element of evil

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Surah Al-Hadid 57 : 26 - 29
starts from the fact that after making it binding on themselves, most of
them were not able to keep to its essentials. As a result, in keeping with
the adage ◌ّلِلأَكْثَرِ حُكُمُ الْكُل (Majority takes the status of all), the Qur'an
attributed this evil aspect to the entire Israelites in that they invented it
and could not practice it and did not take care of its requirements :
bile, ( ... but [they adopted it] to seek Allah's pleasure, then could not
observe it as was due. .... 57:27).
It is also learnt from the above discussion that the word ibtida',
derived from bid'ah, used in 'A) ( ... it was invented by them ... ) is used
in its literal sense of invention, and not in its technical or religious sense
of heresy. The religious concept of bid'ah (which refers to a baseless faith
or practice that is made part of the religion) has been denounced in the
following narration of the Holy Prophet
Every religious) كُلُّ بِدُعَةٍ ضَلَالَةٌ: وَ
innovation is deviation).
The context of the verse is very clear about it. Let us first study the
following sentence : ◌َوَجَعَلْنَا فِى قُلُوبِ الَّذِينَ اتَّبَعُوُهُ رَافَةً وَّرَحُمَةً وَرَهُبَانِيَّة (And We placed in
the hearts of his followers tenderness and mercy and the monasticism
they had invented; We did not prescribe it for them, except to seek Allah's
pleasure. Then they did not observe it as was due ... 57:27) (1) The context
indicates that just as 'tenderness and mercy' are not evil qualities,
likewise 'monasticism' which they adopted is not an evil quality in itself.
Otherwise Allah would not have listed it alongside the favorable qualities
of 'tenderness and mercy'. Scholars, like Qurtubi, who held monasticism
as absolutely prohibited, had to face grammatical difficulties. They had to
go out of their way to show that rahbaniyyah is not a part of the
conjunctive expression joined together by the conjunction 'waw' [and]
They treated the sentence starting with " ... and monasticism ... " as a
separate sentence, and understood the verb ibtada' as omittted. The
interpretation adopted above renders this construction unnecessary. That
is why the Holy Qur'an does not reject their adoption of monasticism in
principle, but their failure to keep it up, and take care of its rights and
(1) It should be noted that according to the grammatical construction of this
verse, it can be translated in two ways. One translation is given above in the
text. The second possible translation is that which is given here. Since the
following discussion is based on this second translation, we have adpted it
here instead of the translation given in the text. Muhammad Taqi Usmani
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