Indexed OCR Text

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Surah Al-Nahl : 16 : 77 - 83
rectly from Allah Ta'ala in which no role is played by the parents or
teachers. First of all, man was taught to cry. This one qualification alone
provides all he needs at that time. Hungry or thirsty, he cries. Feels hot
or cold, he cries. If some other discomfort bothers him, he would still cry.
Nature has poured a special kind of love in the hearts of the father and
the mother for the needs of the infant, because of which, when they hear
the sounds made by the child, they become all too eager to find out what
is bothering the baby, and all too willing to remove the problem. If the
child was not inducted into this act of crying as part of his or her early
education from a side no less than that of Allah Himself, who else could
have trained the child to employ this skill and start crying like that as
and when there be some need. Alongwith it, Allah Ta'ala also taught the
child, inspiration-wise, that he or she should use gums and lips to suck
milk, the child's energy food, from the breast of the mother. If this edu-
cation and training was not natural and direct, no teacher anywhere
could dare make this new-born learn to pout and move the mouth right
and suck nipples on the breast. Thus, with the increase in the needs of
the child, nature took care of teaching its charge directly without the
intermediary link of the father and mother, in a manner almost sponta-
neous and self-regulating. After the passage of some time, the child
starts learning a little by hearing parents and others around say what
they do, or pick up a few tips by seeing a few things around. This, then,
creates in the child the ability to understand sounds heard and things
seen.
Therefore, after: لاَتَعُلَمُونَ شَيْئًا (when you knew nothing) in the verse
under comment, it was said: ◌َوَجَعَلَ لَكُمُ السَّمُعَ وَالْأَبْصَارَ وَالْأَفْئِدَة (and He made for
you ears, eyes and hearts). It means: Though, human beings knew noth-
ing about anything at the early stage of their birth, but nature had in-
stalled in their very frame of existence novel instruments to fulfill their
need to learn. Out of these instruments, the first to be mentioned was
'sam", that is, the faculty of hearing which precedes perhaps for the rea-
son that the very first knowledge, and the most of it, comes through noth-
ing but ears. In the beginning, eyes are closed, but ears hear. Further-
more, if we were to think about it, we shall not fail to realize that the
amount of information one acquires in a whole life time is mostly what
has been heard with ears. Information collected visually is much less
than that.

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After these two, comes information which one deduces by deliberat-
ing into things heard and seen. According to the statements of the
Qur'an, this is a function of the human heart. Therefore, stated at num-
ber three is: audi (afidah) which is the plural of: Jis fu'ad which means
the heart. Scientists identify the human brain as the center of under-
standing and reason. But, the statement of the Qur'an tells us that
though the brain plays a role in this process of reasoning, yet the real
center of knowledge and reason is the heart.
On this occasion, Allah Ta'ala has mentioned the faculties of hearing,
seeing and understanding. Speech was not mentioned because speech
plays no role in the acquisition of knowledge. It is, rather, a source of the
expression of knowledge. In addition to that, according to Imam
Al-Qurtubi, the word: 'sam"(hearing) is inclusive of sha nutq (speech)
as a corollary, as experience bears out that a person who hears speaks
as well. A person deprived of the power of speech remains deaf in the
ears as well. Perhaps, the reason why a dumb person cannot speak lies
in the person's very inability to hear any sounds which could make learn-
ing to speak through hearing possible. le dy, Wallahu a'lam: 'And Allah
knows best' is a standard appendage to conclusions where definite knowl-
edge about a subject in flux is not available or accessible or reliable. For
a believer, this serves as a safety device against the possibility of having
made any false statements, which may be a sin.
In the statement: وَاللَّهُ جَعَلَ لَكُمُ مِّنُ بُيُوتِكُمُ سَكْنًا (And Allah has made for you
of your houses a place of comfort - 80), the word: __ (buyut) is the plural
of bayt () which means a house where night could be spent. Imam
Al-Qurțubi says in his Tafsir:
كُلُّ مَا عَلَكَ فَاظَلَّكَ فَهُوَ سَقُفٌ وَّسَمَآءٌ، وَكُلُّ مَآ أَقَلَّكَ فَهُوَ آَرُضٌ وَكُلُّ مَا سَتَرَكَ مِنْ
جِهَاتِكَ الْأَرْبَعِ فَهُوَ جِدَارٌ فَإِذَا انْتَظَمَتُ وَاتَّصَلَتُ فَهُوَ بَيْتٌ
'Whatever is above your head and provides shade for you is
roof or sky, and whatever holds you atop is earth, and whatev-
er screens you out from all four sides are walls, and when (all
these components are) put together properly, that is a house.
The real purpose of making a house is to have peace for body
and heart
Here, by calling the human house a place of comfort and peace Allah
Ta'ala has made the logic and wisdom of making houses fully evident,

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Surah Al-Nahl : 16 : 77 - 83
that is, its real purpose is to have comfort of the body and peace of the
heart. Customarily, the avenues of human work lie outside houses.
Human work owes its existence to human movement and struggle. The
real purpose of one's house is to go there, when tired after moving
around and doing things, and rest and enjoy peace - even though, there
are times when one keeps moving around and doing things in one's own
house, but such instances are usually on the lower side.
This help us realize that peace is really the peace of mind and heart,
something one finds in one's home only. This also tells us that the high-
est qualification of human home is that it provides peace. The world of
today is at the height of its building craze. Limitless expenditure is in-
curred on their superficial finishing. But, there are very few homes
among them which would provide peace of mind and heart. In fact, the
artificially imposed additions in them become the very agents which de-
stroy comfort and peace, and even in the absence of such material extrav-
agance, the kind of people one confronts in the house is a misfortune
which sucks that peace away. When such elegant houses are compared
with a modest hut, the dweller of the hut who is blessed with comfort
and peace for his body and heart is certaintly living in a better place.
The Qur'an manifests the 'elan vital, the essence and the root of
everything. Hence, peace was declared to be the real purpose of human
home, and the greatest need indeed. Similarly, the real purpose of mari-
tal life was also determined to be peace as in: (1 723 (so that you may
enjoy peace with her - 30:21). A married life which fails to achieve this pur-
pose remains deprived of the real benefit destined for it. Life in our day
is infested with so many customs and formalities reaching the limits of
absurdity in showing what you have through all sorts of artificial ven-
eers. To compound the problem further, the outpourings of Western cul-
tural and social norms and products have provided everything one needs
to embellish personl surroundings with artificial decor - but, it has cer-
tainly made human beings become all deprived of what would be real
comfort for their bodies and peace for their hearts.
The statement: مِنْ حُلُوُد الأَنْعَام (from the hides of the cattle - 80) and the
statement: مِنْ أَصُوَافِهَا وَأَوُبَارها (out of their wool and their fur and their hair -
80) prove that it is Halal to use everything out of the hide, wool and hair
of animals. Here, even the restriction that the animal be properly

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Surah Al-Nahl : 16 : 84 - 89
slaughtered or be a dead animal does not exist, nor is there any
restriction as to their meat being Halal or Haram. It is perfectly Halal to
use the hides of the animals of this kind by tanning them, and as for
hair and wool, the death of the animal leaves just no effect on them.
That remains Halal and permissible without any specific technical
treatment. This is the Madhab (creed) of the great Imam, Abu Hanifah.
However, the hide of swine and all parts thereof are unclean and unfit
for use under all conditions.
Finally, a note about the statement:َّسَرَابِيلَ تَقِيُكُمُ الْحَر (shirts which
protect you from heat - 81). Here, protection from heat has been
identified as the purpose of a shirt - though, a shirt protects one from
heat and cold both. This has been answered by Imam Al-Qurtubi and
other commentators by saying that the Holy Qur'an has been revealed in
the Arabic language, its first addressees are Arabs, therefore, it speaks
by taking Arab habits and needs into account. Arabia is a hot country
where the very thought of snow and winter chill is far-fetched, therefore,
the statement was left with the mention of protection from heat as being
sufficient. Yet another explanation for this has been given by Maulana
Ashraf Ali Thanavi in Bayan al-Qur'an by saying that in the beginning
of this Surah, the Qur'an had already said: 0, 42'{ (and for you, there
is provision against cold in them - 16:5). Thus, it was in view of this
earlier mention of beating cold and having warmth that only protection
from heat has been mentioned here.
Verses 84 - 89
وَيَوْمَ نَبْعَثُ مِنْ كُلِّ أُمَّةٍ شَهِيْدًا ثُمَّ لاَيُؤْذَنُ لِلَّذِيْنَ كَفَرُوا وَلَهُمُ
يُسْتَعْتَبُوُنَ ﴿٤﴾ وَإِذَا رَا الَّذِيْنَ ظَلَمُوا الْعَذَابَ فَلاَ يُخَفَّفُ عَنْهُمُ
وَلاَهُمْ يُنْظَرُوْنَ ﴿٨٥﴾ وَإِذَا رَا الَّذِيْنَ اشْرَكُوا شُرَكَآءَ هُمُ قَالُوا رَبَّنَا
هَؤُلَاءِ شُرَكَآءُ نَا الَّذِيْنَ كُنَّا نَدُعُوا مِنْ دُوْنِكَ، فَالْقَوْا إِلَّيْهِمُ الْقَوْلَ
إِنَّكُمُ لَكَذِبُوْنَ ﴿٢﴾ وَالْقَوْا إِلَى اللهِ يَوْمَئِذِ السَّلَمَ وَضَلَّ عَنْهُمُ مَّا
كَانُوا يَفْتَرُوُنَ ﴿٨٧﴾ الَّذِيْنَ كَفَرُوْا وَصَدُّوْا عَنْ سَبِيْلِ اللهِ زِدْتُهُمُ
عَذَابًا فَوْقَ الْعَذَابِ بِمَا كَانُوا يُفُسِدُوُنَ ﴿٨٨﴾ وَيَوْمَ نَبْعَثُ فِىُ كُلِّ

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Surah Al-Nahl : 16 : 84 - 89
أُمَّةٍ شَهِيُدًا عَلَيْهِمُ مِّنْ أَنْفُسِهِمُ وَجِئْنَابِكَ شَهِيْدًا عَلَى هَؤُلَاءٍ*
وَنَزَلْنَا عَلَيْكَ الْكِتْبَ تِبْيَانًا لِكُلِّ شَىْءٍ وَّهُدَى وَّرَحُمَةً وَّبُشُرِى
لِلْمُسْلِمِيْنَ ﴿٢﴾
And (remember) the Day We shall raise up a witness
from every people, then the disbelievers will not be al-
lowed (to make excuses) nor shall they be asked to re-
pent. [84]
And when the unjust will see the punishment, it will not
be lightened for them, nor will they be given respite. [85]
And when the Mushriks will see those whom they made
partners with Allah, they will say: Our Lord, these are
the partners we made whom we called in worship
besides you. Then, they (the partners) will turn to them
saying: You are indeed liars. [86]
And on that day they will tender submission to Allah
and lost to them shall be all that they used to fabricate.
[87]
Those who disbelieve, and put obstructions in the way
of Allah, for them We shall add up punishment after pun-
ishment for the mischief they used to make. [88]
And (think of) the day We shall send to every people a
witness from among them (to testify) against them, and
We shall bring you (O prophet) as witness against these.
And We have revealed to you the Book, an exposition of
everything, and guidance, and mercy, and glad tidings
for the Muslims. [89]
Commentary
In verse 89, by saying: ◌ٍوَنَزَّلْنَا عَلَيْكَ الْكِتْبَ تِبْيَانًا لِكُلِّ شَىْء ,the Qur'an has been
credited as the exposition of everything. It means everything about the
religion because the objective of Divine revelation and Prophetic mission
concerns with these very things. Therefore, the very effort to cull out an-
swers to problems pertaining to economic sciences from the Qur'an is an
exercise in error. However, the appearance of some implied hint some-
where there shall not be deemed contrary to this. Now remains the ques-
tion that the Qur'an does not carry answers to all problems of the relig-
ion itself, how then, would it be correct to say that it is 'an exposition of

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everything'?
The answer is that the Qur'an, does carry the basic principles con-
cerning all problems, and it is in their light that the Ahadith of the
Rasul of Allah clarify these problems. Then, there are some details
which are delegated to the principles of Ijma' (consensus) and Al-Qiyas
(analogical deduction following the norms set by the Shari'ah of Islam).
This tells us that the religious rulings deduced from the Ahadith of the
Holy Prophet , and from Ijma' and Qiyas are also, in a way, as stated
by the Qur'an itself.
Verse 90
إِنَّ اللّهَ يَأْمُرُ بِالْعَدُلِ وَالْإِحْسَانِ وَيْتَآئِ ذِى الْقُرُبِى وَيَنْهَى عَنِ
الْفَحُشَآءِ وَالْمُنْكَرِ وَالْبَغْيِ ◌َ يَعِظُكُمُ لَعَلَّكُمُ تَذَكَّرُونَ ﴿١﴾
Allah commands to do justice and be good, and to give
relatives (their due), and forbids from shameless acts,
evil deeds and transgression. He exhorts you so that you
may be receptive to advice. [90]
Commentary
This is the most comprehesive verse of the Holy Qur'an where the es-
sence of the entire range of Islamic teachings has been condensed into a
few words. Therefore, from the blessed period of the most righteous eld-
ers upto this day, the practice has continued that this verse is recited at
the end of the special Khutbah (address) of Jumu'ah and the two 'Eids
('Eid al-Fitr and 'Eid al-Adha). Sayyidna 'Abdullah ibn Mas'ud 42% says
that the most comprehensive verse of the Holy Qur'an appears in Surah
An-Nahl and it is: 16:90) إِنَّ اللَّهَ يَأْمُرُ بالْعَدُل cited above) [Ibn Kathir]
Then, there is the case of another Sahabi, Sayyidna Aktham ibn
al-Saifi. He actually embraced Islam on the basis of this very verse.
Imam Ibn Kathir, quoting Ma'rifatuș-Şahabah, a book by Abu Ya'la, who
was known as a Hafiz of Hadith (virtually a living data bank of Hadith
in contemporary terms), has reported with sound authority that Aktham
ibn al-Saifi was the chief of his people. When he learnt about the Holy
Prophet , his claim to prophethood and his propagation of Islam, he de-
cided to visit the Holy Prophet
personally. But, his people suggested

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Surah Al-Nahl : 16: 90
to him that he was their chief, the highest ranking person among them,
therefore, his going there personally was not appropriate. Then, Aktham
proposed the alternative that they should select two persons from the
tribe who should go there, survey the situation and report back to him.
These two people presented themselves before the Holy Prophet g and
submitted that they had come from Aktham ibn al-Saifi to find out two
things. Aktham has two questions for you:
مَنْ أَنْتَ وَمَا أَنْتَ
'Who are you and what are you?'
He said: "The answer to the first question is that I am Muhammad
ibn 'Abd Allah, and the answer to the second question is that I am a ser-
vant of Allah and His Rasul (messenger)'. After that, he recited this
verse of Surah An-Nahl which begins with: 90) إِنَّ اللَّهَ يَأْمُرُ بالْعَدُل وَالإِحْسَان). The
two emissaries requested him to recite those sentences to them once
again. He kept reciting the verse before them until the verse was commit-
ted to their memory.
The emissaries returned to Aktham and reported that by asking the
first question their intention was to find out his lineage. But, he did not
give much attention to this. He simply considered it sufficient to give the
name of his father. Yet, when they checked on his lineage with others,
they found out that he was very high in lineage and nobility. Then, they
told Aktham that the Holy Prophet
also recited some words before
them which they would narrate to him.
When the emissaries recited the verse under reference to Aktham
ibn al-Şaifi, he promptly said: "This tells us that he bids morals which
are high and forbids morals which are low. Let all of you embrace his re-
ligion as soon as possible so that you stay ahead of other people, and not
lag behind as camp followers.' [Ibn Kathir]
Similarly, Sayyidna 'Uthman ibn Maz'un 4
says: 'At the initial
stage, I had embraced Islam because people around said so. But, Islam
had not taken roots in my heart. Then, there came a day when I was pre-
sent in the blessed company of the Holy Prophet
. All of a sudden,
signs associated with the descent of revelation on him became apparent,
and after some strange things had transpired, he said: "The emissary of

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Surah Al-Nahl : 16 : 90
Allah Ta'ala came to me and this verse was revealed upon me".
Sayyidna 'Uthman ibn Maz'un 4% says that once he saw this event and
heard this verse, his faith became all firm and fortified in his heart and
the love for Rasulullah
came to be settled there for good'. [After re-
porting this event, Ibn Kathir has said that it is supported by strong and
authentic chain of transmitting authorities]
Likewise, when the Holy Prophet
recited this verse before Walid
ibn Mughirah, he went to report his impression before his people, the
Quraish of Makkah, in the following words:
والله انّ له لحلاوة وانَّ عليه لطُلاوة وانّ اصله لمُورق وأعلاة لمثمر وما هو بقول
بشر
By God, in it, there is a special sweetness and, above it there is
a unique hallow of light, and leaves are going to sprout out
from its roots and fruits are going to show up on its branches -
and this can never be the speech of any human being.
The Command To Do Three Things And Not To Do Three
Allah Ta'ala bids three things in this verse. These are: (1) To do jus-
tice, (2) to be good, (3) to give relatives (their due). Then, He forbids
three things. These are: (1) Shameful acts, (2) evil deeds, (3) transgres-
sion. The Islamic legal sense of these six words, and their limits, are
being explained as follows:
Al-'Adl : JEJ : The real and literal meaning of this word is to make
equal. Pertinent to this, the equitable judgement of officials in the dis-
puted cases of people is called Al-'Adl or justice. The statement: sí
JWJt, (and that when you judge between people, judge with fairness - 4:58)
in the Holy Qur'an carries this very sense and, in view of this, the word
Al-'Adl (justice) also refers to moderation (al-i'tidal) between the two ex-
tremes of excess (al-ifrat) and deficiency (at-tafrit). Then, very much in
congruity with this sense, some Tafsir authorities have explained Al-‘Adl
at this place as the equality of the outward and the inward state of a per-
son, that is, what one says or does through the obvious organs of his
body should also be compatible with what he believes in and lives by.
However, the truth of the matter is that the word Al-'Adl here has been
used in its general sense which is inclusive of all these forms and shades
reported from different Tafsir authorities. There is no contradiction or di-

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Surah Al-Nahl : 16: 90
vergence in them.
And according to Ibn al-'Arabi, the instrinsic meaning of Al-'Adl is to
make equal, then, different congruities go to make its sense different.
For instance, one sense of Al-'Adl or justice is that man should do justice
between his Nafs (self) and his Rabb (Lord-God). If so, it would mean
that he should give preference to the right of Allah Ta'ala over the pleas-
ure of his self and make the seeking of His pleasure far more urgent and
prior than the pursuit of his own desires and obey His commands and to-
tally abstain from what He has forbidden.
Then, there is the second kind of justice which requires that one
enter into a deal of justice with his own self, that is, protect his self from
all such challenges which bring physical or spiritual destruction upon
him, refuse to fulfill such desires of his self which are harmful for him in
the end, be content and satisfied observing patience, and avoid putting
unnecessary burden on his self without valid excuse.
The third kind of justice prevails between one's own self and the rest
of Allah's creation. In this case, the essential sense is that one should
deal with the whole creation in a cooperative spirit wishing well, doing
good and having sympathy, never betray anyone with the slightest
breach of trust in any transaction whether minor or major, demand from
his self justice for everyone, and see to it that no human being is hurt by
anything said or done by him whether apparent or concealed.
Similarly, there is the justice done when two parties bring one of
their cases for adjudication before a person, then, it is the duty of that
person that he must decide the case without any tilt towards anyone and
in accordance with what is the truth. Then, it is also a form of justice
when one leaves out the extreme options of excess and deficiency in all
matters and takes to the path of moderation. This is the sense Abu 'Ab-
dullah al-Razī prefers when he says that the word Al-'Adl (justice) is in-
clusive of moderation in belief, moderation in deed, moderation in mo-
rals, everything. [Al-Bahr al-Muhit]
Finally, Imam Al-Qurtubi who gives all these details to determine
the sense of Al-'Adl also considers it good for the purpose. This also tells
us that the one single word, Al-'Adl, in this verse encompasses in itself
the adherence to all good morals and deeds and the avoidance of all bad

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morals and deeds.
Al-Ihsan : Jus yi : The real and literal meaning of Al-Ihsan is to
make something good. It has two kinds: (1) that one makes deeds or mo-
rals and habits become good and perfect in one's own person; (2) that one
deals with the other person nicely, decently and favourably. To cover
this second sense, Arabic usage takes: J (ila) as the preposition after it,
as it appears in a verse of the Qur'an:َاَحُسِنُ كَمَآ أَحُسَنَ اللَّهُ إِلَيُك (be good as
Allah has been good to you - 28:77).
Imam Al-Qurtubi has said that this word has been used in its gener-
al sense in the cited verse, therefore, it is inclusive of both kinds of
Ihsan. Then, the first kind of Ihsan, that is, doing something well in its
own right, is also general - for instance, to come out with acts of worship
in their best possible form, to make efforts to improve upon personal
deeds and morals and to seek betterment in dealings with others.
The meaning of Ihsan given by the Holy Prophet
É himself in the fa-
mous Hadith of Jibra'il relates to the quality of Ihsan in acts of 'Ibadah
or worship. The gist of his blessed statement is: Worship Allah as if you
are seeing Allah. And if you cannot imagine Divine presence at this lev-
el, then, each person must have at least this much certitude that Allah
Almighty is, after all, seeing what he or she is doing. The reason is that
it is a cardinal part of Islamic faith that not the minutest molecule of
this universe can remain outside the reach of the knowledge and percep-
tion of Allah Ta'ala.
To sum up, it can be said that the second command given in this
verse is that of Ihsan. Included here is the Ihsan of 'Ibadah (the better-
ment of acts of worship) as explained by the Hadith. Also included here
is the Ihsan or betterment of all deeds, morals and habits, that is, seeing
that they come out right, good and authentic in the form and spirit de-
sired. And also included here is to be good to the whole creation of Allah,
whether believer or infidel, human or animal.
Imam Al-Qurtubi has said: The person in whose house his cat is not
fed and taken care of and the birds in whose cage are not attended to as
due, then, no matter how devoted to acts of worship he may be, he would
still not be counted among the Muhsinin, those who are good to others.

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In conclusion, the first command given in this verse is that of Al-'Adl
or justice, then, that of Al-Ihsan or being good. Some Tafsir authorities
have said that justice means that one should give the right of the other
person in full and take what comes to him, neither less nor more; then,
should someone hurt you, you hurt him only as much as he did, no more.
And Ihsan or being good means that you give the other person more
than his real due and, as for your own right, ignore it to the limit that
you willingly accept even if it turns out to be less than due. Similarly,
when someone hurts you physically or verbally, then, rather than inflict
an equal retaliation against that person, you better forgive him, in fact,
return the evil done by him with what is good for him. Thus, the com-
mand to do justice comes in the form of what is Fard and Wajib (obligato-
ry and necessary as duty) while the command to be good appears in the
status of an act which is voluntary (Nafl) and is motivated by a
well-meaning desire to contribute more in the way of what is good.
Give relatives (their due) :إِيْتَاءِ ذِى الْقُرُبى : The third command given in
this verse is to give relatives (their due). The word: El ('ita') used in the
text means to give something - with the added sense of giving as gift or
presentation in good grace. The word: Al (al-qurba) means relationship
or kinship; and: ذِى الْقُرُبى (dhil-qurba) means relatives or kin. Thus, the
command:إِيتَاءِ ذِى الْقُرُبى (ita' dhil-qurba) comes to mean to give something
to relatives. That which has to be given has not been spelled out here.
But, there is another verse in the Qur'an where the object does find men-
tion:"َّفَأْتِ ذَا الْقُرُبِى حَق (give the relative his due - 17:26). As obvious, the same
object applies here too, that is, relatives be given their due. Included
under this 'due' is serving them financially, as well as serving them phys-
ically, and visiting them when sick, and taking care of them when in
need, and the giving of verbal comfort and the expression of concern and
sympathy too. Though, giving relatives their due was included under the
spectrum of the word: Al-Ihsan, yet it has been mentioned separately in
order to place stress on its added importance.
Given upto this point were three commands asserted positively. The
other three asserted negatively, denoting prohibition and unlawfulness,
are as follows:
"And forbids from shameless acts, evil deeds and transgression": )
al-fahsha') translated as) الْفَحُشَآء:The first word: عَنِ الْفَحُشَآءِ وَالْمُنْكَّرِّوَ الْبَغْىِ

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Surah Al-Nahl : 16 : 91 - 96
'shameful acts', refers to such evil word or deed the evil of which is all
too open and clear and which everyone considers bad. Then, Ji
(al-munkar) translated as 'evil deeds', denotes the word or deed the un-
lawfulness or impermissibility of which is agreed upon by the well-recog-
nized authentic exponents of the Shari'ah of Islam. Therefore, no side
can be regarded as 'munkar' in their Ijtihad-based differences and, as
for the word: 'Al-Munkar', it includes all sins whether outward or in-
ward, done practically or committed morally. The real meaning of the
third word: Jí (al-baghy) translated as 'transgression' is to cross the
limit. The sense is that of injustice and excess. At this place, though the
sense of the word: Al-Munkar (evil deeds) is inclusive of both Al-Fahsha'
(shameful acts) and Al-Baghy (transgression), but Al-Fahsha' has been
picked out as a separate entry, and made to appear first as well, because
of its extreme evil and abomination. And the word: Al-Baghy has been
taken up separately because its fallout is contagious. It affects others.
Sometimes this transgression reaches the outer limits of mutual hostil-
ity, even armed confrontation, or it could go still further and cause inter-
national disorder.
According to a saying of the Holy Prophet
¿, there is no sin, except
injustice, the retaliation against which and the punishment for which
comes so quickly. From this we learn that the ultimate severe punish-
ment for injustice due in the Hereafter has to come anyway, however,
much before that happens, Allah Ta'ala punishes the perepetrator of in-
justice in this mortal world as well - even though, he may fail to realize
that the punishment he received was for a particular injustice commit-
ted by him and that Allah Ta'ala has promised to help the victim of injus-
tice.
The six commands, imperative and prohibitive, given in this verse
are - if pondered upon - an elixir for the perfect prosperity of man's indi-
vidual and collective life. May Allah bless us all with the ability of follow-
ing them.
Verses 91 - 96
وَأَوْفُوا بِعَهُدِ اللّهِ إِذَا عُهَدُّمُ وَلاَ تَنْقُضُوا الْآَيْمَانَ بَعُدَ تَوْكِيْدِهَا وَقَدُ
جَعَلْتُمُ اللَّهَ عَلَيْكُمُ كَفِيْلاً* إِنَّ اللّهَ يَعْلَمُ مَا تَفُعَلُونَ ﴿٩﴾ وَلاَ تَكُوُنُوْا

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Surah Al-Nahl : 16 : 91 - 96
كَالَّتِىُ نَقَضَتُ غَزْلَهَا مِنُ بَعُدِ قُوَّةٍ أَنْكَانًّا تَتَّخِذُوْنَ آَيْمَانَكُمُ دَخَلاً،
بَيْنَكُمُ أَنْ تَكُونَ أُمَّةٌ هىَ آَرُبِى مِنُ أُمَّةٍ * إِنَّمَا يَبْلُوُكُمُ اللَّهُ بِهِ ﴿ وَلَيُبَيِّنَنَّ
لَكُمُ يَوْمَ الْقِيْمَةِ مَاكُنْتُمُ فِيْهِ تَخْتَلِفُونَ ﴿١٢) وَلَوُ شَآءَ اللّهُ لَجَعَلَكُمُ
أُمَّةً وَّاحِدَةً وَّلْكِنُ يُضِلُّ مَنْ يَّشَآءُ وَيَهُدِىُ مَنْ يَّشَآءُ﴿ وَلَتُسْئَلُنَّ عَمَّا
كُنْتُمُ تَعُمَلُونَ ﴿٩٢﴾ وَلاَ تَتَّخِذُوْآ آَيْمَانَكُمُ دَخَلاً بَيْنَكُمْ فَتَزِلَّ قَدَمٌ؟
بَعُدَ ثُبُوتِهَا وَتَدُوُّقُوا السُّوْءَ بِمَا صَدَدْتُمُ عَنُ سَبَيْلِ اللهِ وَلَكُمُ
عَذَابٌ عَظِيمٌ ﴿٤﴾ وَلاَ تَشْتَرُوا بِعَهُدِ اللَّهِ ثَمَنًا قَلِيلاً﴾ إِنَّمَا عِنْدَ اللهِ
هُوَخَيْرٌ لَّكُمْ إِنْ كُنْتُمُ تَعُلَمُونَ ﴿٩٥) مَاعِنُدَكُمُ يَنُفَدُ وَمَا عِنْدَ اللَّهِ
بَاقِ ﴿ وَلَنَحْزِيَنَّ الَّذِيْنَ صَبَرُوْآ آَجُرَهُمْ بَاحُسَنِ مَا كَانُوا يَعُمَلُونَ ﴿١٦﴾
And fulfill the Covenant of Allah when you pledge, and
do not break oaths after you swear them solemnly,
while you have made Allah a witness over you. Surely,
Allah knows all that you do. [91]
And do not be like the woman, who has broken her yarn
into pieces after spinning it firmly, by taking your oaths
as means of mischief between yourselves, merely be-
cause a group is higher (in number and wealth) than the
other. In fact, Allah puts you to a test thereby and, of
course, He will make clear to you on the Day of Resur-
rection all that you disputed about. [92]
And if Allah so willed, He would have made you all a sin-
gle community, but He lets whom He wills go astray and
takes whom He wills to the right path. And you will be
questioned about what you used to do. [93]
And do not make your oaths a means of mischief among
yourselves, lest a foot should slip after it is firmly
placed, and you taste evil for your having prevented
(others) from the path of Allah, and for you there be a
great punishment. [94]
And do not take a paltry price against the pledge of Al-
lah. Indeed, what is with Allah is much better for you, if
but you knew. [95] What is with you shall end and what
is with Allah shall last. And certainly, We shall give

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Surah Al-Nahl : 16 : 91 - 96
those who observed patience their reward for the good
they used to do. [96]
Commentary
Breaking Pledges is Forbidden
The word: , ('ahd) is inclusive of all transactions, pacts and pledges
the responsibility of which has been assumed verbally, whether one does
or does not swear by it, and whether it relates to doing something or not
doing it.
In fact, these verses are the explanation and conclusion of previous
verses. The previous verses carried the command to do justice and to be
good. The sense of justice there includes the fulfillment of pledges as
well. [Qurțubi]
After having given a pledge or made a contract with someone, break-
ing it is a major sin. But, in the event it is broken, there is no Kaffarah
(expiation) fixed for this purpose. Instead, it brings the punishment of
the Hereafter on the offender. According to Hadith, the Holy Prophet
said that a flag shall be planted on the back of the pledge-breaker on the
Day of Resurrection which will become the cause of his or her disgrace
there.
Similarly, acting contrary to what one has sworn by is also a major
sin. In the Hereafter, it is full of unimagineably evil consequences while
in the present world too there are its particular situations in which
Kaffarah (expiation) becomes necessary. [Qurțubi]
In verse 92:ٍانُ تَكُونَ أُمَّةٌ هىَ آَرُبِى مِنْ أُمَّة (merely because a group is higher [in
number and wealth] than the other), Muslims have been ordered that
they should not break the pact they enter into with a group simply for
the sake of worldly interests and gains. For example, they may come to
think that the group or party with which they have entered into a pact is
weak and few in numbers, or lacks financial backing, while the other
group or party abounds in numbers and strength, or is wealthy. Now, if
they are tempted to join the party having power and wealth in the hope
of better gains from them, this breaking of the pledge given to the first
party is not permissible. Rather than do something like that, one should
stay by the pledge given and let all gains and losses rest with Allah
Ta'ala. However, if the group or party with which one has entered into a

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Surah Al-Nahl : 16 : 91 - 96
pact commits or commissions acts contrary to the dictates of Islamic re-
ligious law, then, it is necessary to break that pledge - subject to the con-
dition that they be clearly forewarned that Muslims will not be bound by
that pact anymore - as stated in the verse: ◌ٍفَانْبذُ إِلَيْهمُ عَلَى سَوَآء (then, throw
[the treaty] towards them being right forward - 8:58).
At the conclusion of the verse, the given situation has been identified
as a device to test Muslims whereby Allah Ta'ala tries them to deter-
mine if they would obey the desires of their self and break the solemn
pledge, or go on to sacrifice their selfish motives in obedience to the com-
mand of Allah Ta'ala.
An oath sworn to deceive someone may cause forfeiture of Faith
('Īman)
Verse 94 which begins with the words: ◌ًوَلاَ تَتَّخِذُوْآ آيْمَانَكُمُ دَخَلا (do not take
your oaths as a means of mischief) gives yet another instruction to stay
away from getting involved in what is a great sin laden with evil conse-
quences. It means that anyone who at the very time of taking an oath
harbours other ideas and intentions, is all set to act counter to the oath
taken while going through the exercise of oath-taking merely to deceive
the other party, then, this would be an act far more dangerous than that
of breaking a common oath. As a result, the danger is that this person
may end up being all deprived of the very asset of 'Iman (faith). The sen-
tence which follows immediately, that is:فَتَزَلَّ قَدَمٌ بَعُدَ تُبُوتِهَا (lest a foot
should slip after it is firmly placed - 94), means exactly this. [Qurțubi]
Accepting Bribe is Sternly Forbidden as It Breaks the Covenant
of Allah
Verse 95 which begins with the words: ◌ًوَلاَ تَشْتَرُوا بِعَهُدِ اللَّهِ ثَمَنًا قَلِيلا (And do
not take a paltry price against the pledge of Allah) that is, 'do not break
the Covenant of Allah for a paltry price.' Here, 'a paltry price' refers to
worldly life and its gains. No matter how major they may be yet, as com-
. pared with the gains of the Hereafter, even the entire world and its en-
tire wealth is nothing but paltry. Whoever opts for the gains of the mor-
tal world at the cost of the far superior returns in the Hereafter has
struck a deal which will bring nothing but utter loss - because, selling off
a blessing which is supreme and a wealth which is everlasting in ex-

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Surah Al-Nahl : 16 : 91 - 96
change for something fast perishing and instrinsically low is what no
sensible person would ever elect to do.
Ibn 'Atiyyah said: If doing something is obligatory on a person, then,
it is a Covenant of Allah due against him. He is responsible for it. And in
the process of fulfilling this duty, the act of charging wages or something
in return, and not doing what duty calls for without being first paid off
in cash or kind, is what amounts to breaking the Covenant of Allah. Sim-
ilarly, if not doing something is obligatory on a person, then, should that
person do it against returns received from someone, that too will consti-
tute the breaking of the Covenant of Allah.
This tells us that all prevailing kinds of bribery are unlawful. For ex-
ample, a government servant who receives a salary for what he does has
virtually given a pledge to Allah that he would perform the job assigned
to him against the salary he receives. Now, if he goes about asking for
some sort of return from someone in order to do that job, and keeps hedg-
ing and postponing the required action until he has that return, then,
this official is breaking the Covenant of Allah. Similarly, doing someth-
ing for which the department has not empowered him, even doing it by
accepting bribe, is also a breach of pledge. [Al-Bahr al-Muhit]
A Comprehensive Definition of Bribe
The statement of Ibn 'Atiyyah quoted above also accomodates a fairly
inclusive definition of bribe (Rishwat) which, in the words of Tafsir
Al-Bahr al-Muhit, is as follows:
اخذ الاموال على فعل مَا يجب على الأخذ فعله او فعل ما يجب عليه تركه
Taking a return for not doing a job the doing of which is obliga-
tory on a person, or taking a return for doing a job not doing
which is obligatory on a person, is what bribe is. [Al-Bahr
al-Muhit, p. 533, v. 5]
That the combined blessings of the whole world are paltry has been
مَا عِنُدَكُمْ يَنْفَدُ وَمَا عِنْدَ اللّهِ بَاق :stated in the next verse (96) through the words
that is, 'what is with you (meaning worldly gains) is to end; and what is
with Allah Ta'ala (meaning the reward and punishment of the Hereaft-
er) is to last for ever'.

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Surah Al-Nahl : 16: 97
All Wordly Gains and States will Perish - Only their Outcome
with Allah shall Remain
A casual look at the expression: Sie [ (ma 'indakum: 'what is with
you' meaning world gains) leads one to think of wealth and possessions
only. My revered teacher, Maulana Sayyid Asghar Husain of Deoband,
may the mercy of Allah be upon him, said that the word: 6 : ma (what) is
general lexically and there is nothing prohibiting us from taking it in a
general sense, therefore, included under it are wealth and possessions of
the present world as well as all states and matters that one experiences
therein. These could be happiness and sorrow, pain and comfort, sick-
ness and health, gain and loss or someone's friendship or enmity. These
form part of it for all these are transitory and must perish. However, the
after-effects of all these states and matters which are to bring reward or
punishment on the Day of Judgement are destined to remain. So, any
reckless pursuit of states and matters that must perish and to stake
one's life and its energies on this altar by becoming negligent of the eter-
nal reward and punishment is something no sane person should elect to
do.
Verse 97
مَنُ عَمِلَ صَالِحًا مِّنُ ذَكَرٍ أَوْ أُنْثَى وَهُوَ مُؤْمِنٌ فَلَنُحُبِيَنَّهُ، حَيْوَةً طَيِّبَةً"
وَلَنَجْزِيَنَّهُمْ آَخْرَهُمُ بِأَحْسَنِ مَا كَانُوا يَعُمَلُونَ ﴿٢﴾
Whoever, male or female, has done righteous deed,
while a believer, We shall certainly make him live a
good life and shall give such people their reward for the
good they used to do. [97]
Commentary
What is 'good life'?
According to the majority of commentators, the expression 'good life'
used here means a pure and pleasing life in the present world while
some Tafsir authorities have taken it to mean life in the Hereafter. And
a closer look at the explanation given by the majority would also show
that it does not mean that such a person will never encounter poverty or
sickness. Instead, it means that a believer - even if he ever faces poverty
or pain - has two things with him which shield him from becoming dis-

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Surah Al-Nahl : 16: 97
turbed. First comes his habit of remaining content with the available (qa-
na'ah), the hallmark of a simple life. This thing works in straitened
circumstances as well. Secondly, there is this belief of his, the belief that
he is going to receive the great and eternal blessings of the Hereafter in
return for whatever poverty or pain he has suffered from. Poised
counter to this is the condition of a disbeliever and sinner. If such a per-
son faces poverty and pain, he has nothing to hold him together and give
him solace and comfort. In this state, he is likely to lose his sanity, even
think of committing suicide. And in case he was affluent, his greed
would not let him sit peacefully. When the drive for more wealth makes
him a millionaire, the dreams of becoming a billionaire would keep spoil-
ing his peace.
As for righteous believers, says Ibn 'Ațiyyah, Allah Ta'ala blesses
them with a life full of pleasure, contentment and gracefulness right
here in this world as well, something that never changes whatever the
condition. That their life will be graceful while they enjoy health and ex-
tended means is all too obvious, particularly so on the ground that they
just do not have the greed to keep their wealth increasing unnecessarily,
an urge that keeps harassing one under all circumstances. And even if
they have to face lean days or sickness of some sort, they always have a
strong support to fall back on. They are perfect believers in the promises
made by Allah. They have strong hopes of seeing ease after hardship
and comfort after pain. These strengths never let their life become grace-
less. It is like the work of a farmer who has made his farm ready for
crops. No matter how much pain he takes in working to see his crops
grow, yet he welcomes all that for the sake of the comfort he is going to
have. In a short time, he is certain, he is going to have the best of return
for what he has done. A businessman or a wage earner would do the
same. They would face all sorts of hardship in their job, even a little dis-
grace once in a while. But, they brave through everything and remain
happy and hopeful. They believe that their business will bring profit and
their job, a salary. The believer too believes that he is getting a return
for every hardship and when comes the life of the Hereafter, his return
for every hardship will come to him in the form of blessings that are
great and everlasting. As for the life of the present world, it is not such a
big deal as compared to that of the Hereafter. Therefore, a believer finds
it easy to remain patient against worldly variations in living conditions.

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Surah Al-Nahl : 16 : 98 - 100
Thus, these conditions never make a believer suffer from anxiety, appre-
hension and boredom. This is the 'good life' a believer is blessed with in
cash, on the spot, right here in this world.
Verses 98 - 100
فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذُ بِاللّهِ مِنَ الشَّيْطَنِ الرَّحِيمِ ﴿٠٨﴾ ◌ِنَّهُ، لَيْسَ
لَهُ سُلْطَنٌ عَلَى الَّذِيْنَ امَنُوا وَعَلَى رَبِّهِمُ يَتَوَ كَّلُونَ ﴿١٩﴾ إِنَّمَا سُلُطْنُه"
$15.
عَلَى الَّذِيْنَ يَتَوَّلَّوْنَهُ، وَالَّذِيْنَ هُمُ بِهِ مُشْرِكُوْنَ
So, when you recite the Qur'an, seek the protection of
Allah against Satan, the accursed. [98] He is such that he
has no power over those who believe and place trust in
their Lord. [99] His power is only over those who be-
friend him and those who associate partners with Him.
[100]
Sequence of Verses
Emphasis was laid in previous verses over the fulfillment of the cov-
enant with Allah following which stated there was the importance and
desirability of acting righteously in one's life. That one neglects to follow
these commandments happens because of Satanic instigations. There-
fore, this verse teaches us to seek protection against Satan, the accursed
- something needed in every good deed. But, it will be noticed that it has
been mentioned particularly with the recitation of the Qur'an. One rea-
son for this particularization could also be that the recitation of the
Qur'an is an act so unique that the Satan himself runs away from it. As
said poetically:
ويوبجريزوازال قوم كم قرآل خواعند
Satan bolts from people who recite the Qur'an!
Then, there are specified Verses and Chapters which have been-
tested and they produce the desired result in removing the traces of Sa-
tanic inputs particularly. That they are effective and beneficial stands
proved from definite textual authorities (nusus) - Bayan al-Qur'an. Despite
this factor, when came the command to seek protection from the Satan
in conjunction with the recitation of the Qur'an, it becomes all the more
necessary with other deeds.

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Surah Al-Nahl : 16 : 98 - 100
In addition to that, there is always the danger of Satanic instigations
intruding into the recitation of the Qur'an itself. For instance, one may-
fall short in observing the etiquette due during the recitation or that it
remains devoid of the essential spirit of deliberation, thinking, submis-
sion and humbleness. So, for this too, it was deemed necessary that pro-
tection from Satanic instigations should be sought (Ibn Kathir, Mazhari and
others).
Commentary
In the preface of his Tafsir, Ibn Kathir has said: Human beings have
two kinds of enemies. The first ones come from their own kind, like the
general run of disbelievers. The other kind is that of the Jinn who are di-
abolic and disobedient. Islam commands defence against the first kind of
enemy through Jihad involving fighting and killing. But, for the other
kind, the command is limited to the seeking of protection from Allah
only. The reason is that the first kind of enemy happens to be homoge-
nous. Its attack comes openly, visibly. Therefore, fighting and killing in
Jihad against such an enemy was made obligatory. As for the enemy of
the Satanic kind, it is not visible. Its attack on humankind does not take
place frontally. Therefore, as a measure of defence against such an ene-
my, the seeking of the protection of such a Being has been made obligato-
ry that no one is able to see, neither the humankind, nor the Satan.
Then, there is that subtle expediency in entrusting the defence against
Satan with Allah. Is it not that one who stands subdued by the Satan is
actually rejected and deserving of punishment in the sight of Allah?
Quite contrary to this is the case of the humanoid enemy of human be-
ings, that is, the disbelievers. If someone is subdued or killed while con-
fronting them, he becomes a martyr (shahid), and deserving of reward
from Allah (thawab)! Therefore, when one confronts an enemy of human
beings with all his strength, it turns out to be nothing but beneficial, no
matter what the circumstances - either he would prevail over the enemy
and put an end to his power, or would himself embrace shahadah (mar-
tyrdom in the way of Allah) and deserve the best of returns with Him.
Related Rulings (masa'il)
1. The reciting of : أَعُوذُ باللهِ مِنَ الشَّيُطن الرَّجيم (a udhu bil-lahi minash-shaita-
nir-rajim: I seek protection with Allah from Shaitan, the accursed) be-
fore initiating the recitation of the Qur'an stands proved from the Holy
Prophet g in order that the command given in this verse is carried out.