Indexed OCR Text

496
Sūrah Bani Isra'll : 17: 33
of any Muslim who bears testimony that Allah is one and I am His Mes-
senger is not halal (lawful) except under three situations. (1) He has, de-
spite being married, committed adultery (for his legal punishment is
that he should be stoned to death). (2) He who has killed a person unjust-
ly [for his punishment is that the wallyy (legal heir) of the person killed
can get him killed under the law of qişaş (even retaliation)]. (3) A person
who has reneged [as an apostate: murtadd] from the religion of Islam
(for he too is killed in punishment).
Who has the right to take Qişaş?
It has been said in this verse that this is the right of the wallyy (legal
heir) of the person killed. In the absence of a lineal wallyy, the head of
the Islamic government will have this right - for, he too, in a way, is the
wallyy of all Muslims. Therefore, in Islamic juristic terminology, the
former is called real and the later, legal.
Injustice is not answered by injustice, but by justice: So, be just
even when punishing criminals
The statement : فَلايُسُرفُ فِى الْقَتُل ('fala yusrif fi al-qatl': but he shall not
cross the limit in the matter of taking life) is a special provision of Islam-
ic law the outcome of which is that it is not permissible to avenge injus-
tice by counter injustice. Even when retaliating, it is necessary to uphold
the demand of justice. Until such time that the legal heir (wallyy) of the
person killed upholds justice and seeks an even retaliation in favor of
the person killed represented by him, through the legal provisions of
Qisas, then, the law of the Shari'ah stands in his favor. The reason is
that he is surely supported, and Allah Ta'ala is the supporter. And in
case, he is all blinded by the desire of revenge and exceeds the limits of
Islamic legal retaliation, then he, instead of being the one oppressed
(mazlum), became the oppressor (zalim) while the oppressor (zalim) be-
came the one oppressed by him (mazlum). Now things will stand re-
versed. Allah Ta'ala and His Law will not support him. Instead, it will
support the other party and shield him from injustice.
During the days of the Jahiliyyah, it was common practice of the
Arabs that, in retaliation of a person killed, they would avenge him by
killing anyone they could lay their hands on from among the family or
friends of the killer. There were occasions when it would turn out that
the person killed was someone notable among them. In that case, they

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Surah Bani Isra'il : 17 : 34 - 35
would not take it as sufficient to kill only the killer in even retaliation
for their man. In fact, to avenge one life, they would take the lives of
two, three or many more men. Some of them would become so crazy in
the heat of their passion for revenge that they would not be simply satis-
fied after having killed the killer. They went on to commit the horror of
cutting off body parts such as the nose, ears etc. to serve as deterrents.
All such actions are extra to the limits set by the Islamic Law of Even Re-
taliation (al-qişas), and are patently haram (unlawful). Therefore, such
activities have been stopped by the proviso: فَلا يُسُرُفُ فِى الْقَتُل (but he shall
not cross the limit in the matter of taking life).
An anecdote worth remembering
Someone accused Hajjaj ibn Yusuf before certain Mujtahid Imams.
Hajjaj ibn Yusuf is the most notorious tyrant of Islamic history. Since,
he has killed thousands of Şahabah and Tabi'in unjustly, therefore, it
generally happens that people tend to overlook the evil lurking behind
calling him evil. The pious elder before whom this accusation was lev-
eled against Hajjaj ibn Yusuf asked the accusers, "Do you have any au-
thority or evidence to support your accusation?" They said, "No." Then
he said, "If Allah Ta'ala will avenge the unjust killing of thousands of in-
nocent people by Hajjaj ibn Yusuf, remember that anyone who is unjust
to Hajjaj will also not be allowed to escape from that revenge. Allah
Ta'ala will wreak vengeance of Hajjaj from him too. There is no partisan-
ship in the justice of Allah Ta'ala, therefore, it is not possible that He
would release others to go about maligning His sinning servants by giv-
ing them a free hand to accuse and blame them at will.
Verses 34 - 35
وَلاَتَقْرَبُوا مَالَ الْيَتِيْمِ إِلَّ بِالَّتِىُ هِىَ أَحْسَنُ حَتَّى يَبْغَ آَشُدَّ م، وَأَوُفُوْا
بِالْعَهُدِِ إِنَّ الْعَهُدَ كَانَ مَسْئُوُلاً ﴿٣٤﴾ وَأَوْفُوا الْكَيْلَ إِذَا كِلْتُمُ وَزِنُوا
,
بِالْقِسْطَاسِ الْمُسْتَقِيمِ * ذَلِكَ خَيْرٌ وَاحُسَنُ تَأْوِيْلاً ﴿٣٠)
And do not go near the property of an orphan except in
a manner that is good, until he comes to his maturity.
And fulfill the covenant. Surely, the covenant shall be
asked about. [34]

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Sūrah Bani Isra'il : 17 : 34 - 35
And give full measure when you measure, and weigh
with a straight balance. That is good, and better in the
end. [35]
Commentary
Mentioned in the two verses cited above, there are three injunctions:
the ninth, the tenth and the eleventh. They relate to financial rights. It
will be recalled that previous verses dealt with physical rights while the
financial ones appear here.
Caution in handling the property of orphans
The ninth injunction given in the first verse (34) concerns the protec-
tion of properties owned by orphans and the observation of caution in
their handling. Laying emphasis on it, it was said: 'And do not go (even)
near the property of orphans.' It means that there should be no free use
of their property counter to the provisions of the Shari'ah or the interest
and advantage of the children. Those who are charged with the protec-
tion and management of the properties of orphans are duty-bound to ob-
serve utmost caution therein. When spending, they must spend only in
the interest and to the advantage of orphans - and definitely not as
based on their whim or lack of concern. And this pattern of management
is to continue until such time when the orphaned children grow up and
become capable of protecting their property themselves - the lower limit
is when they attain to the age of fifteen years while the higher is eight-
een years.
The fact is that it is just not permissible to spend from anyone's pro-
perty through false means. But, it has been mentioned here in the case
of orphans particularly because they themselves are incapable of keep-
ing or taking account and no one is expected to know about it. So, a place
where no one is present to demand one's right is exactly the place where
the demand of Allah Ta'ala becomes stronger and harder. Any shortfall
in disbursing such rights becomes more sinful as compared to the rights
of common people.
Fulfillment of Covenants and Implementation of Contracts
The tenth injunction enjoins the fulfillment of the covenant. There
are two forms of the covenant. The first form has two aspects to it: (1)
Between Allah and His servant, like the covenant of the servant in
eternity that Allah is their Lord. This covenant necessarily results in

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Surah Bani Isra'il : 17 : 34 - 35
obedience to His injunctions and the seeking of His pleasure. This is a
covenant every human being has made in eternity irrespective of
whether he or she is a believer or a disbeliever. (2) The second covenant
is the covenant of a believer made through shahadah or professing of the
kalimah: An yı JI y (la ilaha illallah: there is no god but Allah) the
outcome of which is a perfect following of Divine injunctions and the
seeking of His pleasure.
The second form of the covenant takes effect between human beings
themselves. This includes all treaties, pacts, agreements, pledges and
contracts - political, commercial, or transactional - that are made
between individuals or groups or institutions all over the world.
The fulfillment of all covenants identified in the first form is obligato-
ry on human beings. As for the other kind of covenants or contracts, it is
also obligatory to fulfill them subject to the condition that they should
not be against the Islamic Law. As for those that are against the Islamic
Law, it is obligatory to terminate them - after having first served a no-
tice on the other party. If one of the parties does not fulfill, the other
party has the right to go to the court and make them fulfill it. Essential-
ly, a contract is an agreement between two parties that they would do or
not do something. And in case, someone unilaterally promises to some-
one else that he would give him a certain thing or meet him at a certain
time or take care of a certain task for him, then, it is also obligatory to
fulfill this promise. There are commentators who include this too under
the sense of covenant, but they do so with a slight difference. We know
when two parties are bound by a contract, any contravention by one of
them can be challenged in the court and the other party can force its com-
pletion. But, the fulfillment of a unilateral promise cannot be enforced
through the court. Of course, if someone were to go back on the promise
made to someone else - without any valid legal excuse permitted by the
Shari'ah - he will be committing a sin. In Hadith, this has been called
hypocrisy in acts.
At the end of this verse, it was said: ◌ًإِنَّ الْعَهُدَ كَانَ مَسُؤُولا (Surely, the coven-
ant shall be asked about). It means: 'On the day of Qiyamah, the way
questions shall be asked about the fulfillment or non-fulfillment of oblig-
atory divine injunctions, so it will be with mutual contracts - these too

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Surah Bani Isra'il : 17 : 34 - 35
will be asked about.' Here, it has been left at that only: 'it will be asked
about.' What is going to happen next after the questioning? This has
been left untold. Perhaps, intended as such, it may be signaling towards
the danger being great!
The eleventh injunction enjoins fulfillment of weights and measures
in transactions of buying and selling and forbids any short measuring.
Full details appear in Surah al-Mutaffifin (83).
Ruling
Respected jurists of Islam say that the outcome of the injunction
against shortening weights and measures is that it is haram (unlawful)
to give less than whatever is the due of whoever it may be. Therefore, it
is also included therein that an employee curtails the assigned duty en-
trusted with him or gives a time that is less than what should actually
be given to it, or that a worker shirks work and fails to deliver what is
due out of it.
The prohibition of giving weights and measures short:
Ruling
Regarding the verse: ◌ْاوُفُوا الْكَيْلَ إِذَا كِلْتُم (And give full measure when you
measure - 35), Abu Hayyan says in Tafsir al-Bahr al-Muhit that the re-
sponsibility of giving full weight and measure in this verse has been
placed on the seller ( 4 : ba'i' ) which tells us that it is the seller who is
responsible for weighing, measuring and seeing that it is full as due.
At the end of verse 35, it was said about the fulfillment of weight and
measure: ◌ًذُلِكَ خَيْرٌ وَاحُسَنُ تَاريلا (That is good, and better in the end). As for
making the weight and measure correct and even, two things have been
said here: (1) Firstly, the rule is good. It means that it is intrinsically
good. No normal and decent person is going to take weighing less and
measuring short as something nice, neither religiously, nor rationally,
nor naturally. (2) Secondly, it is better in the end. The end includes the
consequent success of the Hereafter, reward of deeds and the blessing of
Paradise as well as the happy outcome of the very life in this world. This
is suggestive of the fact that no business can prosper until its goodwill
stands recognized in the market - and that cannot happen without this
commercial honesty.

501
Surah Bani Isra'il : 17 : 36 - 38
Verses 36 - 38
وَلاَ تَقُفُ مَالَيْسَ لَكَ بِهِ عِلُمٌ ﴿ إِنَّ السَّمُعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ
أُولَئِكَ كَانَ عَنْهُ مَسْئُوْلاً ﴿٢٦﴾ وَلاَ تَمْشِ فِى الْأَرْضِ مَرَحَاء إِنَّكَ لَنْ
تَخْرِقَ الْأَرْضَ وَلَنْ تَبْلُغَ الْجَبَالَ طُوْلاً ﴿٢٧﴾ كُلُّ ذُلِكَ كَانَ سَيِّئُهُ"
عِنْدَ رَبِّكَ مَكْرُوُهًا ﴿٣٨)
And do not pursue that which you have no knowledge
of. Surely, the ear, the eye and the heart - each one of
them shall be interrogated about. [36]
And do not walk on the earth haughtily. You can neither
tear the earth apart, nor can you match the mountains
in height. [37]
That which is evil, of all these, is detestable in the sight
of your Lord. [38]
Commentary
Two injunctions in these verses, the twelfth and the thirteenth, re-
late to mores of common social living. The twelfth injunction forbids
doing something without having become certain about it.
At this stage, we should not lose sight of the fact that certainty has
different degrees. There is a degree of certainty that reaches the level of
perfect certitude, a state that leaves no room of even the slightest doubt
contrary to it. Then, it could descend to the degree of strong likelihood -
even though, there does exist the probability of a contrary aspect. Simi-
larly, divine injunctions are also of two kinds: (1) Absolutes and Certain-
ties, such as, Articles and Principles of Religion. These require certainty
of the first degree. Acting without it is not permissible. (2) Strong Likeli-
hood or Overwhelming Probability, the example of which are injunctions
relating to subsidiary deeds. After having given these details, we can
state the objective of the cited verse by saying that the element of cer-
tainty in injunctions that are Certain and Absolute should also be of the
first degree. In other words, it should have attained the degree of perfect
certitude and absolute category. And until this happens, this pseudo cer-
tainty is not trustworthy in the matter of the basic Articles and Princi-
ples of Islam. Acting on its dictates is not permissible. As for the subsidi-

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Sūrah Bani Isra'il : 17 : 36 - 38
ary injunctions, a certainty of the second degree, that is, of Overwhelm-
ing Probability is sufficient. (Bayan al-Qur'an)
Questions will be asked on the day of Qiyamah about the ear, the
eye and the heart
إِنَّ السَّمُعَ وَالْبَصَرَ وَالفُؤَادَ كُلُّ أُولَئِكَ:36 This is what we have been told in verse
Yes & OS: It means that the ear will be asked as to what did it keep
hearing throughout its life. The eye will be asked as to what did it keep
seeing throughout its life. The heart will be asked as to what did it keep
cooking in its chambers and what was it that it believed in throughout
its life. If things were heard through the ears, the hearing of which was
not permissible in Shari'ah, such as hearing ill of someone behind his
back (ghibah) or hearing unlawful vocal and instrumental music etc.,
then, punishment will follow the question. If things were seen through
the eyes, the seeing of which was not permissible, such as casting an evil
eye on a non-Mahram woman or a beardless, handsome youth etc. then,
punishment will follow the question. Or, planted a belief in the heart
contrary to the Qur'an, and Sunnah, or nursed a baseless blame in the
heart regarding someone, then, punishment will follow the question. The
fact is that, on that fateful day of Qiyamah, questions will be asked
about virtually all blessings given by Allah Ta'ala. It was said in Surah
at-Takathur : لَتُسْئَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيم :"And you shall certainly be asked on that
day [of Qiyamah] about all blessings [of Allah Ta'ala] - 102:8." Since, the
ear, the eye and the heart are more important and significant out of
these blessings, these were mentioned here particularly.
Tafsir al-Qurtubi and Mazhari give yet another sense of the verse in
terms of the close proximity of the statement in the first sentence and
the next. In the first sentence, it was said: ◌ٌلاَتَقُفُ مَالَيُسَ لَكَ بهِ عِلْم (And do not
pursue that which you have no knowledge of - 36). Adjacent to it follows
the statement that the ear, the eye and the heart - each one of them
shall be interrogated about. The sense that emerges from this proximity
is that a person who blamed someone without first ascertaining and bec-
oming certain about it, or did something impulsively without doing that
first, then, should this thing be related to what is heard through ears,
the ears shall be questioned. And if this is 'seen', the eyes shall be ques-
tioned. And if comprehended through the heart, the heart shall be ques-
tioned to determine whether this person is true or false in his blame or

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Sūrah Bani Isra'il : 17: 36 - 38
in the belief he has allowed to become rooted in his heart. Thereupon,
these very body parts shall speak up as witnesses on the day of Resurrec-
tion. It will be a cause of disgrace for those who accuse others without
being certain and those who do things the truth of which has not been as-
اَلْيَوْمَ نَخْتِمُ عَلى أَفْوَاههمُ :certained first. This is as it appears in Surah Ya Sin
Today [on the day of Qiyamah] We": وَتُكَلِّمُنَا آَيْدِيُهِمُ وَتَشْهَدُ اَرْجُلُهُمُ بِمَا كَانُوا يَكْسِبُونَ
shall set a seal on their mouths and their hands shall speak and their
feet shall bear witness as to what they have been earning [by making
these limbs of their body do whatever of good or bad they chose] - 36:65".
Perhaps, the ears, the eyes and the heart have been particularized
here on the basis that Allah Ta'ala has blessed man with sense and con-
sciousness through them. The purpose is to let him first ascertain, exam-
ine, and test a thought or belief that crosses his heart. If he finds it true,
and sound, let him, then, put it in practice. And should it turn out to be
false, let him, then, stay away from it. Anyone who does not use these fa-
culties and goes about following things he has no knowledge of, things
the truth of which he has not ascertained first, then, this person is guilty
of being ungrateful to these blessings of Allah Ta'ala.
Now, the senses through which man becomes aware of different
things are five: the ears, the eyes, the nose, the faculty of speech and the
sensation in the whole body that tells one about something being hot or
cold. But, habitually man finds out more through the ears and eyes.
Awareness about things acquired through the senses of smell, taste and
touch is fairly lower in frequency as compared to things heard or seen.
That it has been considered sufficient to mention only two of the five
senses at this place may, perhaps, be because of this very reason. Then,
even from among these two, it is the ear that has been made to precede
the eye - and on other occasions of the Holy Qur'an as well, wherever
these two has been mentioned, it is the ear that has been mentioned
first. In all likelihood, the reason for it is that the major part of man's in-
formation is comprised of things heard through the ears. Things seen
through the eyes happen to be comparatively much less.
The thirteenth injunction appearing in the second of the two cited
verses (37) is: وَلاَ تَمُشِ فِى الأَرُضِ مَرَحًا (And do not walk on the earth haughti-
ly). It means that one should not walk in a way that shows arrogance,
pride and exultation, for this is an idiotic act. It is as if one would like to

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tear the earth apart just by walking on it - something not in his power to
accomplish. Or, as if by walking with a challenging gait, he would like to
rise much higher - but the mountains of Allah rise far higher than he
could ever beat anatomically. In reality, arrogance as such is a major sin
that can afflict human heart mortally. Therefore, one must guard
against even signs of arrogance exhibited through the way one goes
about in life, for they too are impermissible, after all. Walking haughtily,
even though one may not be walking by exerting force on the earth, and
assuming airs and posing high are impermissible under all conditions.
Arrogance is to take yourself superior to others and rate others to be in-
ferior to you. Severe warnings against it appear in Hadith.
Imam Muslim has reported on the authority of Sayyidna 'Iyad ibn
'Ammar de that the Holy Prophet
said, "Allah Ta'ala has sent this
command to me through revelation: Take to humility. Let no man pride
on another man, nor adopt an attitude of self-eminence and let no one be
unjust to anyone." (Mazharī)
And Sayyidna 'Abdullah ibn Mas'ud 4
narrates that the Holy
Prophet
É said, "Not to enter Paradise is he who has arrogance in his
heart even to the measure of a particle" (Mazhari with reference to the Sahih
of Muslim).
And it has been reported in Hadith Qudsi on the authority of Sayyid-
na Abu Hurairah 4ge
that the Holy Prophet
said, "Allah Ta'ala says
that grandeur is My mantle and greatness is My breech. Whoever tries
to snatch these from Me, him I shall put in Jahannam (The words rida'
and izar signify dress and Allah Ta'ala has no mass or body that would
need a dress. Therefore, at this place, it means the attribute of divine glo-
ry. So, whoever betrays the wish to become associated with Allah Ta'ala
in this attribute belongs to Hell).
And in another Hadith the Holy Prophet
has been reported to
have said, "On the day of Qiyamah, arrogant people will be raised as hu-
mans scaled down to the size of tiny ants under the shadow of disgrace
descending from all sides. They will be driven to a prison of Hell called
Bulas. It will be surrounded with blazing fire, the highest around, and
they will be drinking pus and blood excreted by the inmates of Hell to
quench their thirst." (Tirmidhi on the authority of 'Amr ibn Shu aib, he from his

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Sūrah Bani Isra'il : 17 : 36 - 38
father, he from his grandfather - Mazhari)
And speaking from the pulpit, Sayyidna 'Umar 4
said, "I have
heard from the Holy Prophet
that a person who takes to humility,
Allah Ta'ala elevates him to higher ranks following which he is, though,
insignificant in his own sight, but he is great in the sight of everybody
else. And whoever waxes proud, him Allah Ta'ala puts to disgrace follow-
ing which he is, though, great in his own sight but he is, in the sight of
people, worse than a dog and pig." (Mazhari)
After having described details of the injunctions appearing above, it
was said in the last verse: كُلُّ ذَلِكَ كَانَ سَيِّئُه، عِندَ رَبّكَ مَكُرُوُها (That which is evil,
of all these, is detestable in the sight of your Lord - 38).
As for what has been forbidden in the said injunctions, their repug-
nance is obvious. But, within these there are some commandments
where rights of parents and relatives have been enjoined or fulfillment of
promises has been made mandatory. Here too, the purpose is to avoid
doing the opposite of it, like hurting parents, breaking off from relatives
and going back on solemn promises. Since all these things are haram or
reprehensible, therefore, it has been called 'makruh' in a general sense
of 'detestable' which includes the haram and makruh both. (Bayan
al-Qur'an)
Note
The injunctions described in the fifteen verses cited above are, in a
way, the explanation of the effort acceptable in the sight of Allah men-
tioned in:وَسَعِى لَهَا سَعُيَهَا (and makes effort for it as due - 19). There it was
said that not every effort is acceptable with Allah. Instead, the effort
made in accordance with the Sunnah and teaching of the Holy Prophet
is the only one acceptable with Him. Main divisions of such accept-
able effort have been mentioned in these injunctions which take up the
rights of Allah first and then the rights of the servants of Allah.
A gist of Torah in fifteen verses
Sayyidna 'Abdullah ibn 'Abbas 4
said that the commandments of
the entire Torah have been reduced to fifteen verses of Surah Bani

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Sūrah Bani Isra'il : 17 : 39 - 44
Isra'īl. (Mazhari)
Verses 39 - 44
ذُلِكَ مِمَّ أَوْحَى إِلَيْكَ رَبُّكَ مِنَ الْحِكْمَةِ * وَلاَ تَجْعَلُ مَعَ اللهِ إِلَهًا
اخَرَ فَتُلْقَى فِىُ جَهَنَّمَ مَلُوُمًا مَّدُخُوُرًا ﴿٢٩) أَفَاَصُفُكُمُ رَّكُمُ بِالْيَنِيْنَ
وَأَتَّخَذَ مِنَ الْمَلْئِكَةِ إِنَانًّا، إِنَّكُمْ لَتَقُوْلُوُنَ قَوْلاً عَظِيمًا (٢) وَلَقَدُ
صَرَّقْنَا فِىُ هذَا الْقُرَانِ لِيَذَّكَّرُوْا وَمَا يَزِيُدُهُمُ إِلاَّ نُفُوُرًّا ﴿٤١﴾ قُلُ
أَوْكَانَ مَعَ الِهَةٌ كَمَا يَقُولُونَ إِذَا لَّبْتَغَوْا إِلَى ذِى الْعَرُشِ سَبِيُلاً
﴿٢﴾ سُبُحْنَهُ وَتَعْلَى عَمَّا يَقُوْلُوُنَ عُلُوَّا كَبِيرًا ﴿٢﴾ تُسَبِّحُ لَهُ
السَّمُوْتُ السَّبْعُ وَالْأَرْضُ وَمَنْ فِيْهِنَّ، وَإِنْ مِّنُ شَىْءٍ إِلاَّ يُسَبِّحُ
بِحَمُدِهٍ وَلَكِنُ لاَّ تَفْقَهُوُنَ تَسْبِيُحَهُمُ + ◌ِنَّهَ كَانَ حَلِيْمًا غَفُورًا ﴿٤﴾
This is part of the Wisdom your Lord has revealed to
you. And do not set up any other god along with Allah,
lest you should be thrown into Jahannam, blamed, re-
jected. [39]
Is it, then, that your Lord has chosen you to have sons
and has Himself taken females from among the angels?
Surely, you are saying something terrible. [40]
And surely, We have explained things in various ways in
this Qur'an, so that they may take advice - and it in-
creases nothing in them but aversion. [41]
Say, 'Had there been other gods along with Him', as they
say, 'then they would have found out a way to the Lord
of the Throne'. [42] Pure is He, and Exalted, immensely
above what they say. [43]
All the seven skies and the earth and all those therein
extol His purity. And there is not a single thing that
does not extol His purity and praise, but you do not
understand their extolling. Surely He is Forbearing,
Most-Forgiving. [44]

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Sūrah Bani Isra'il : 17 : 39 - 44
Commentary
According to the proof of Tauhid (the Oneness of Allah) given in the
verse : ◌ًإِذَا لاَ بُتَغَوا إِلَى ذِى الْعَرُشِ سَبِيلا (then they would have found out a way to the
Lord of the Throne - 42), Allah alone is the creator, owner and master of
the entire universe. The argument is if it was not so and He had other
partners in this godhead, differences would have necessarily emerged
among them. And, in the eventuality of a difference, the whole universal
system would have gone to ruins - because, ever abiding peace among
them is habitually impossible. Though, this argument has been enunciat-
ed here in a prohibitive manner, but there are books of Scholastic Theolo-
gy ('Ilm al-Kalam) where the logical rationale behind this argument has
also been described in great details. The learned may consult these at
their discretion.
The meaning of Tasbih (glorification of Allah) said by the
heavens and the earth and everything present therein
Among these, the Tasbih of Allah said by all angels and believing
jinn and human beings is self-evident. Everyone knows that. As for dis-
believing human beings and the jinn, they obviously do not say it. Simi-
larly, there are other things in this universe about which it is said that
they are insensate, devoid of reason and intelligence. How do we rational-
ize their act of saying Tasbih? Some 'Ulama' say that their Tasbih is
circumstantial, state-articulated, the testimony of their state of being -
because, the collective condition of everything other than Allah Ta'ala is
telling us that it is neither permanent existence-wise nor survival-wise.
This whole ongoing condition has been activated under the power and
control of some supreme power - this testimony is its Tasbih.
But, other investigative scholars say that volitional Tasbih of Allah
is particular with angels and believing jinns and human beings. But, in
terms of the state of His orientation towards what He has created, Allah
Ta'ala has cast every particle of this universe into the mould of a chanter
of His glory. As regards those who do not believe, or do not believe in in-
stitutional religion, they too generally subscribe to God and His great-
ness. Then, there are materialists, atheists, and modern-day commu-
nists who do not obviously subscribe to the existence of God. But, the

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Surah Bani Isra'il : 17 : 39 - 44
truth of the matter is that the very existence of theirs, inclusive of all
that constitutes it, is compulsively busy glorifying Allah - just as trees,
rocks and dust and a zillion other things are busy recounting the glory of
the most true Allah. But, this act of glorification, this Tasbih they are all
engaged in, is built-in, compulsively ingrained and is responding to the
call of the creational imperative. Common people do not hear it. The
statement of the Qur'an: ◌ُوَلَكِنُ لأَتَفُقَهُوُنَ تَسُبُيُحَهُم (but you do not understand
their extolling [the act of glorifying Allah] - 17:44) proves that this origi-
nally and elementally ingrained act of extolling Allah performed by
everything en masse is something common people cannot understand. As
far as circumstantially discernable act of extolling is concerned, intelli-
gent people can identify it readily. This tells us that the act of extolling
we are talking about is not simply a testimony of the incumbent's state
of existence in the universe. It is real - though, beyond our comprehen-
sion. (As mentioned by al-Qurțubi)
As for the phenomenon of pebbles saying tasbih (glory be to Allah) in
the blessed hand of the Holy Prophet
and which was clearly heard by
the noble Șahabah, it is obviously a miracle. But, Shaykh Jalaluddin
as-Suyuți while explaining this Hadith in al-Khasais al-Kubra has said
that pebbles saying tasbih is not the miracle of the Holy Prophet Eg. As
regards pebbles, they say tasbih wherever they are. In fact, what is his
miracle is that once the pebbles were in his blessed hand that tasbih
said by them became audible.
Imam al-Qurtubi has declared this refinement as weightier and has
supported it with many proofs from the Qur'an, and Sunnah. For exam-
إِنَّا سَخَّرُنَا الْجَبَالَ :in Surah Sad الشيخة ple, it was said about Sayyidna Dawud
We subjugated the mountains with him which used) مَعَهُ يُسَبِّحُنَ بِالْعَشِىِّ وَالْإِشْرَاقِ
to glorify Allah, evening and morning - 48:18). And it was said about
rocks in a verse of Surah al-Baqarah: ◌ِوَإِنَّ مِنْهَا لَمَا يَهُبطُ مِنُ حَشْيَةِ اللَّه (and there
are still others [rocks] which fall down in fear of Allah - 2:74). This proves
that rocks have consciousness, sense and the fear of Allah. Then, refut-
ing Christians calling Sayyidna 'Isa Mal Son of God, it was said in a
verse of Surah Maryam: وَتَخِرُّ الْجَبَالُ هَدَّا أَنْ دَعَوا لِلرَّحُمْنِ وَلَدًا (and the mountains
fall down crumbling that they attribute to the Rahman [Most-Merciful

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Surah Bani Isra'il : 17 : 39 - 44
Allah] a son - 19:90,91). Again, it is evident that mountains crumbling in
fear are indicative of their consciousness and sense. And once it is con-
ceded that they have sense and consciousness, the saying of tasbih by
them should not be considered something improbable.
Sayyidna 'Abdullah ibn Mas'ud 4ee said, "a mountain says to the
other mountain, 'say, O brother, has a man ever gone across you,
someone who was good at remembering Allah?' If it says, 'yes,' this
mountain is pleased with him." For his proof, Sayyidna 'Abdullah ibn
'Mastud recited the verse: وَقَالُوا اتَّخَذَ الرَّحُمُنُ وَلَدًا (And they say, "the Rahman
[Most-Merciful Allah] has taken a son" - 19:88). After that, he said, "this
verse proves it that mountains are affected by listening to words of
blasphemy (kufr) and are, thereupon, seized by fear. This being the
truth, do you think that they listen to what is false and do not listen to
what is true (haqq), do not hear Allah being remembered (dhikr) and are
not affected by it?" (Qurtubi with reference to Raqa'iq ibn Mubarak) And
the Holy Prophet # said, "there is no jinn, man, tree, rock and common
clod of earth that hears the call of the Muezzin (mu'adhdhin), and does
not bear witness to his faith and righteousness on the day of Qiyamah."
(Mu'atta Imam Malik and Sunan Ibn Majah on the authority of Sayyidna Abu Said
al-Khudrī des).
Imam al-Bukhari ule dias, has reported on the authority of
Sayyidna 'Abdullah ibn Mas'ud de, who said, "we used to hear the
sound of tasbih (glory to Allah) said by the food when it was being eat-
en." And a variant appears in another report where it is said, "when we
ate with the Holy Prophet
, we used to hear the sound of tasbih said
by the food." And as narrated by Sayyidna Jabir ibn Samurah 4ce, it ap-
pears in Sahih Muslim that the Holy Prophet 5 said, "I know the rock
of Makkah al-Mukarramah that used to say 'salam' to me before the call
of prophet-hood - and I know it even now." Some say, 'the reference is to
al-Hajar al-Aswad.' Allah knows best.
Imam al-Qurțubi ule Ul as, has said that Hadith reports relating to
such matters abound. As for the story of Ustuwanah Hannanah (the
dried tree serving as a column for support when the Holy Prophet

510
Surah Bani Isra'il : 17 : 45 - 48
gave his Khutbah in the Masjid), it is common knowledge among Mus-
lims all over the world. When the Holy Prophet
bypassed it while
starting to deliver his Khutbah from a regular mimbar (stepped-plat-
form), the noble Sahabah heard the sound of wailing coming from it.
After all these reports, why should it remain so far out to realize that
everything in the heavens and the earth has consciousness and sense
and that everything really glorifies Allah. Ibrahim Ju Ul >, says that
this tasbih is universal. It includes the animate and the inanimate both.
So much so that the least sound made by the panels of doors are not de-
void of tasbih. Imam al-Qurtubi has said, 'If this glorification of Allah
was a state-articulated tasbih, why was it made so particular to
Sayyidna Dawud Sell in the verse referred to a little earlier? A state-ar-
ticulated tasbih is something every discerning human being can sense
out from everything. This makes it obvious that this tasbih was spoken,
verbally and audibly.
Verses 45 - 48
وَإِذَا قَرَأَتَ الْقُرَانَ جَعَلْنَا بَيْنَكَ وَبَيْنَ الَّذِينَ لاَ يُؤْمِنُونَ بِالْأَخِرَةِ
حِجَابًا مَّسْتُورًا ﴿٤٥﴾ وَجَعَلْنَا عَلَى قُلُوُبِهِمْ آَكِنَّةً أَنْ يَّفْقَهُوُهُ وَفِىُ
اذَانِهِمُ وَقُرًّا* وَإِذَا ذَكَرُتَ رَبَّكَ فِى الْقُرَانِ وَحُدَهُ وَلَّوْا عَلَى أَدْبَارِهِمُ
نُفُورًا (٤٦) نَحْنُ أَعْلَمُ بِمَا يَسْتَمِعُونَ بِةٍ إِذْ يَسْتَمِعُونَ إِلَيْكَ وَإِذْهُمُ
نَجُوَّى إِذْ يَقُوُلُ الظُّلِمُونَ إِنْ تَتَّبِعُونَ إِلاَّ رَجُلاً مَّسُحُورًا ﴿٤٧﴾ أُنْظُرُ
كَيْفَ ضَرَبُوا لَكَ الْأَمْثَالَ فَضَلُّوا فَلاَ يَسْتَطِيعُونَ سَبَيْلاً ﴿٤٨﴾
And when you recite the Qur'an, We place an invisible
curtain between you and those who do not believe in the
Hereafter. [45] And We put covers on their hearts, so that
they do not understand it, and deafness in their ears.
And when you refer to your Lord alone in the Qur'an,
they turn their backs in aversion. [46]
We are fully aware of what they listen for, when they lis-

511
Surah Bani Isra'il : 17 : 45 - 48
ten to you, and when they are in secret consultation:
when the transgressors say, "you are following none but
a bewitched man." [47]
See how they have coined similes for you, so they have
gone astray and cannot find a way. [48]
Commentary
Can Magic affect a Prophet?
A prophet being affected by magic is as possible as being affected by
sickness. Therefore, blessed prophets are not devoid of or detached from
human characteristics. For instance, they could be wounded, run
temperature or feel pain. Similarly, they could also be affected by magic
because, that too, is triggered by the influence of physical causes, such
as those of the Jinn. And it also stands proved from Hadith that there
was an occasion when the Holy Prophet
was affected by magic. As for
the disbelievers calling him 'bewitched' ('mashur') in verse 47 which the
Qur'an has refuted for the reason that they really meant to call him
'insane.' (Bayan al-Qur'an) Therefore, the Hadith of magic is not
contradictory.
1
The subject taken up in the first two verses (45, 46) has a particular
event as a background. According to al-Qurtubi reporting on the author-
ity of Sayyidna Said ibn Jubayr 4ee, when Surah al-Masad/al-Lahab (111)
beginning with: ◌ٍتَبَّتُ يَدَا أَبىْ لَهَب was revealed in the Qur'an, it also con-
demned the wife of Abu Lahab. She went to the place where the Holy
Prophet
used to sit with his Companions. At that time, Sayyidna Abu
Bakr
was present there. Noticing her coming well ahead of her arri-
val, he said to the Holy Prophet 3, "if you move away from here, it will
be better. This woman has a sharp tongue. She will say things which
may cause you pain." He said, "no, Allah Ta'ala will put a curtain
between me and her." So, she reached there but when she could not see
the Holy Prophet
anywhere around, she turned towards Sayyidna
1. Moreover, the magic or sorcery can affect a prophet only to cause a physical illness.
It can never have an adverse effect on performing their functions as prophets. The
disbelievers used to call the Holy Prophet : 'bewitched person' in this later sense
which was totally impossible in his case, while the hadith refers to the physical
illness suffered by the Holy Prophet & which was caused by an act of magic.
(Muhammad Taqi Usmani)

512
Surah Bani Isra'il : 17 : 45 - 48
Abu Bakr
and said, "your companion has satirized us in poetry."
Sayyidna Abu Bakr said, "By Allah, he is no composer of poetry, much
less that of the kind in which people are satirized (hajw)." Thereupon,
she left in a huff saying, "you are no more than a verifier for him." After
she was gone, Sayyidnā Abu Bakr
submitted, "didn't she see you?"
He said, "as long as she was here, an angel kept obstructing the view
between me and her."
A Qur'anic formula of remaining hidden from enemy sight
On occasions when the Holy Prophet
wished to remain hidden
from the sight of the Mushriks,' says Sayyidna Ka'b tee, 'he would recite
three verses of the Holy Qur'an. Such was its effect that the disbelievers
were unable to see him.' Those three verses are:
Surely, We have put covers on) إِنَّا جَعَلْنَا عَلى قُلُوُبهمُ اَكِنَّةً أَنْ يَّفْقَهُوُهُ وَفِىّ اذَانِهِمُ وَقُرًا .1
their hearts, so that they do not understand it, and deafness in their
ears - Surah al-Kahf, 18:57).
Those are the ones Allah has put) أُولَئِكَ الَّذِيْنَ طَبَعَ اللهُ عَلَى قُلُوُبِهِمُ وَسَمُعِهِمُ وَأَبْصَارِهِمْ .2
a seal on whose hearts and hearing and vision - Sūrah an-Nahl, 16:108).
Have) أَفَرَءَ يُتَ مَنِ اتَّخَذَ إِلهَه هَوْلَهُ وَأَضَلَّهُ اللهُ عَلَى عِلْمٍ وَّخَتَمَ عَلَى سَمُعِهِ وَقَلْبِهِ وَجَعَلَ عَلَى بَصَرِهٍ غِشُوَةً .3
you seen the one who has taken his own desire as god while Allah has
let him go astray because of knowledge [his or His] and has set a seal
upon his hearing and his heart and placed over his vision a veil -
Surah al-Jathiyah, 45:23).
Sayyidna Ka'b 4
says that he related this thing about the Holy
Prophet ag to a Syrian who had to go to adjoining Byzantium on a cer-
tain business. He went there and stayed for a long time until the local
disbelievers started harassing him. When he escaped from there, they
pursued him. At that time, he remembered that narrative and recited
the three verses identified there. It so happened as if a screen was
placed on their eyes why they could not see this person who was walking
on the same pathway the enemies were passing by.
Imam Tha'labi says that he related this narrative of Sayyidna Ka'b
to a resident of the town of R'ay. It so happened that he was put
under arrest by the disbelievers of Dailam. For some time he remained
under detention with them. One day he got his chance to escape. They

513
Surah Bani Isra'il : 17 : 49 - 52
pursued him, but this person also recited those three verses. The effect
was immediate. Allah Ta'ala screened their eyes in a manner that they
were unable to see him - though, they were walking side by side with
their clothes touching his clothes.
Imam al-Qurtubi says that the verses from Surah Ya Sin which were
recited by the Holy Prophet og at the time of Hijrah may also be added
to the three versed cited above. This was when the Mushsriks of Mak-
kah had besieged his house. He recited those verses and went right
through them. In fact, he went by throwing dust on their heads and none
of them knew anything about it. Those verses of Surah Ya Sin are:
بسم الله الرحمن الرحيم
يْسَ ﴿١﴾ وَالْقُرَانِ الْحَكِيمِ ﴿٢﴾ إِنَّكَ لَمِنَ الْمُرُسَلِينَ ﴿٣﴾ عَلَى صِرَاطٍ
مُسْتَقِيمٍ ﴿٤﴾ تَنْزِيْلَ الْعَزِيُزِ الرَّحِيمِ ﴿٥) لِتُنْذِرَ قَوْمًا مَّ أُنْذِرَ أَبَآؤُهُمُ فَهُمُ
غُفِلُونَ ﴿٦﴾ لَقَدُ حَقَّ الْقَوْلُ عَلَى أَكْثَرِهِمْ فَهُمُ لاَيُؤْمِنُونَ ﴿٧﴾ ◌ِنَّا جَعَلْنَا فِىُ
أَعْنَاقِهِمُ أَغْلْلاً فَهِىَ إِلىَ الْأَذْقَانِ فَهُمُ مُّقُمَحُونَ ﴿٨﴾ وَجَعَلْنَا مِنُ بَيْنِ
آَيْدِيْهِمُ سَدَّا وَمِنُ خَلْفِهِمُ سَدَّا فَأَغُشَيُنْهُمْ فَهُمُ لاَ يُبْصِرُوُنَ ﴿٩﴾
With the name of Allah, the Most-Merciful, the Very-Merciful
Ya Sin. By the wise Qur'an, surely you [O Muhammad] are
from among the messengers, on a straight path. [This is] a reve-
lation of the Mighty, the Very Merciful, that you may warn a
people whose forefathers were not warned, so they are una-
ware. The word has already taken effect against most of them,
so they do not believe. Surely, We have placed shackles on
their necks reaching down to their chins, so they are with
heads forced high up. And We have placed before them an ob-
struction and behind them an obstruction and covered them, so
they do not see - Surah Ya Sin, 36: 1-9)
Imam al-Qurtubi says that he himself went through an incident in
the Manthur Castle of al-Qartubah in his own country of al-Andalus
(Spain). I ran in front of the enemy and sat in a corner. The enemy sent
two horsemen after me. I was on open grounds. There was nothing to ob-
struct the view between us. But, I was reciting these verses of Surah Ya
Sin. Both these horsemen passed by me. Then they went back towards
where they had come from, saying, 'this person must be some devil,' be-

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Surah Bani Isra'il : 17 : 49 - 52
cause they could not see me. Allah Ta'ala had turned them blind as far
as I was concerned. (Qurțubi)
Verses 49 - 52
وَقَالُوَّاءَ إِذَا كُنَّا عِظَامًا وَّرُفَاتَاءَ إِنَّا لَمَبْعُوْتُوُنَ خَلْقًا حَدِيدًا ﴿٤٩﴾ قُلُ
كُوْنُواْ حِجَارَةً أَوْ حَدِيْدًا (١) أَوْ خَلُقًّا مِّمَّا يَكْبُرُ فِىْ صُدُوْرِكُمُ ]
فَسَيَقُولُونَ مَنْ يُعِيدُنَا﴿ قُلِ الَّذِىُ فَطَرَكُمْ أَوَّلَ مَرَّةٍ فَسَيُنْغِضُونَ
إِلَيْكَ رُءُ وُسَهُمُ وَيَقُوْلُوُنَ مَتَى هُوَ ﴿ قُلُ عَسى أَنْ يَّكُوُنَ قَرِيِّبًا ﴿٥١)
يَوْمَ يَدْعُوْكُمْ فَتَسْتَجِيُوْنَ بِحَمُدِهِ وَتَظُنُّونَ إِنْ لَبِثْتُمُ إِلَّ قَلِيلاً ﴿٢﴾
And they say, "Once we are reduced to bones and dust,
is it then that we shall be raised, created anew?" [49] Say,
"Be you stones or iron [50] or any creation you deem
harder in your hearts." Thereupon they will ask, "Who
will bring us back?" Say, "The One who created you the
first time." So, they will shake their heads before you
and say, "When shall that be?" Say, "May be, it is near."
[51] (It will be) on a day when He will call you, and you
will respond praising Him and you will think you did
not stay (on the earth) but for a short while. [52]
Commentary
The word : ◌ْيَدْعُوُكُم (He will call you) in : ◌ٍيَوْمَ يَدُعُوُكُمُ فَتَسْتَجِيُبُوُنَ بِحَمُدٍه (on a day
when He will call you, and you will respond praising Him - 52) is a deri-
vation from: «les (du'a') which means to call out for someone by announc-
ing it vocally. The sense is that the day when Allah Ta'ala will call every-
one to come to the plains of Resurrection, this calling will be through
Angel Israfil. When he sounds the second trumpet, the dead will come
alive and assemble on the plains of Resurrection. It is also possible that,
once alive, a call goes through to all of them to assemble there. (Qurțubi)
In a Hadith, the Holy Prophet
said, "On the day of Qiyamah, you
will be called out with your name and the name of your father, therefore,
give yourself good names (avoiding the absurd ones)." (Qurțubi)

515
Surah Bani Isra'il : 17 : 53 - 55
Even disbelievers will rise praising Allah on the day of
Resurrection
The word : إِسْتِحَابَة (istijabah) in: ◌ٍفَتَسْتَجِيُّبُونَ بِحَمْدِه (and you will respond
praising Him - 52) means to respond on being called by someone and be
present before him. The sense is 'when you will be called to present your-
selves on the plains of Resurrection, all of you will obey that call and as-
semble there. The word: " (bihamdihi: praising Him) is the state of
the nominative pronoun in: S'_ 25 (tastajibun: you will respond) which
releases the sense of hamidin (Sub) that is, those praising Him. Thus,
the outcome is that all of them will present themselves praising Allah
while coming to those fateful plains.
As outwardly obvious, the verse does seem to indicate that this will
be the state of all, believers or disbelievers - they both will rise praising
Allah. But, the real addressees here are the disbelievers. It is about
them that it is being said they all will rise praising Allah. From among
Tafsir authorities, Sayyidna Said ibn Jubayr Ul > has said that the
disbelievers too will rise from their graves saying: ◌َسُبُحَانَكَ وَبَحَمُدِك (Pure are
You and to You belong all praises), but their act of praising at that hour
will be of no use to them. (Qurtubi) The reason is not far to see. When
these people see life after death, the words of praise for Allah will escape
their mouth involuntarily. This will be no deed deserving recompense.
Some commentators have said that this state has been particular-
ized with believers. They argue that, regarding the disbelievers, the
Qur'an has only this to say: (1) When they rise, they will say, ''
ÚJÍ ':' (Woe be to us! Who made us rise from our resting-place? - Surah
يُحَسُرَتَى عَلى' ,Ya Sin, 36:52). (2) And according to another verse, they will say
O my remorse [is boundless] over what I have neglected)"مَا فَرَّطَتُّ فِىُ جَنُبِ اللهِ
on the side of [obedience to] Allah! - Surah az-Zumar, 39:56).
But, the truth of the matter is that there is no likelihood of a contra-
diction between these two sayings. May be, in the beginning, all rise
praising. Later, when disbelievers are separated from believers as said
in Surah Ya Sin :َوَامْتَازُوا الْيَوْمَ أَيُّهَا الْمُحُرمُون (But today, O criminals, you stand
out distinctly apart - 36:59), they will also say what appears in the cited