Indexed OCR Text

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Surah Shura : 42 : 27 - 35
Almighty knows very well what is good for a person and what is harmful.
Accordingly, He has provided everybody with what is good for him, and if
He has deprived somebody of anything, it is because of his and the whole
world's welfare. It is not at all necessary that we should understand the
underlying wisdom and welfare behind the decision about every
individual, because everyone thinks on the basis of his limited knowledge,
whereas Allah Almighty is looking at the whole world. Therefore it is
simply not possible to gauge all of His Wisdom. A perceivable parallel
would be the case of an honest head of state who has passed certain
orders which happen to affect some people adversely, and these people
naturally face problems. Now a person who has been so affected adversely
is quite likely to feel bad about those orders of the head of the state,
because his thinking is limited to his own interest. But a person who is
looking at the circumstances of the whole state and the whole nation and
who appreciates that the whole state cannot be sacrificed for the sake of
one individual's interest, does not consider such a step to be bad. Then
how is it possible to gauge the Wisdom of the Being who is managing the
system of the whole universe? If this point is kept in mind, the confusion
and perplexity generated by the sight of anyone surrounded by
tribulation would disappear by itself.
This verse also tells us that distribution of wealth and goods equally to
all the people of the world is neither possible, nor desirable nor is it
required for the existence of the system of the universe. This issue will be
discussed in detail in explanation of the verse ◌ْ43:32) نَحْنُ قَسَمُنَا بَيْنَهُمْ مَّعِيشَتَهُم) of
surah Zukhruf.
The Difference between Paradise and the World
Here a question may arise that all kinds of blessings will be provided
in abundance to all human beings in Paradise, so why would it not cause
mischief there? And the answer is that the cause of mischief in this world
is the abundance of wealth and goods coupled with greed and inordinate
desire to have more and more which keeps on increasing with wealth. But
greed and inordinate desire would simply not be there in Paradise,
although blessings and delights will keep on being showered. And that is
why this mischief would not surface there.
The question why could not greed and inordinate desire be removed
and wealth and goods be provided in abundance in this world as well, is

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quite irrelevant. The very purpose of creating this world is to have
co-existence of good and evil. It is simply not possible without it to arrange
trial of human beings which is the real purpose of creation of the
universe. Therefore, the real purpose of creating this universe would have
failed, if greed and desire had been removed altogether from human
beings. Paradise, on the other hand, would comprise goodness only,
therefore, such base emotions will simply not be there.
And He is the One who sends down rain) هُوَ الَّذِىُ يُنَزِّلُ الْغَيْثَ مِنْ بَعُدِ مَا قَنَطُوا
after they have lost hope - 42:28)". It is usual for Allah Almighty to send
down rain whenever the earth is in severe need of water. But by saying
"after they have lost hope", attention is being drawn towards the fact that
sometimes Allah Almighty, in deviation from His usual norm, delays
sending down rain so much that people begin losing hope. Apart from
trial, such a happening is to warn that rain and famine are all in the
power of Allah Ta'ala; whenever He wants, He stops rain because of
people's misdeeds, etc., so that people turn their attention towards His
kindness, and display their humility and dependence. If rains had been
subject to a strict time-table without any deviation, people would have
considered rains to be purely subject to apparent causes, and would have
become inattentive to Allah's Almighty's power. Here losing hope means
losing hope in their contrivances because disappointment with Allah's
kindness is kufr (infidelity).
and the creatures He has spread in them - 29). The) وَمَا بَثَّ فِيْهِمَا مِنْ دَابَّةٍ
original lexical meaning of us 'dabbah' (used in the text and translated as
'creatures') is anything which moves about of its own will; later on this
word began to be used for animals. This verse states that Allah Almighty
has created many creatures which move about on the earth as well as in
the sky. The creatures which move about on the earth are all too visible;
the ones which move about in the sky could well be the angels as well,
and it is quite possible that there may be some animals in the sky so far
unknown to man.
Briefly, in view of the system of the universe, Allah Almighty has not
provided every one with wealth and goods in abundance, rather He has
distributed them in accordance with the dictates of wisdom. But the good
things of universe which are of general benefit have been provided to
everyone. Rain, clouds, earth, sky and the creatures therein have all been

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Surah Shura : 42 : 36 - 43
created for the benefit of human beings, and they all demonstrate the
Oneness of Allah. If after all this, anyone suffers any hardship, he should
consider it to be due to his own deeds, and he should do a little heart
searching, instead of complaining against Allah Ta'ala.
And whatever hardship) وَمَآ أَصَابَكُمُ مِّنُ مُّصِيْبَةٍ فَبِمَا كَسَبَتْ آَيْدِيْكُمْ وَيَعْفُوا عَنُ كَثِيْرِ
befalls you is because of what your own hands have committed, while He
overlooks many [of your faults] .... 42:30) means exactly the same.
Sayyidna Hasan 4ce has narrated that when this verse was revealed, the
Holy Prophet & said "I swear by the Being Who holds my life, that
anyone who gets scratched by a piece of wood, or his nerve shivers or his
step falters is all due to his sins, and Allah Ta'ala does not punish for
every sin, rather the number of sins He overlooks far exceeds those for
which any punishment is given." Maulana Ashraf Ali Thanavi ¿le atlas,
has stated that just as the physical hardships and tortures befall due to
sins, the inner ailments are also caused by sins. One sin committed by a
person becomes the cause for getting involved in other sins. Hafiz Ibn
Qayyim has written in his book Ad-Dawa-'ush- Shafi that one prompt
punishment of a sin is that one gets involved in other sins; similarly the
prompt reward of a virtuous deed is that it attracts another virtue.
Baidawi and others have stated that this verse is specifically meant for
those people who are likely to commit sins. The hardships and the troubles
that befall prophets who are innocent of sins, children who have not
reached the age of puberty and mad persons, who do not commit any sin,
are not covered by this verse. There are other reasons for them, for
example, they are upgraded in their rewards. And in reality a man
cannot fathom the depths of wisdom behind them. (Allah knows best)
It is proved from some narrations of Hadith, as reproduced by Hakim
in Mustadrak and by Baghawi on the authority of Sayyidna 'Ali dee that
those sins for which punishment is given in this world are forgiven for
Muslims in the Hereafter. (Mazhari)
Verses 36 - 43
فَمَآ أُوْتِيْتُمْ مِّنْ شَىْءٍ فَمَتَاعُ الْحَيْوَةِ الدُّنْيَاء وَمَا عِنْدَ اللهِ خَيْرٌ
وَأَبْقَى لِلَّذِيْنَ امَنُوْا وَعَلَى رَبِّهِمُ يَتَوَّلُوْنَ ﴿٢﴾ وَالَّذِيْنَ يَجْتَنِبُوْنَ

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Surah Shura : 42 : 36 - 43
كَبِِّرَ الْإِثْمِ وَالْفَوَاحِشَ وَإِذَا مَا غَضِبُواهُمُ يَغْفِرُونَ ﴿٣٧﴾ وَالَّذِيْنَ
اسْتَجَابُوا لِرَبِّهِمْ وَأَقَامُوا الصَّلوَةَ ص وَآَمْرُهُمُ شُوْرِى بَيْنَهُمُ ص وَمِمَّا
رَزَقُنُهُمْ يُنْفِقُونَ ﴿٤٨﴾ وَالَّذِيْنَ إِذَا أَصَابَهُمُ الْبَغْىُ هُمْ يَنْتَصِرُوْنَ
﴿٣٩ ﴾ وَجَزَؤُا سَيِّئَةٍ سَيِّئَةٌ مِثْلُهَا، فَمَنُ عَفَاوَ أَصْلَحَ فَاَجُرُهُ عَلَى اللّهِ
إِنَّهُ لَا يُحِبُّ الظُّلِمِيْنَ ﴿٤﴾ وَلَمَنِ انْتَصَرَ بَعُدَ ظُلْمِهٍ فَأُولَئِكَ مَا
عَلَيْهِمُ مِّنُ سَبِيْلٍ ﴿٤١ُ﴾ إِنَّمَا السَّبِيْلُ عَلَى الَّذِيْنَ يَظْلِمُوْنَ النَّاسَ
وَيَبْغُوُنَ فِى الْأَرْضِ بِغَيْرِ الْحَقِّ ﴿ أُوْلَئِكَ لَهُمُ عَذَابٌ أَلِيمٌ ﴿٤٢﴾
ع
وَلَمَنْ صَبَرَ وَغَفَرَ إِنَّ ذلِكَ لَمِنُ عَزُمِ الأَمُوُرِ ﴿٤٣﴾
So, whatever thing has been given to you is an
enjoyment of the worldly life. And that which is with
Allah is much better, and much more durable for those
who believe and place their trust in Allah, [36] and (for)
those who abstain from the major sins and from
shameless acts; and (for those who) when they get
angry, they forgive, [37] and those who have responded
to their Lord (in submission to Him), and have
established salah, and whose affairs are (settled) with
consultation between them, and who spend out of what
We have given to them, [38] and those who, when they
are subjected to aggression, defend themselves. [39] And
the recompense of evil is evil like it. Then the one who
forgives and compromises has his reward undertaken
by Allah. Surely, He does not like the unjust. [40]
And the one who defends himself after having been
wronged, there is no blame on such people. [41] Blame,
in fact, is upon those who wrong people and make
mischief on earth unjustly. For such people there is a
painful punishment. [42] And if one observes patience
and forgives, it is, of course, one of the courageous
conducts. [43]
Commentary
The above verses state the imperfection and temporary nature of the
blessings of this world, as against the perfection and permanence of the
blessings of the Hereafter. The most important and major condition for

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Surah Shura : 42 : 36 - 43
obtaining the heavenly blessings in the Hereafter is faith and belief,
without which nobody can get them. However, if in addition to faith, one
has taken full care of virtuous deeds as well, then one will get the
heavenly blessings right from the beginning, otherwise one would get
them after being punished for one's sins and shortcomings. That is why
the first condition stated in the above verses is belief referred to by the
words, "those who believe". Then those particular deeds have been stated
without which, according to the rule, the bounties of the Hereafter will
not be obtained from the beginning, but after having been punished for
one's sins. The rule is there for application in general, but if Allah Ta'ala
wills, He may forgive all the sins of the greatest of the sinners, and give
him the blessings of the Hereafter right from the beginning, He is not
subject to any rule or code. Now, let us look at those particular virtues and
deeds which have been mentioned with such an importance.
First virtue : ◌َعَلى رَبّهِمُ يَتَوَكَّلُون (and place their trust in Allah - 36,)
meaning those who place their trust in Allah, under all circumstances, in
all matters; they do not consider anyone else to be the real cause of any
thing.
Second virtue: ◌َالَّذِينَ يَجْتَنِبُونَ كَبَفِرَ الإِثْمِ وَالْفَوَاحِش (those who abstain from the
major sins and from shameless acts - 37). What are major sins? Details
have already been stated in the commentary of Surah Nisa'; the author
has also given a complete list of major and minor sins in his booklet in
Urdu published under the little of "Gunah-e- bay ladhdhat ( L)".
The wisdom behind specially mentioning shameless acts, apart from
all the other major sins, is that they are not only graver, but also
infectious in that they influence others also. Shameless acts include
adultery and the acts that precede it as preludes, and those bad deeds
which are committed brazenly in public, because they corrupt the whole
society and their liability is also very severe.
Third virtue : ◌َوَإِذَا مَا غَضِبُواهُمُ يَغُفِرُون (and when they get angry, they
forgive - 37,) This is a moral quality of the highest order, because when
love and anger prevail upon someone, they make him blind and deaf,
and he loses his ability to distinguish right from wrong, and true from
false, rather, he cannot appreciate the results of his own actions. The one
who is angry tries his utmost to vent his anger fully upon the one with

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Surah Shura : 42 : 36 - 43
whom he is angry. That is why Allah Ta'ala has defined this quality of
Mu'mins and virtuous persons that when they are angry, they not only
maintain the limits of right and wrong, but also forgo their justified
rights.
Fourth virtue : ◌َوَالَّذِينَ اسْتَجَابُوا لِرَبِّهِمْ وَأَقَامُو الصَّلوَة (and those who have
responded to their Lord [in submission to Him] and have established
Șalah - 38,). 'Responding to the Lord' means to accept Allah's orders
immediately, without questioning them, and get ready to obey them,
irrespective of whether the order is or is not according to one's liking. This
includes carrying out all the obligatory duties and avoiding all the things
considered unlawful and undesirable in Islam. But salah being the most
important of all the obligations, and having the quality of enabling
discharge of other duties and avoidance of unlawful things, has been
mentioned prominently.
The fifth virtue: ◌ُوَأَمُرُهُمُ شُورِى بَيْنَهُم (whose affairs are settled with
consultation between them - 38). The sense is that in all important affairs
where the Shari'ah is silent, they they consult each other. 'Affairs' have
been qualified by us with the word 'important', because the word 'Amr'
used in the text signifies importance in common usage. It has been
clarified in the explanation of the verse (ِوَشَاوِرُهُمْ فِى الْآَمُر And consult them in
the matter - 3:159) of surah 'Al-'Imran that important affairs include
affairs of the state as well as important affairs in general. Ibn Kathir has
stated that consultation in the important affairs of the state is compulsory.
The selection of the head of the state through consultation, ordained by
Islam, brought to an end the autocratic rule of kings of the days of
ignorance who used to take the state as an inherited estate. As such,
Islam laid the foundation of real democracy by ending autocracy. But
Islam, unlike western democracies, has not given total authority to the
public. There are certain restrictions on the members of the advisory body.
So the system of government in Islam is a very moderate one, quite apart
from autocracy and western democracy. Please see details in the second
volume of Ma'arifulQur'an from page 227 to 238.
Imam Jașșaș has stated in Ahkam-ul-Qur'an that this verse has made
the importance of consultation evident, and we are under orders to
consult wise and far sighted people for taking action in important matters
requiring advice, and not to act hurriedly relying only on ourselves.

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Surah Shura : 42 : 36 - 43
Importance of consultation and its process
Khatib Baghdadi has narrated the following statement of Sayyidna
'All age "I asked the Holy Prophet that if, after you we face a situation
about which neither the Qur'an has any specific ruling, nor have you
given any direction, how should we proceed?" The Holy Prophet tg replied
by saying,
اجمعوا له العابدين من امتى واجعلوه بينكم شورى ولا تقضوا برأى واحد
"In such a case, assemble abidin (the worshipping people) of my
ummah, and decide the matter by mutual consultation; do not
take decision on any individual's single opinion."
(Rūḥ-ul-Ma'ani, referring to Khatib)
In some versions of this narration, the word 'fuqaha' (jurists) also
appears alongwith abidin (the worshipping people) which means that the
jurists who have understanding of the religion and worshipers are the
ones who should be consulted.
The author of Ruh-ul-Ma'ani has stated that if the above process is
not followed in consultation, rather irreligious people and people without
proper knowledge of religion are consulted, the ill effects would prevail
upon the good in their advice.
Baihagi yl Ul 44>, has narrated in Shu'ab-ul-'Iman from Sayyidna
Ibn Umar ate that the Holy Prophet has said, "Anyone who intends to
do something, and he takes that action after consultation, Allah Ta'ala
would guide him towards the best possible option." It means that He will
turn that person's direction towards an option that results in his
betterment. A similar hadith reported by Sayyidna Hasan des has been
reproduced by Bukhari in Al-Adab-ul-Mufrad, and by 'Abd Ibn Humaid
in his Musnad that the Holy Prophet 2%, after reciting the above verse,
said:
ما تشاور قوم قط الا هدُوا لأرشد أمرهم
"When a nation takes an action after mutual consultation, it is
surely guided towards the correct course."
As reported in a hadith, the Holy Prophet sy said, "So far as your
rulers are the best among you, your rich people are generous (enough to
spend in the way of Allah and on poor people) and your affairs are

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Surah Shura : 42 : 36 - 43
decided through mutual consultation, then the back of the earth would be
better for you than its belly (i.e. the life would be better than death) but
when your rulers are the worst from among you, your rich people are
misers and your affairs are given in the charge of women, then the belly
of the earth will be better for you than its back (i.e. death will be better
than life). (Ruh-ul-Maani)
Sixth virtue :- ◌َمِمَّا رَزَقْنُهُمْ يُنفِقُون (who spend out of what We have given to
them - 38) It refers to spending for virtuous deeds, such as zakah,
obligatory and optional alms. Qur'an usually mentions zakah and
sadaqat (alms) immediately after salah. But the mention of mutual
consultation immediately after salah and the mention of Zakah after it is
perhaps to attract attention to the possibility of utilizing the five times
daily salah congregation in mosques for the purpose of consultation also
in matters which require mutual consultation. (Ruh-ul-Ma'ani)
Seventh virtue :- ◌َوَالَّذِينَ إِذَا أَصَابَهُمُ الْبَغْىُ هُمْ يَنْتَصِرُون (and those who, when
they are subjected to aggression, defend themselves - 39.) The original
word used in the text is 'yantasirun' which may be translated as 'defend
themselves' and also as 'retaliate'. In the latter case, retaliation must be
equal, and should in no case exceed the limit of equality. This quality, in
reality, is a further elaboration of the third virtue, i.e forgiving the
opponents. It means that though forgiveness is a good quality, yet one
may face certain situations where the mischief gets a fillip if one forgives,
and hence it is better to take revenge in those situations. This verse has
defined the rule that in those situations where taking revenge is the more
suitable option, one has to take care that one does not exceed the
equalizing limit, otherwise he will become unjust and transgressor. That
is why this verse is followed by the verse 40, وَجَزَاؤُا سَيّئَةٍ سَيِّئَةٌ مِّثْلُهَا (and the
recompense of evil is evil like it.) which lays down the equitable rule of
retaliation that one may cause just as much physical or monetary harm to
his opponent as he has received from him; but the condition is that
causing that harm is not a sin in itself. For example, if someone has been
forced by another to take an alcoholic drink, it would not be permissible
for him to force the other person to take an alcoholic drink.
Although permission has been given in this verse to take revenge in
equal measure, but immediately thereafter it is emphasized again that
the one who forgives and compromises has his reward" عَفَا وَأَصُلَحَ فَاَجُرَهُ عَلَى اللهِ

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Surah Shura : 42 : 44 - 50
undertaken by Allah. - 40" The instruction is that to forgive is better. More
details are given in the later two verses.
The Moderate decision between forgiveness and revenge
Ibrahim Nakhaf رحمه الله تعالى has stated that former virtuous elders did
not like that Muslims are disgraced and debased by the sinners and
oppressors who, if not taken to task, may be encouraged to their further
wrongdoings. Therefore, where it is apprehended that the sinners and
oppressors would become more daring and would harass the decent people
if they are forgiven, then it is better to take revenge from them. And to
forgive would be better in case the transgressor is repentant, and there is
no apprehension of his becoming more daring. Qadi Abu Bakr
Ibn-ul-'Arabi in Aķkām-ul-Qur'an and Qurțubi in his Tafsir have
concurred to the view that forgivness and revenge are applicable as
suitable, in different situations,. For one who is repentant after having
transgressed, it is better to forgive and for one who is stubborn and
insistent upon transgression, it is better to take revenge.
Maulana Ashraf 'Ali Thanawi رحمه الله تعالى has, however, explained the
issue in Bayan-ul-Qur'an from a little different angle. He says that Allah
Ta'ala has mentioned two qualities particular to the true, sincere and
virtuous Muslims in both the verses. The verse emphasizing on
forgiveness tells us that they are not overcome by anger, rather kindness
and generosity remains dominant in their temperament because of which
they forgive the ones who commit excess against them. And in the verse
that refers to revenge, we are told that it is a particular quality of these
virtuous people that if at any time their heart is inclined to take revenge
of an injustice and they do so, they do not exceed the equitable limit,
although to forgive is always better for them.
Verses 44 - 50
وَمَنْ تُضُلِلِ اللّهُ فَمَا لَهُ مِنُ وَّلِيِّ مِّنْ بَعْدِهِ* وَتَرَى الظُّلِمِينَ لَمَّارَأَوُا
الْعَذَابَ يَقُوْلُوْنَ هَلْ إِلَى مَرَدٍ مِّنُ سَبِيْلٍ ﴿٤﴾ وَتَرْهُمْ يُعُرَضُوْنَ
عَلَيْهَا لحشِعِيْنَ مِنَ الدُّلِّ يَنْظُرُوْنَ مِنْ طَرُفٍ خَفِيٍ ◌ُ وَقَالَ الَّذِيْنَ
أمَنُوا إِنَّ الْحُسِرِيْنَ الَّذِيْنَ خَسِرُوَآ أَنْفُسَهُمُ وَأَهْلِيُهِمُ يَوْمَ الْقِيْمَةِ ﴾

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Surah Shura : 42 : 44 - 50
آلّ إِنَّ الظُّلِمِيْنَ فِىُ عَذَابٍ مُّقِيُمٍ ﴿٤٥﴾ وَمَا كَانَ لَهُمُ مِّنُ أَوْلِيَآءَ
يَنْصُرُوْنَهُمُ مِّنُ دُوْنِ اللهِ ، وَمَنْ يُضُلِلِ اللَّهُ فَمَا لَهُ مِنْ سَبِيلٍ ﴿٤٦﴾
اِسْتَجِيبُوا لِرَبِّكُمُ مِّنُ قَبْلِ أَنْ يَّأْتِىَ يَوْمٌ لَّا مَرَدَّ لَهُ مِنَ اللّهِ ﴿ مَالَكُمُ مِّنْ
مَّلْجٍَ يَّوْمَئِذٍ وَّمَا لَكُمُ مِّنُ نَّكِيُرِ ﴿٤٧﴾ فَإِنُ أَعْرَضُوْا فَمَآ أَرْسَلُنْكَ
عَلَيْهِمُ حَفِيْظًا ﴿ إِنْ عَلَيْكَ إِلاَّ الْبَلِغُ ، وَإِنَّ إِذَا أَذَقْنَا الْإِنْسَانَ مِنَّا
رَحْمَةً فَرِحَ بِهَاءَ وَإِنْ تُصِبُهُمُ سَيِّئَةٌ ◌ِمَا قَدَّمَتْ آَيْدِيْهِمْ فَإِنَّ الْإِنْسَانَ
كَفُورٌ ﴿٤﴾ لِلْهِ مُلْكُ السَّمُوْتِ وَالْأَرْضِ ◌ّ يَخْلُقُ مَا يَشَآءُ يَهَبُ
لِمَنْ يَّشَآءُ إِنَاثًّا وَّيَهَبُ لِمَنْ يَّشَآءُ الذُّكُوْرَ ﴿٤﴾ آَوْ يُزَوِّ جُهُمُ ذُكُرَانًا
وَإِنَانَّاء وَيَجْعَلُ مَنْ يَّشَآءُ عَقِيْمَاء ◌ِنَّهُ عَلِيمٌ قَدِيرٌ ﴿ .. ﴾
And the one whom Allah lets go astray, there is no one
for him to protect thereafter. And you will see the
wrongdoers, when they will see the punishment, that
they will say, "Is there any way to be sent back (to the
world)? " [44] And you will see them being presented to
it (the Fire), downcast because of humiliation, looking
with stealthy glance. And those who believe will say,
"The real losers are those who have lost their own
selves and their families on the Day of Judgment." Be
aware that the wrongdoers are in lasting punishment.
[45] And for them there will not be any friends who may
help them besides Allah. And the one whom Allah lets
go astray, for him there is no way (to save himself). [46]
Respond to your Lord before there comes a day for
which there will be no reversal from Allah's side. For
you there will be neither a refuge that day, nor an
opportunity to question (Allah about your fate). [47] So,
if they turn away, then We did not send you as a
supervisor over them. You are not responsible but for
conveying the message. And when We make man taste
mercy from Us, he rejoices with it, and if an evil befalls
him because of what their hands sent ahead, then man
becomes ungrateful. [48] To Allah belongs the kingdom
of the heavens and the earth. He creates what He wills.
He grants females to whom He wills, and grants males
to whom He wills. [49] Or He combines for them

702
Surah Shura : 42 : 44 - 50
couples, both males and females, and makes whom He
wills barren. Surely, He is All-Knowing, Very-Powerful.
[50]
Commentary
The earlier three of the above verses state the end of those people
who, as against the virtuous Muslims, remained desirous of the delights
and luxuries of this world, instead of caring about the Hereafter. Then in
verse 47, they have been advised to repent and embrace faith before the
scourge of Doomsday comes upon them. Thereafter, in verse 48, the Holy
Prophet ¿ has been comforted and assured that if these people do not
come to their senses, despite your preaching again and again, and despite
فَإِنُ أَعُرَضُوْا فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ :your tireless efforts, then you should not worry
Was "So, if they turn away, then We did not send you as a supervisor
over them. You are not responsible but for conveying the message" - 48.
Verses 49 and 50 state the absolute power and perfect wisdom of Allah
Ta'ala in the creation of this universe in which He has no partner, and
then mankind has been called to believe in the Oneness of Allah. In this
regard, after stating the creation of the earth and the heavens, Allah
Almighty has stated a fact about His power in verse 49, ◌ُيَخْلُقُ مَايَشَاء (He
creates what He wills.) to indicate that He has absolute Power to create
anything small or big. He creates whatever He wills whenever He wills.
In this context, creation of mankind has been mentioned by saying, "He
grants females to whom He wills, and grants males to whom He wills. Or
He combines for them couples, both males and females, and makes whom
He wills barren. Surely He is All-Knowing, Very Powerful. (49,50)" It
means that nobody's intention or authority has anything to do in the
creation of a human being, nor does anybody have its knowledge. What
to say of anybody else, even the intention or choice of the parents, who
are the apparent agents of the creation of a human beings, does not have
any bearing on the child's creation. Let alone having a say in the child's
creation, the mother does not even know before the child is born.as to
what is being formed in her womb, and how it is being processed.
It is Allah Ta'ala alone who grants female children to whom He wills,
and male children to whom He wills; to some He grants both male and
female children, and He renders some females barren who do not have
any children.

703
Surah Shura : 42 : 51 - 53
While stating the sex of children in this verse, Allah Ta'ala has
mentioned females first, and males later. Taking a hint from this verse,
Sayyidna Wathilah Ibn Asqa' 4ge has said that blessed is the woman who
gives birth to a daughter first. (Qurtubi)
Verses 51 - 53
وَمَا كَانَ لِبَشَرِ أَنْ يُكَلِّمَهُ اللهُ إِلاَّ وَحُيًّا أَوْمِنُ وَّرَآئِ حِجَابٍ
أَوْيُرُسِلَ رَسُوْلاً فَيُوُجِىَ بِذْنِهِ مَايَشَآءُُ إِنَّهُ عَلِىٌّ حَكِيمٌ ﴿٥١﴾
وَكَذَلِكَ أَوْحَيْنَآ إِلَيْكَ رُوْحًا مِّنْ أَمْرِنَاءُ مَا كُنْتَ تَدْرِىُ مَا الْكِتْبُ
وَلاَ الْإِيْمَانُ وَلَكِنُ جَعَلْنُهُ نُورًا نَّهُدِىُ بِهِ مَنُ نَّشَآءُ مِنْ عِبَادِنَاءُ
وَإِنَّكَ لَتَهْدِىّ إِلَى صِرَاطٍ مُسْتَقِيْمٍ ﴿٢﴾ صِرَاطِ اللَّهِ الَّذِىُ لَهْ مَا فِى
ع
السَّمْوَتِ وَمَا فِى الْأَرُضِ ، أَلاَ إِلَى اللّهِ تَصِيْرُ الْأَمُوُرُ ﴿٥٣)
And it is not (possible) for a human being that Allah
speaks to him, except by way of revelation, or from
behind a curtain, or that He sends a messenger, then he
reveals, with His permission, what He wills. Surely, He
is High, Wise. [51] And in similar way, We have revealed
to you a Spirit from Our command. You did not know
earlier what is the Book or what is 'Iman' (true faith),
but We have made it (the Qur'an) a light with which We
guide whomsoever We will from among Our slaves. And
indeed you are guiding (people) to a straight path, [52]
the path of Allah, the One to whom belongs all that is
in the heavens and all that is in the earth. Be aware
that towards Allah all matters shall finally return. [53]
Commentary
The first of the above verses (51) was revealed in response to a hostile
Jewish demand. As mentioned by Baghawi, Qurtubi and others, the Jews
asked the Holy Prophet , "How can we believe in you while you neither
see Allah Ta'ala, nor do you speak to Him face to face, as Sayyidna Musa
used to see and converse with Allah Ta'ala?"
The Holy Prophet told the Jews that it is wrong to say that
Sayyidna Musa MA has seen Allah Ta'ala. Then this verse was revealed

704
Surah Shura : 42 : 51 - 53
to announce that it is not possible for any human being to converse with
Allah Ta'ala face to face in this world. Sayyidna Musa Seal also did not
hear Allah Ta'ala face to face, but only heard the voice from behind a
curtain.
This verse also tells us that there are only three ways in which Allah
Ta'ala speaks to a human being. One is 'way' which is infusion of
something in the heart. It can happen while one is awake, and it can also
happen during sleep in the form of a dream as stated in many ahadith
that the Holy Prophet i said, أُلقِى فى روعى (This has been infused in my
heart. And the dreams of the prophets & are also a form of wahy,
because Satan cannot find his way in them. In case of dreams, the words
do not usually come from Allah Ta'ala; only the subject matter is infused
in the mind which is then rendered by the prophets in their own words.
The second way in which Allah may address a person, as mentioned
in the above verses, is that Allah speaks from behind a curtain, as
happened to Sayyidna Musa Sal on Mount Tur, where he heard the
speech of Allah Ta'ala, but did not see Him. Therefore he asked Allah
Ta'ala to show Himself. The reply was in negative, as mentioned by the
Holy Qur'an in surah A'raf (7:143).
And this curtain which prevents man from seeing Allah Ta'ala is not
something which can hide Allah Ta'ala, because nothing can hide His
All-Pervasive Light. Rather, it is the weakness of man's vision that
becomes a curtain against seeing Allah. That is why when his vision
would be strengthened in Paradise, every dweller of Heaven will be
favoured with ability to see Allah Ta'ala, as per the creed of
Ahl-us-Sunnah wal-Jama'ah in accordance with the explanations of
correct ahadith.
This rule that no one can converse face to face with Allah Ta'ala,
without any curtain in-between, pertains to this world. The specific
mention of 'human being' in this verse is because the intention here is to
address mankind. Otherwise, apparently Allah Ta'ala does not speak face
to face even with the angels, as stated by Sayyidna Jibra'll & in a
narration of Tirmidhi, "I had become very close, and yet there were
seventy-thousand more curtains." And if the face to face conversation of
the Holy Prophet 5 with Allah Ta'ala during the Night of Ascension

705
Surah Shura : 42 : 51 - 53
(Lailat-ul-mi'raj) is proved, as stated by certain learned persons, it would
not negate this rule, because that conversation did not take place in this
world, but in the Heavens. (Allah knows best)
The third method is mentioned in the verse as ◌ًأَوْ يُرُسِلَ رَسُولا "that He
sends a messenger" (42:51). The messenger could be Jibra'il & or any
other angel who may carry Allah Ta'ala's message, and read it out to the
prophet. And this has been the most common way. The whole of Glorious
Qur'an has been revealed in this fashion through angels. It should be
noted that the word 'wahy' has been explained above to mean infusion in
mind or heart only, but this word is often used for all kinds of Divine
discourses also, as narrated in a lengthy hadith of Bukhari where the
message sent through an angel has also been termed as one kind of
wahy'. And there are two forms in which the angel carries the message.
Sometimes he appears in his original form, and sometimes in the human
form. (Allah knows best)
You did not know earlier what is the) مَا كُنْتَ تَدْرِىُ مَا الْكِتْبُ وَلاَ الْإِيمَانُ وَلكِنُ
Book or what is "Iman', but We have made it a light with which We guide
whomsoever we will from among Our slaves - 42:52). This verse is a
complement of the subject of the first verse. The gist is that in this world,
nobody has ever seen, nor can ever see and converse face to face with
Allah Ta'ala. However, Allah Ta'ala does send 'wahy' to His chosen
bondsmen in three ways described in the first verse. And in accordance
with Allah Ta'ala's practice, 'wahy' is sent to the Holy Prophet & as well.
The demand of Jews that Allah Ta'ala should speak to him face to face is
simply a display of ignorance and hostility. That is why Allah Ta'ala has
stated that whatever knowledge a man obtains, even a prophet for that
matter, is all a grant of Allah Ta'ala. Until Allah Ta'ala tells them through
'wahy', they would neither be aware of any Book nor would they know
the details of faith. Unawareness of the Book before 'wahy' is quite
obvious; absence of knowledge of faith means that its details, rules and
regulations, and its exalted place become known to a prophet after 'wahy',
not before it, otherwise it is proved with consensus of the ummah that
whomever Allah chooses to make His Messenger or Prophet, He gives him
faith and belief right from the beginning of his birth; his faith is engraved
in his nature. These chosen people are firm believers, even before
prophethood and before 'wahy' is sent to them. Principles of belief become

706
Surah Shura : 42 : 51 - 53
a part of their nature and behaviour. That is why all the prophets were
opposed by their people and they piled up all sorts of allegations against
them, but no one had ever accused a prophet of idolatry, even before he
was appointed as a prophet. Qurțubi, in his Tafsir, and Qadi 'Ayad in
Shifa' have dealt with this subject in full detail.
Alhamdulillah
the commentary on
Surah Shura
ends here.

709
Sūrah Az-Zukhruf : 43 : 1 - 8
Surah Az-Zukhruf
The Gold
Sūrah Az-Zukhruf is Makki. It has 89 Verses and 7 Sections
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 8
حَمَ ﴿أَ﴾ وَالْكِتْبِ الْمُبِيْنِ ﴿٢﴾ إِنَّا جَعَلْنُهُ قُرْغِنًا عَرَبِيًّا لَّعَلَّكُمُ
تَعُقِلُونَ ﴿٤﴾ وَإِنَّهُ فِىٌّ أُمِّ الْكِتْبِ لَدَيْنَا لَعَلِىٌّ حَكِيمٌ ﴿٤﴾ أَقْنَضْرِبُ
عَنْكُمُ الذِّكْرَ صَفْحًا أَنْ كُنْتُمُ قَوْمًا مُّسْرِفِيْنَ ﴿٥﴾ وَكَمْ أَرْسَلْنَا مِنْ
نْبِيِّ فِى الْأَوَّلِيْنَ ﴿٢﴾ وَمَا يَأْتِيْهِمْ مِّنُ نَّبِّ إِلاَّ كَانُوا بِهِ يَسْتَهْزِءُ وُنَ
﴿٧﴾ فَاَهُلَكُنَآ أَشَدَّ مِنْهُمُ بَطُشًّا وَّ مَضَى مَثَلُ الْأَوَّلِيْنَ ﴿٨)
Hã Mim. [1] By the manifest Book, [2] We have made it
an Arabic Qur'an, so that you may understand. [3] And
it is, in the Mother of the Book (the Preserved Tablet)
with us, surely sublime, full of wisdom. [4] Shall We
remove the advice away from you because you are a
transgressing people? [5] And how many a messenger
have We sent to the earlier people! [6] And no messenger
came to them, but they used to mock at him. [7] So We
have destroyed those who were stronger than these
(people of Makkah) in power, and the example of the
earlier people has already passed. [8]
Commentary
This Surah is Makki, although Muqatil Ju Ul >, has said that the
verse 43:45) وَاسْئَلُ مَنُ أَرْسَلْنَا) is Madani, and according to another view, this

710
Surah Az-Zukhruf : 43 : 9 - 25
Surah was revealed in Heaven during Lailat-ul-Mi'raj (the Night of
Ascention) (Rūp-ul-Ma'ani) - Allah knows best.
Ha Mim- Only Allah knows its meaning.
By the manifest Book - 43:2) The book in this verse refers) وَالْكِتْبِ الْمُبِيْنِ
to the Holy Qur'an. Whenever Allah swears by anything, it is usually an
argument for the statement that follows. Swearing by the Qur'an in this
verse is an indication that the Qur'an, by virtue of being a miracle, is a
proof in itself of its being a Divine Book. To call it a 'manifest book' means
that its subjects consisting of exhortations and advices are easily
understandable; but as far as deduction of the precepts of 'Shari'ah' is
concerned, it certainly is a difficult job which cannot be performed without
complete capability of 'ijtihad'. This point has been clarified in Surah
Alqamar, verse 17, ◌ِوَلَقَدُ يَسَّرُنَا الْقُرَانَ لِلذِّكْرِ فَهَلُ مِنْ مُّذَّكِر (And indeed We have made
the Qur'an easy for seeking advice. So, is there one to seek advice? -
54-17). Here, it has been stated that the Qur'an is easy for obtaining
advice. Hence, it does not necessarily follow that ijtihad and inferring
injunctions will be easy also; rather, it is proved through other evidences
that full expertise in related subjects is a necessary condition for this
exercise.
A Preacher must not give up his preaching due to
disappointment
Shall we remove the advice away) أَفْتَضْرِبُ عَنْكُمُ الذِّكُرَ صَفْحًا أَنْ كُنْتُمُ قَوْمًا مُّسُرِفِيْنَ
from you because you are a transgressing people? - 43:5) The meaning is
that We will not give up advising you through the Qur'an, no matter how
rebellious and disobedient you may become. This tells us that the person
who is engaged in preaching and inviting others towards Islam should
carry the message to everybody; he must not give up preaching to some
people or any group simply because they are non-believers, highly
irreligious, sinners and transgressors.
Verses 9 - 25
وَلَئِنُ سَاَلْتَهُمُ مَّنْ خَلَقَ السَّمْوَاتِ وَالْأَرْضَ لَيَقُوُلُنَّ خَلَقَهُنَّ الْعَزِيُزُ
الْعَلِيُمُ ﴿٤﴾ الَّذِىُ جَعَلَ لَكُمُ الْأَرْضَ مَهُدًا وَجَعَلَ لَكُمُ فِيْهَا سُبُلاً

711
Sūrah Az-Zukhruf : 43 : 9 - 25
لَّعَلَّكُمْ تَهُتَدُونَ ﴿١٠﴾ وَالَّذِىُ نَزَّلَ مِنَ السَّمَآءِ مَآءٍ) بِقَدَرٍ فَأَنْشَرْنَا
بِهِ بَلْدَةً مَّيْتَاء كَذلِكَ تُخْرَجُونَ ﴿١١﴾ وَالَّذِىُ خَلَقَ الْأَزْوَاجَ كُلِّهَا
وَجَعَلَ لَكُمْ مِّنَ الْفُلْكِ وَالْأَنْعَامِ مَا تَرْكَبُونَ ﴿١٢﴾ لِتَسْتَوَا عَلَى
◌ْظُهُوُرِهِ ثُمَّ تَذْكُرُوا نِعُمَةَ رَبِّكُمُ إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُوْلُوْا سُبُحُنَ
الَّذِىُ سَخَّرَلَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ ﴿١٣﴾ وَإِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُوْنَ
﴿١٤﴾ وَجَعَلُوا لَهُ مِنْ عِبَادِهِ جُزْءًاءُ إِنَّ الْإِنْسَانَ لَكَفُورٌ مُّبِيْنٌ ﴿١٥)
ط ع
أَمْ أَتَّخَذَ مِمَّا يَخُلُقُ بَنْتٍ وَّأَصُفْكُمُ بِالْبَنِيْنَ ﴿١٦﴾ وَإِذَا بُشِرَ أَحَدُهُمْ
بِمَا ضَرَبَ لِلرَّحْمْنِ مَثَلاً ظَلَّ وَجُهُهُ مُسُوَدًّا وَهُوَ كَظِيمٌ ﴿١٧) أَوَ
مَنْ يُنْشِّوا فِى الْحِلْيَةِ وَهُوَ فِى الْخِصَامِ غَيْرُ مُبِيْنٍ ﴿١٨﴾ وَجَعَلُوا
الْمَلَئِكَةَ الَّذِيْنَ هُمْ عِبْدُ الرَّحُمْنِ إِنَاتًّاء اَشَهِدُوْا خَلْقَهُمُ + سَتُكْتَبُ
شَهَادَتُهُمُ وَيُسْئَلُونَ ﴿١٩) وَقَالُوا لَوُشَآءَ الرَّحُمُنُ مَا عَبَدُنُهُمُ ،
مَالَهُمْ بِذَلِكَ مِنْ عِلْمِ، إِنْ هُمْ إِلَّا يَخُرُصُونَ ﴿٢﴾ اَمُ أَتَيْنُهُمْ كِتْبًا
مِّنُ قَبْلِهِ فَهُمُ بِهِ مُسْتَمُسِكُونَ ﴿٢١﴾ بَلْ قَالُوا إِنَّا وَجَدْنَآَ ابَآءَنَا عَلَى
أُمَّةٍ وَّإِنَّا عَلَّى اثْرِهِمْ مُّهُتَدُونَ ﴿٢٢﴾ وَكَذلِكَ مَآ أَرْسَلْنَا مِنْ قَبْلِكَ
فِى قَرْيَةٍ مِّنُ نَّذِيْرٍ إِلاَّ قَالَ مُتْرَفُوْهَا " إِنَّ وَجَدْنَآَ ابَآءَنَا عَلَى أُمَّةٍ وَّإِنَّا
عَلَى أَثْرِهِمْ مُّقُتَدُوْنَ ﴿٢٣﴾ قُلَ أَوَلَوْ جِثْتُكُمُ بِأَهُدى مِمَّا وَجَدْتُمُ
عَلَيْهِ آبَاءَكُمُ ﴿ قَالُوا إِنَّا بِمَآ أُرْسِلْتُمُ بِهِ كَفِرُونَ ﴿٢٤﴾ فَانْتَقَّمُنَا مِنْهُمُ
فَانْظُرُكَيُفَ كَانَ عَاقِبَةُ الْمُكَذِّبِيْنَ ﴿٢٥﴾
And should you ask them as to who has created the
heavens and the earth, they will certainly say, "They are
created by the All-Mighty, the All-Knowing," [9] the One
who has made the earth a cradle for you, and has made
for you pathways therein, so that you may be guided,
[10] and the One who has sent down water from the sky
in due measure, then We have revived with it a dead

712
Surah Az-Zukhruf : 43 : 9 - 25
town .__ In the same way, you will be brought out (alive
from the graves), [11] - and the One who has created all
the pairs, and has made for you the boats and the cattle
that you ride, [12] so that you may mount on their
backs, then recall the favour of your Lord after having
mounted on it and say, 'Pure is the One who has
subjugated this for us, and We were not able to have
control over it, [13] and of course, towards our Lord we
have to return.' [14]
And they have ascribed to Him (that He is composed of)
parts, (and that too) out of His slaves. Surely, man is
openly ungrateful. [15] Is it that He has adopted
daughters from those whom He has created, and chosen
you for (having) sons? [16] And when one of them is
given the good news of (the birth of) that which he has
claimed to be like Rahman (i.e. the daughters), his face
turns black, and he becomes choked with sorrow. [17] Is
it that (Allah has chosen) those (as His offspring) who
are grown up in ornaments, and who cannot express
themselves in debate clearly? [18] And they have held
angels, who are the slaves of the Rahman, as females.
Have they witnessed their creation? Their testimony
will be recorded, and they will be questioned. [19] And
they say, "Had the Rahman so willed, we will not have
worshipped them." They have no knowledge of that.
They do nothing but make conjectures. [20] Or have We
given to them a book before this, and they are adhering
to it? [21] Instead, they say, "We have found our fathers
on a certain way, and we are on their footprints, fully
guided." [22] And similarly, We did not send a warner to
a town before you, but its affluent people said, "We have
found our fathers on a certain way, and we are
following their footprints." [23] He said, "Even if I bring
to you something better in guidance than that on which
you have found your fathers?" They said, "We totally
disbelieve in what you are sent with." [24] So, We took
revenge from them. Now look, how was the end of those
who rejected (Our messengers). [25]
Commentary
has made the earth a cradle for you - 10) meaning) جَعَلَ لَكُمُ الْأَرْضَ مَهْدًا
that the comfort provided by the earth is that of a cradle; its apparent look
of being a plain floor does not negate its being spherical.
and has made for you the boats and the) وَجَعَلَ لَكُمُ مِّنَ الْفُلْكِ وَالْآَنْعَامِ مَا تَرْكَبُونَ

713
Surah Az-Zukhruf : 43 : 9 - 25
cattle that you ride, - 12). There are two kinds of means of transport
employed by man - one those vehicles which are made by man himself,
and two the animals in whose creation human effort is not involved at all.
'Boats' include all kinds of man-made vehicles, and 'cattle' include all the
animals used for riding. Both these means of transport are great blessings
of Allah Ta'ala. That cattle are Allah's great blessings is obvious, because
despite their being many times stronger than man, Allah Almighty has
made them so submissive to him that even a child leads them to wherever
he wants through a hatter or mor-string. Similarly the man made
vehicles, right from the bicycles to the aeroplanes and the space-crafts are
also great blessings of Allah Almighty, because they are, though, made by
man apparently, there is no other than Allah Ta'ala who has provided
man with ability and techniques to manufacture them? Allah Almighty,
the All-Powerful is the One Who has endowed the human intellect with
the power that moulds iron like wax. And besides, all the raw materials
used in their manufacturing and their properties are direct creations of
Allah Almighty.
then recall the favour of your Lord - 13). This tells us) ثُمَّ تَذُكُرُوا نِعُمَةَ رَبِّكُمُ
that a sensible and alert person should not display negligence,
carelessness or his need-free of the divine help while enjoying the
blessings of the Actual Benefactor, rather he should acknowledge that it is
a reward from Allah Almighty, obliging him to be grateful and to display
his impotence and humility. Actually this is the difference between an
infidel and a Mu'min that an infidel uses the good things of this world
carelessly and negligently, while the Mu'min congnizant of the blessings
of Allah bows his head to Allah Almighty in humility. It is for this reason
that the Qur'an and hadith have taught supplications for patience,
steadfastness and gratefulness, and if anyone makes a habit of
supplicating those prayers in his daily life while getting up, sitting down,
walking about, etc., then all his (or hers) permissible activities turn into
acts of worship. These supplications are collected by 'Allamah Ibn-ul-Jazri
in his book Al-Hisn-ul-Hasin, and Maulana Thanawi in
Munajat-e-Maqbul.
Supplications of a traveler
.(13 - Pure is the One who has subjugated this for us) سُبُخنَ الَّذِىُ سَخَّرَلَنَا هَذَا
These words of supplication are to be said when mounting a transport.