Indexed OCR Text

S.No
Subject
21
Page
Subtle and Profound Wisdom in the Creation of the Universe_ 763
Maulana Rūmi says:
764
The Knowledge of Science is a Divine Gift to Man
766
Themes of the Scripts of Prophet Ibrahim al
770
Themes of the Scripts of Prophet Musa &
771
SURAH AL-GHASHIYAH
(The Overwhelming Event)
1.
Verses 1 - 26: Translation and Commentary
772
How will Grass or Tree Survive in Hell
774
Etiquette of Living
776
In conclusion of the Chapter, the Messenger of
Allah is comforted thus:
777
SURAH AL-FAJR
(The Dawn)
1.
Verses 1 - 30: Translation and Commentary
778
Wealth and Poverty are no Signs of One's
Acceptance or Rejection
784
Spending on the Orphan is not Sufficient.
Their respect is also necessary
785
A Few Strange Incidents
790
SURAH AL-BALAD
(The City)
1.
Verses 1 - 20: Translation and Commentary
792
Absolute Comfort, without Hardship, Is not Possible in the World:
Man Must be Prepared to Endure Hardships
795
Obligations of a Believer
798
SURAH ASH-SHAMS
(The Sun)
1.
Verses 1 - 15: Translation and Commentary
799
The second oath is taken by:
800

S.No
Subject
22
Page
The fourth oath is taken thus:
801
The fifth oath is:
801
The sixth oath is:
801
SURAH AL-LAIL
(The Night)
1.
Verses 1 - 21: Translation and Commentary
804
The Two Diverse Types of Human Efforts Divide
Humankind into Two Groups
805
All of The Blessed Companions will be Saved from the
Ordeal of Hell
808
SURAH AD-DUHA
(The Forenoon)
1.
Verses 1 - 11: Translation and Commentary
811
SURAH AL-INSHIRAH
(Peace of heart)
1.
Verses 1 - 8: Translation and Commentary
818
Note Carefully
821
The Command for Teachers and Preachers to Remember Allah
During Spare Hours
822
SURAH AT-TIN
(The Fig)
1.
Verses 1 - 8: Translation and Commentary
824
Man is the Most Beautiful of Allah's Creation
825
A Wonderful Story of Human Beauty
825
Ruling
829
SURAH AL-'ALAQ
(The Clot)
1.
Verses 1 - 19: Translation and Commentary
830

23
Page
Beginning of The Qur'anic Revelation
831
The Holy Prophet's % First Experience of Revelation
831
Pen and Writing: The First and Most Important
Means of Transmitting Knowledge
835
Three Types of Pen
836
Who was First Trained in the Writing Skill and Art ?
836
Writing Skill and Art: A Great Divine Gift
836
Writing Skill and Art: Attitude of Scholars in All Ages
837
Writing Skill and Art: The Reason Why the
Holy Prophet % was not Taught
837
Many other Means of Teaching
838
Acceptability of Supplication in the Posture of Prostration
842
Ruling
842
SURAH AL-QADR
(The Qadr)
1.
Verses 1 - 5: Translation and Commentary
843
Meaning of The Night of Qadr
844
Date of the Nigh of Qadr
845
The Value and Importance of the Night and a
Special Du'a for the Night
846
Revelation of the Holy Qur'an
846
All Heavenly Books were revealed in Ramadan
847
Descent of the Angels and the Spirit with Divine Decrees
847
Special Note
848
Ruling
848
SURAH AL-BAYYINAH
(The Clear Proof)
1.
Verses 1 - 8: Translation and Commentary
849
Situation of the People of the Book and of Pagan Arabs before
the advent of the Final Messenger of Allah
850
SURAH AZ-ZILZAL
(The Quake)
1.
Verses 1 - 8: Translation and Commentary
855
S.No
Subject

24
Subject
S.No
Page
The Merits of Surah Az-Zilzal
855
The Scene of the Day of Resurrection
856
SURAH 'AL-ADIYAT
(The Running Horses)
1.
Verses 1 - 11: Translation and Commentary
858
Lexicographical Analysis
859
Special Note
862
SURAH AL-QARI'AH
(The Striking Event)
1.
Verses 1 - 11: Translation and Commentary
863
Human Deeds, Good or Bad, will be Weighed
863
SURAH AT-TAKATHUR
(Competition in Amassing)
1.
. Verses 1 - 8: Translation and Commentary
865
Special Merit of Surah At-Takathur
865
Warning against materialistic attitude
866
SURAH AL-'ASR
(The Time)
1.
Verses 1 - 3: Translation and Commentary
869
Virtue of [Studying] Surah al-'Aşr
869
Relationship between 'Time' and 'Human Loss'
870
Need to salvage the entire Muslim society
872
SURAH AL-HUMAZAH
The backbiter)
1.
Verses 1 - 9: Translation and Commentary
874
Warning against dreadful end of those committing
three obnoxious sins
874

S.No
Subject
25
Page
SURAH AL-FIL
(The Elephant)
1.
Verses 1 - 5: Translation and Commentary
877
The subject-matter of the Surah
877
When did the event take place?
877
Story of the People of the Elephants
878
Lexical Analysis
883
Conclusion
884
SURAH AL-QURAISH
(The Quraish)
1.
Verses 1 - 4: Translation and Commentary
885
The Subject-matter of Surah al-Fil and Surah al-Quraish
885
Lexical Analysis
885
Superiority of Quraish
886
Special Note
888
A Great Benefit
888
SURAH AL-MA'UN
(The Small Gifts)
1.
Verses 1 - 7: Translation and Commentary
889
The love of the world causes nations to lose faith and
consign Allah to oblivion
889
SURAH AL-KAUTHAR
(The Kauthar)
1.
Verses 1 - 3: Translation and Commentary
892
The River or Fountain of Kauthar
893
Prayer and Sacrifice
895
The Enemy of the Prophet is Cut Off
896
SURAH AL-KAFIRUN
(The Disbelievers)
1.
Verses 1 - 6: Translation and Commentary
898

S.No
Subject
26
Page
Virtues and Characteristics of the Surah
898
Cause of Revelation
899
Peace Treaty with Unbelievers is Permissible in Some Cases
but not in Others
902
SURAH AN-NAŞR
(The Help)
1.
Verses 1 - 3: Translation and Commentary
904
Name of the Surah and place of its revelation
904
The Last Surah and the Last Verses of the Noble Qur'an
904
When the approach of death is sensed, one needs to exert oneself
immensely in Tasbih and Istighfar
907
SURAH AL-LAHAB
The Flame)
1.
Verses 1 - 5: Translation and Commentary
908
Name and Nickname of Abu Lahab
908
Cause of Revelation
909
The Fate of'Umm Jamil, the Wife of Abu Lahab
911
Tale-Bearing: A Gravely Major Sin
911
SURAH AL-IKHLAŞ
(The Sincerity)
1.
Verses 1 - 4: Translation and Commentary
914
Virtues of the Surah
915
Oneness of Allah
915
Allah is Above having Children and Procreating
916
Surah Al-Ikhlas: A Comprehensive Concept of Allah's Oneness
and a complete Negation of Shirk
916
SURAH AL-FALAQ
(Break of Dawn)
1.
Verses 1 - 5: Translation and Commentary
918
Preliminary Remarks
918
Cause of Revelation
918

27
Page
Subject
S.No
Magic and its effect on the Holy Prophet
920
Mu'awwadhatain are Surahs that afford protection
against physical and spiritual afflictions
921
Virtues of Mu'awwadhatain
921
Lexicological Analysis of important words and interpretation
of the Surah
922
The word Sharr: 'Allamah Ibn Qayyim's Exposition
922
Hasad [Jealousy] and Ghibtah [Envy]
924
Summary and Conclusion
924
SURAH AN-NAS
(The Mankind)
1.
Verses 1 - 6: Translation and Commentary
926
Introductory Remarks
926
The Importance of Seeking Protection against
Satanic Whisperings
929
Special Note
930
A Clarification
930
A subtle difference between the two
Surahs of Mu'awwadhatain
931
Human and Satanic Enemies: their differential treatments
931
The Guile of Satan is Feeble
934
Relationship between the Prologue and the
Epilogue of the Qur'an
934
Conclusion
935
Index
936

28
Preface
Preface
الحمدلله رب العالمين، والصلاة والسلام على رسوله الكريم، وعلى آله وصحبه
أجمعین وعلی کل من تبعهم بإحسان إلى يوم الدين
By the grace of Allah Ta'ala this last volume of Ma'ariful Qur'an is
now in your hands. When presenting it to the readers, I am unable to
find suitable words to express my gratitude to Allah Ta'ala who has
enabled us to accomplish this project. It was a long journey that I
commenced more than thirty years ago with numerous obstacles in my
way. Alhamdulillah, it is reaching its final destination today. Ma'ariful
Qur'an, with all its eight volumes, is perhaps the first complete and
comprehensive commentary on the Holy Qur'an that appeared in English,
and I hope it will help the English speaking people to fully understand
the message of the last Divine Book in its true perspective.
I am extremely grateful to Maulana Ahmed Khalil Aziz who
translated this volume in such a speedy manner that the work did not
stop for a moment. May Allah grant him the best of health and bless him
with the best of rewards both here and in the hereafter.
Acknowledgements are due to Mr. Ibrahim Nafis who composed the
whole work, to Mr. Rafat Saghir Farooqui and Maulana 'Abdullah
Memon who were responsible for proofreading, and to Mr. Yusuf Ghani
who not only rechecked the final proof but also prepared the basic
material for the Index.
I am also thankful to Mr. Khalil Ashraf 'Usmani, Mr. Ishaq Noor and
Mr. Yousuf Noor whose financial contributions facilitated the process of
translation and publication of this volume. May Allah bless all of them
with His pleasure and His rewards in the hereafter.
Lastly, I would request the readers to remember the esteemed author
of the book, all the translators and this humble servant in their prayers.
May Allah make this book beneficial to all those who wish to understand
the message of their Creator and to order their lives in accordance with its
guidance. A'min.
Muhammad Taqi Usmani
11 Rajab 1425 - 28th August 2004

Transliteration Scheme
Arabic Letter
Name of Letter
English Transliteration
1
الف
-- Alif
a
-- ba
b
-- ta
t
4)
-- jim
j
2
-- khả
kh
2
وال
-- dal
d
,
زال
-- dhal
dh
1
زای
-- za
Z
-- sẵn
S
-- shẵn
sh
صاد
-- șad
Ş
ضاد
-- dad
3.
b
طاء
-- ța
ț
$
F .
-- za
Z
t
-- 'ayn
6
gh
ق
قاف
-- qāf
q
J
كاف
-- kaf
k
J
لام
-- lām
1
-- mỉm
m
تون
-- nun
n
,
واوً
-- waw
W
-- hamzah
,
ى
ياء
-- ya
y
Short Vowels
: Fathah
a
: Kasrah
i
: Dammah
u
Long Vowels
1
: Shortened Alif
a
1
: Maddah Alif
ی
: Maddah Ya
i
19
: Maddah Waw
u
Dipthongs
ای
او۔اوَ
: Alif and Ya
: Alif and Waw
-- tha
th
-- ha
ḥ
;
راء
-- ra
r
3/3/3/3
فاء
-- ghayn
-- fa
f
-- hã
h
ay (also ai in some cases)
aw (also au in some cases)

30
Surah Muhammad: 47 : 1 - 3
Surah Muhammad
Surah Muhammad was revealed in Madinah It has 38 Verses and 4 Sections.
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 3
الَّذِيْنَ كَفَرُوا وَصَدُّوا عَنْ سَبِيْلِ اللهِ أَضَلَّ أَعْمَالَهُمُ ﴿1﴾ وَالَّذِيْنَ
امَنُوا وَعَمِلُوا الصُّلِحْتِ وَامَنُوْا بِمَا نُزِّلَ عَلى مُحَمَّدٍ وَّهُوَالْحَقُّ
مِنْ رَّبِّهِمُ ◌ّ كَفَّرَ عَنْهُمُ سَيِّائِهِمْ وَأَصْلَحَ بَالَهُمْ ﴿٢﴾ ذلِكَ بِأَنَّ الَّذِيْنَ
كَفَرُوا اتَّبَعُوا الْبَاطِلَ وَأَنَّ الَّذِيْنَ امَنُوا اتَّبَعُوا الْحَقَّ مِنْ رَّبِّهِمْ،
كَذلِكَ يَضْرِبُ اللّهُ لِلنَّاسِ أَمْثَالَهُمُ ﴿٣﴾
Those who disbelieved, and prevented (others) from
Allah's way, He (Allah) has rendered their deeds vain. [1]
And those who believed and did righteous deeds and
believed in that which is revealed to Muhammad-and it
is the truth (that has come) from their Lord-, He will
write off their evil deeds, and will set aright their state
of affairs. [2] That is because the disbelievers have
followed falsehood, while the believers have followed
the truth (that has come) from their Lord. This is how
Allah explains their (respective) situations to the
people. [3]
Commentary
Another name of Surah Muhammad is Surah Al-Qital [Surah of war]
because this Surah lays down the rules of Jihad and Qital [i.e.armed
struggle in the cause of Allah]. This Surah was revealed immediately

31
Şurah Muhammad:
after migration to Madinah. Ibn 'Abbas 4
e
is reported to have said
regarding Verse 13 45 36 "And how many a city ... have We
destroyed!, ... " that it was revealed in Makkah, because it was revealed at
a time when the Holy Prophet g left Makkah with the intention of
migration, and looked at the sacred city of Makkah and the Holy Ka'bah
and said: "You are the dearest of all cities to me in the world. Had it not
been for Makkans driving me out from this place, I would never have
given up this Holy City." According to the technical parlance of the
Qur'anic commentators, verses revealed in the course of migration from
Makkah to Madinah are regarded as Makki. In sum, the Sūrah was
revealed immediately after migration to Madinah, reaching shere,
ordinances relating to jihad and war with infidels were revealed.
In the phrase ◌ِصَدُّوا عَن سَبِيلِ اللَّه "prevented (others) from Allah's way"
(47:1), "Allah's way" refers to Islam. The phrase ◌ُأَضَلَّ أَعْمَالَهُم "He (Allah) has
rendered their deeds vain" (47:1) includes actions which are good in
themselves, as for instance, helping and assisting the destitute,
supporting and protecting the neighbours, generosity, charity and other
good deeds. These deeds are, though, good and righteous in themselves,
in the Hereafter they will yield benefit only if blessed with faith, because
faith is a necessary condition for the credibility of good actions. Thus these
righteous deeds will be of no use to the infidels in the Hereafter. The
disbelievers take their comfort in this worldly life as a reward of their
good deeds. In the Hereafter they will be punished with Hell-fire.
وَامَنُوا بِمَا نُزِّلَ عَلى مُحَمَّدٍ
... and believed in that which is revealed to Muhammad ... (47:2)
Although the previous sentence has referred to faith and righteous
deeds which includes faith in the messengership of the Holy Prophet
Muhammad
É and the revelation that was sent down to him, this
sentence specifies explicitly the fact that the actual basis of faith is to
embrace all the teachings of the Last Holy Prophet 5.
The word "بال" (bal) in "ْوَأَضْلَحَ بَالَهُم" ... and will set aright their state of
affairs .. (47:2)" is sometimes used in the sense of state of affairs and
condition, and at other times in the sense of heart. Here it could refer to
both the senses. In the first sense, it means that Allah has set all their
affairs aright, that is, He has set aright all their matters of this world and

32
Surah Muhammad: 47 : 4
of the Hereafter. In the second sense, it would mean that Allah has
improved their hearts. This also has the same implication, that is,
corrected all their works, because correction of works is a logical result of
improvement of heart, both being necessary to each other.
Verse 4 ...
فَإِذَا لَقِيُّتُمُ الَّذِيْنَ كَفَرُوْا فَضَرُبَ الرِّقَابِ + حَتّىَ إِذَا أَنْخَنْتُمُوْهُمْ فَشُدُّوا
الْوَثَاقَ ا فَإِمَّا مَنَّ بَعُدُ وَإِمَّا فِدَآءً حَتّى تَضَعَ الْحَرْبُ أَوْزَارَهَا بَنَجْ
So, when you encounter those who disbelieve, then (aim
at) smiting the necks, until when you have broken their
strength thoroughly, then tie fast the bond, (by making
them captives). Then choose (to set them free) either (as) a
favour, or (after receiving) ransom, until the war throws
down its load of arms ...
Commentary
This verse lays down two points of law: first, it lays down that when
war breaks the might and power of the enemy, and does away with their
pomp and glory, they should be arrested rather than being killed. The
Muslims are then given two options regarding the prisoners of war -
either confer favour on them and release them without ransom or
compensation; or release them against payment of ransom. There are
several ways in which ransom may be taken, for instance by exchanging
Muslim prisoners of war for non-Muslim prisoners of war. It is also
possible to set them free after accepting pecuniary ransom. This
injunction is apparently in conflict with the rule mentioned in Surah
Al-Anfal. The prisoners of the battle of Badr were released against the
payment of ransom, but Allah disapproved and expressed His displeasure
against those who opined in favour of releasing them on ransom. The
Messenger of Allah
is reported to have said: "A grave punishment of
Allah for this action of ours was very close, and if it had been meted out,
no one besides 'Umar Ibn Khattab and Sa'd Ibn Mu'adh would have been
spared, because only these two companions had disagreed with the idea of
accepting pecuniary compensation for the release of the Prisoners of War
(POW). (For details, see Ma'ariful Qur'an, vol 4. pp 272-281). In short, the verses
of Surah Al-Anfal prohibits release of prisoners against ransom,

33
Surah Muhammad: 47 : 4
consequently their release without ransom would be prohibited all the
more.
On the other hand, this verse of Surah Muhammad permits both the
alternatives. Therefore, most of the Companions and jurists express the
view that this verse of Surah Muhammad has abrogated the verse of
Surah Al-Anfal. Tafsir Mazhari records this to be the opinion of Sayyidna
'Abdullah Ibn 'Umar, Hasan, 'Ata' رضى الله عنهم أجمعين and majority of the
Companions and majority of the jurists. Among the jurists, Thawri,
Shafi'i, Ahmad and Ishaq also hold this view.
Sayyidna Ibn 'Abbas 4% says that on the occasion of the battle of
Badr, the number of Muslims was small. Therefore, releasing the
prisoners against ransom or releasing them as a gesture of grace were
both prohibited. Finally, when Islam and Muslims went on to achieve
total ascendancy, Allah Ta'ala abrogated the earlier injunction, and
revealed this verse which permits both options. Qadi Thana'ullah cites
this in his Tafsir Mazhari confirming that this is the authentic and
preferred view, because the Holy Prophet
himself acted upon it, and
after him the Righteous Caliphs also did the same. Therefore, this verse
repeals the verse of Surah Al-Anfal - the reason being that the verse of
Surah Al-Anfal was revealed on the occasion of the battle of Badr which
took place in the 2nd year of Hijrah. The prisoners that were released by
the Holy Prophet
in the battle of Hudaibiyah without ransom in the
6th year of Hijrah was in accordance with this verse of Surah
Muhammad.
It is recorded in Şahin of Muslim on the authority of Sayyidna Anas
that about eighty Makkans climbed down the mount Tan im with the
intention of launching a sudden attack on the Messenger of Allah and
the Muslim camp. They were all captured, but the Messenger of Allah set
them free without any compensation, lest it became the cause of war on
that critical occasion. At this, the following verse of Surah Al-Fath [48:24]
was revealed:
وَهُوَ الَّذِىُ كَفَّ آَيْدِيَهُمُ عَنْكُمُ وَآَيْدِيَكُمُ عَنْهُمُ بِبَطُنِ مَّةَ مِنْ بَعْدِ أَنْ أَظْفَرَكُمُ عَلَيْهِمُ
"It is He who held their hands back from you, and your hands
from them in the valley of Makkah, after giving you victory
2
over them."

34
Surah Muhammad: 47 : 4
According to one version, a popular view of Imam Abu Hanifah is
that setting the prisoners of war free with or without ransom is not
lawful. Therefore, the Hanafi scholars regard this verse of Surah
Muhammad as abrogated by the verse of Surah Al-Anfal. But Tafsir
Mazhari made it clear that the verse of Surah Al-Anfal was revealed first,
and the verse of Surah Muhammad later - thus the later verse repealing
the earlier verse. Therefore, the preferred view of Imam A'zam - in
keeping with the opinion of the great majority of the Companions cce and
leading jurists - it is lawful, if it is in the best interest and well-being of
the Muslims. From amongst the Hanafi scholars, 'Allamah Ibn Humam
shows his inclination towards this view in his Fath-ul-Qadir. He writes
that according to the version cited in Quduri and Hidayah, Imam Abu
Hanifah does not see it permissible to set prisoners of war free against
payment of ransom. But according to another version of Imam Abu
Hanifah, cited in As-Siyar-ul-Kabir, it is permitted in conformity with the
majority view. Among these two versions, the latter is more likely to be his
preferred view. Imam Țahawi in his Ma'ani-l-'Athar has also regarded the
latter version as that of Imam Abu Hanifah.
In sum, according to the majority of Companions
and jurists,
neither of the verses under discussion is abrogated. The wordings of the
verses of Surah Al-Anfal and Surah Muhammad leave us with the
impression that none of these two can be called the abrogator or the
abrogated. In fact, they are two injunctions for different situations. The
leader of the Muslims may adopt either of the options depending on the
conditions and needs of the Muslims. Qurtubi, on the basis of the Holy
Prophet's & practice and that of the Righteous Caliphs de, has shown
that the prisoners of war were sometimes killed, sometimes enslaved, at
other times they were set free against ransom, and yet at other times they
were released without compensation. Exacting ransom includes exchange
of non-Muslim POWs for Muslim POWs or setting non-Muslim POW free
against pecuniary compensation. Having cited these cases, he says that
verses that have been regarded as abrogator and abrogated are in fact
Muhkam or operative and perspicuous. Thus none of them is abrogated,
because when the disbelievers are arrested and come into our control, the
leader of the Muslims has four options: [1] if he deems appropriate, he
may kill them ; [2] if he feels that it is in the best interest of the Muslims,

35
Surah Muhammad: 47 : 4
he may hold them in bondage; [3] if it is appropriate, he may release them
in lieu of pecuniary ransom or in exchange of Muslim POWs ; and [4] if it
seems proper, they may be released.
"This is the view of the scholars of Madinah, Imam Shafi'i and Abu
'Ubayd. Imam Țahawi cites this as the opinion of Imam Abu Hanifah as
well, although his generally known view is that which we have already
mentioned. [Qurțubi: V. 16, p. 228; sentence 16].
Four Options Regarding POW
The foregoing discussion makes clear that the leader of the Muslims
has four options regarding prisoners of war. There is a consensus of the
entire Ummah on the permissibility of killing them and holding them in
bondage. Although there is some difference of opinion on the issue of
setting them free against ransom or without ransom, majority of the
jurists holds the latter options lawful as well.
The Issue of Slavery in Islam
A question arises here regarding prisoners of war. There are some
juristic differences whether they could be set free, but there is no
difference of opinion with regard to the permissibility of the latter two
cases, i.e. killing them or holding them in bondage. Why did the Qur'an
not mention these two cases explicitly? It merely mentions the two cases
where it is permissible to release them. Imam Fakhr-ud-din Razi responds
to this in his Tafsir Kabir. He says that only those two options have been
mentioned here which are not permissible to enslave Arab POW. Killing
of the crippled is not lawful either. Besides, the question of killing has
been dealt with elaborately earlier. [Tafsir Kabir: p. 508; v. 7].
Another point needs consideration: the permissibility of killing and
enslaving was a common knowledge; all knew that the two cases are
lawful. As opposed to this, the setting free of POW was prohibited on the
occasion of the battle of Badr. On the present occasion, however, the
intention was to permit them to be released with or without compensation.
Here, there was no need to mention cases that were already known to be.
permissible. Therefore, these verses are silent about them. Thus, it is not
correct to conclude from these verses that after their revelation, the
permission to kill or enslave them has been abrogated. If the injunction to
enslave had been abrogated, its prohibition would have been mentioned

36
Surah Muhammad: 47 : 4
somewhere in the Qur'an or in a Hadith. If this verse was an indication of
its prohibition, then why were POW held in bondage by the Holy Prophet
, and after him by the Companions
é so ardently dedicated to Qur'an
and Hadith, in a large number of battles after the revelation of the
present verses? The narratives of enslaving are recorded in such large
numbers in Hadith and history with chains of transmission effectively
uninterrupted that denying them would be unreasonable obstinacy.
An objection and its rebuttal
Let us now address the objection that Islam is the great upholder of
human rights. Then how is it that it allows the enslaving of human
beings?
This objection is a fallacy based on the false analogy drawn between
Islamic concept of slavery and its practice in other religions and
communities; whereas in Islam after the rights given to the slaves and the
social status granted to them, they can hardly be called slaves in the
generally accepted sense of the word. They in fact constitute a
brotherhood. If the reality and spirit of Islamic concept of slavery is
analyzed, we will realize that no better treatment can be meted out to
POW than these instances found in Islamic history. A famous orientalist
in his book Arab Civilization writes:
"When the word 'slave' is uttered in the presence of a European
who is used to reading American writings, he conceives in his
mind those helpless people who are shackled with chains,
around whose necks are iron collars, who are lashed with
whips and driven forth, whose food is barely enough to subsist,
and for whom nothing more than dark dungeons are available
to live in. I am not concerned here with how far this is true and
to what extent atrocities committed by the British in America
for the past several years fit the description .. . However, there
is absolutely no doubt about the fact that Islam's concept of
slavery is completely different from the Christian concept of
slavery ."
The truth of the matter is that in many instances there is no better
solution than enslaving the POW, because if they are not enslaved, then
logically there are three ways of sorting out the problem: either kill them,
or set them free, or keep them as prisoners permanently. More often than
not, all these three possibilities might not be in the best interest of the
1
1
t
S
f

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Surah Muhammad: 47 : 4
Muslim Ummah. Killing them might not be appropriate because the POW
might be a talented person and his talent would be wasted and lost.
Setting him free might be risking the danger of his going away to
Dar-ul-harb and once again conspiring against the Muslims. Now there
remains two options only: Either to keep him as a prisoner for good and
confine him to some remote and separate island as has been the practice
nowadays, or enslave him, make use of his talent and take full care of his
human rights. It is obvious to every one which of these options is the best,
especially since the Islamic viewpoint regarding slaves has been made
plain in a famous Hadith of the Holy Prophet % as follows:
اخوانکم جعلهم الله تحت ایدیکم فمن كان اخوه تحت يديه فليطعمه ممّا یا کل
وليلبسه ممّا يلبس ولا يكلّفه، ما يغلبه فان كلّفه ما يغلبه فليعنه" (بخارى، مسلم،
ابو داود وغيرهم)
"Your slaves are your brothers, and Allah has put them under
your control. So whoever has a brother under his command
should feed him of what he eats, and dress him of what he
wears. Do not overburden them [slaves] to do things beyond
their capacity, and if you do so, then help them." [Bukhari,
Muslim, Abu Dawud and others]
The social and civil rights that Islam has accorded to the slaves are
almost equal to free individuals. Thus, as opposed to other nations, Islam
has not only permitted the slaves to marry but also emphasized that the
masters should marry off those of their slaves and slavegirls who are
righteous [24:32] so much so that he can even marry a free woman. A
slave's share from the spoils of war is equal to that of a free mujahid. If
he gives refuge to an enemy, it would be respected in the same way as
given by a free individual. There are so many injunctions in Qur'an and
Hadith regarding good treatment of slaves that if they are collected
together, they can be compiled into a voluminous book. Sayyidna 'Ali
says that the last words of the Messenger of Allah 5
¿ before his departure
from this earthly life were:
الصّلوة الصّلوة، اتّقوا اللهَ فيما مَلكت ايمَانكم
"Take care of prayer; take care of prayer. Keep your duty to
Allah regarding slaves under your command".
Islam organized education and training programme for slaves: its
--------

38
Surah Muhammad: 47 : 4
effect was seen during the reign of 'Abd-ul-Malik Ibn Marwan in almost
all the provinces of Islamic State. Some of the best and greatest
authorities on education and intellectual development were slaves whose
chronicles are narrated in several history books. Furthermore, this
nominal slavery was gradually abolished or reduced. There is a huge
number of Qur'anic verses and Holy Prophetic Traditions which set out
the virtues and merits of setting the slaves free. There is no act better
than emancipation of slaves. In juristic injunctions, pretexts have been
looked for to emancipate slaves: expiation for violating fast, for murder,
for zihar, for violating oaths and vows - in all these cases the first
compulsory command is to emancipate a slave. A Hadith tells us that if a
person has slapped a slave, its expiation is to set him free. Thus, the
Companions used to emancipate slaves in large numbers. The author of
al-Najm-ul-Wahhaj gives us the following table of the slaves set free by
the Companions:
رضى الله عنها Sayyidah A'ishah .1
69
2. Sayyidna 'Abbas
70
3. Sayyidna Hakim Ibn Hizam
100
4. Sayyidna 'Abdullah Ibn 'Umar
1000
5. Sayyidna 'Uthman Ghani
20
6. Sayyidna Dhul-Kila" Al-Himyari
8000 [in a day]
7. Sayyidna 'Abdurrahman Ibn 'Auf
30 000 11
This table shows that only seven Companions & set free 39, 259
slaves. Obviously, thousands of other Companions & must have
emancipated countless slaves.
To sum up: anyone who looks impartially at the comprehensive
reforms Islam introduced in the system of slavery, he cannot escape the
conclusion that drawing analogy between Islamic concept of slavery and
its practice among other nations is absolutely false. In fact, permission to
enslave POW after these reforms is a great boon to them.
Furthermore, holding POW in bondage is only up to the point of
permissibility which means that if an Islamic State deems it appropriate,
it may hold them in bondage, but it has not been taken as an obligatory
or as a commendable act. As a matter of fact, the collective teachings of

39
Surah Muhammad: 47 : 4 - 11
Qur'an and Hadith lead us to believe that emancipating them is more
meritorious. Then this permission, too, extends up to the time the Muslims
have not entered into a compact with the enemies. If there is an
agreement with the enemies which includes a clause to the effect that
neither the enemies will enslave Muslim POW nor will the Muslims
enslave the enemy POW, the clause will be binding. In our times, many
countries have entered into such covenants. If Muslim countries have
participated in such covenants, it would not be lawful for them to enslave
as long as this agreement stands.
Verses ... 4 - 11
ذلِكَ ، وَلَوْيَشَآءُ اللهُ لَانْتَصَرَمِنُهُمُ ( وَلِكِنُ لِيَبْلُوَا بَعُضَكُمْ بِبَعُضِّ
وَالَّذِيْنَ قُتِلُوا فِىُ سَبِيْلِ اللهِ فَلَنْ يُضِلَّ أَعْمَالَهُمُ ﴿٤﴾ سَيَهْدِيُهِمْ
وَيُصْلِحُ بَالَهُمُ ﴿٥﴾ وَيُدْخِلُهُمُ الْجَنَّةَ عَرَّفَهَا لَهُمُ ﴿٢﴾ ◌َأَيُّهَا الَّذِيْنَ
أمَنُوْآَ إِنْ تَنْصُرُوا اللهَ يَنْصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمُ ﴿٧﴾ وَالَّذِيْنَ كَفَرُوْا
فَتَعُسَّا لَّهُمُ وَأَضَلَّ أَعْمَالَهُمُ ﴿٤﴾ ذلِكَ بِنَّهُمُ كَرِهُوا مَآ أَنْزَلَ اللَّهُ
فَأَحْبَطَ اعُمَالَهُمُ ﴿٩﴾ أَفَلَمُ يَسِيْرُوا فِى الْأَرْضِ فَيَنْظُرُوا كَيْفَ كَانَ
عَاقِبَةُ الَّذِيْنَ مِنْ قَبْلِهِمُْ دَمَّرَ اللهُ عَلَيْهِمْ وَلِلْكَفِرِيْنَ أَمْثَالُهَا ﴿ ١٠﴾
ع
ذلِكَ بِأَنَّ اللَّهَ مَوْلَى الَّذِيْنَ آمَنُوا وَأَنَّ الْكَفِرِيْنَ لَا مَوُلِى لَهُمْ ﴿
That (is the law). And if Allah willed, He would have
(Himself) taken vengeance upon them, but (Allah ordered
you to fight,) so that He may test some of you through
some others. And those who are killed in Allah's way, He
will never let their deeds go in vain. [4] (Instead,) He will
guide them, and will set aright their state of affairs, [5]
and will admit them to the Paradise He has identified for
them. [6] O those who believe, if you will help (the
religion prescribed by) Allah, He will help you, and will
stabilize your footings. [7] As for those who disbelieve,
(destined) for them is destruction, and He has rendered
their deeds vain. [8] That is because they hate what Allah
has sent down; therefore Allah has nullified their deeds.
[9] Have they not travelled in the land so that they might

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Surah Muhammad: 47 : 4 - 11
see how was the end of those before them? Allah brought
utter destruction on them. And (ready) for (these)
disbelievers are the likes thereof. [10] That is because
Allah is the supporter of those who believe. As for the
disbelievers, there is no supporter for them. [11]
Commentary
Wisdom in the Legality of Jihad
And if Allah willed, He would have [Himself] taken) وَلَوْيَشَاءُ اللَّهُ لَا نُتَصَرَ مِنْهُمْ
vengeance upon them, ...- 47:4) In this verse Allah says that legalizing of
armed struggle in His cause against the infidels is a blessing as it replaces
celestial punishments. The previous nations were punished with celestial
and earthly calamities for their infidelity to Allah, for idolatry and for
rebellion against Allah. The Ummah of Muhammad
could have
suffered the same fate but the Holy Prophet
is a mercy unto mankind.
as a result, the Ummah has been spared destruction by such general
calamities. In place of them, jihad shar'i has been instituted. This,
compared to general calamities, has many facilities and expedience. First
of all, in general calamities the entire nation including men, women and
children are decimated whereas in the case of Jihad according to the rules
of war, women and children are safe and secure. As far as men are
concerned, only those of the unbelieving men will have to face the
believers who commit aggression and violence against those who protect
the religion of Allah. Even among them not all men are killed, because
many of them develop the ability to embrace Islamic faith, (or submit
themselves as subjects of an Islamic state). Another wisdom in the
institution of Jihad is that both the sides of war - Muslims and the
enemies - are tested: which side is willing to sacrifice his life and wealth at
the command of Allah and which side obstinately and stubbornly
continues to reject the Truth or, having seen the crystal-clear evidence of
Truth and being convinced by the Qur'anic arguments, embraces Islam.
And those who are killed in Allah's) وَالَّذِيْنَ قُتِلُوا فِى سَبِيلِ اللَّهِ فَلَنْ يُضِلَّ أَعْمَالَهُمْ
way, He will never let their deeds go in vain. - 47:4) At the beginning of
the Surah it was asserted that those who persist in infidelity and idolatry
and obstruct others from practising Islam, Allah rendered all their good
deeds void, such as charity, alms, donations, and philanthropic and public
welfare activities, because these deeds are not worthy of reward in the
Hereafter without faith. Faith is a necessary condition for good works to