Indexed OCR Text

301
Surah Al-Waqi'ah : 56 : 75 - 96
(3) If a person is wearing a garment, it is not lawful for him to touch
the Qur'an with his sleeves or skirt if he is unclean. However, he may
touch it with a handkerchief or a sheet. [Mazhari]
(4) Scholars have ruled it which is proved by this very verse with
grater force that a person in the state of janabah (sexual defilement) and
a woman in the state of menstruation or postpartum bleeding cannot
recite it, even from memory until bath has been taken, because if it is
obligatory to honour the written letters of the Holy Qur'an by touching
them only in the state of purity, its spoken words deserve the same
honour with greater importance. The requirement of this honour should
have been that even in the state of minor impurity a person should not be
allowed to recite the Holy Qur'an. But Sayyidna Ibn 'Abbas and 'Ali
report that the Holy Prophet
recited the Qur'an without wudu'. On
this basis, the jurists have ruled that it is permissible to recite it without
wudu'. (But in the case of major impurity the rule will remain intact.).
[Mazharī]
(56:81 ... ,Is it this discourse that you take lightly) أَفَبِهذَا الْحَدِيثِ أَنْتُمُ مُّدُهِنُونَ
The word saal mudhinun is the plural of mudhin, being the active
participle from ous idhan, which literally means 'to apply or rub oil on
the body'. When oil is applied or rubbed on the body, the muscles are
relaxed, and parts of the body become soft and supple. By extension, the
word is employed in the sense of showing flexibility and softness on
inappropriate occasions. Hence, it is used in the sense of hypocrisy. In the
current verse the word is used in the sense of hypocrisy and rejection of
Allah's verses carelessly.
y
لا
فَلَوْلا إِذَا بَلَغَتِ الْحُلْقُوْمَ ﴿٨٣﴾ وَأَنْتُمُ حِيْنَئِذٍ تَنْظُرُونَ ﴿١٨٤﴾ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْكُمُ
وَلكِنْ لََّتُبْصِرُونَ ﴿٨٥﴾ فَلَوْلَا إِنْ كُنْتُمُ غَيْرَ مَدِيْنِيُنَ ﴿٨٦) تَرْجِعُونَهَا إِنُ كُنْتُمُ
صدِقِيْنَ ﴿٨٧﴾
(So why [do you] not [interfere] when the soul [of a dying person]
reaches the throat, and you are watching? And We are closer to
him than you, but you do not perceive. So, if you are not going
to be recompensed [in the Hereafter for your deeds], then why do
you not bring the soul back, if you are truthful ?... 56:83-87)
The preceding verses proved two facts through rational arguments
and by swearing an oath by the falling stars: [1] that the Holy Qur'an is

302
Surah Al-Waqi'ah : 56 : 75 - 96
the word of Allah. Neither Jinn nor devil can ever tamper with it.
Everything it contains is the truth; and [2] one of the most fundamental
articles of faith enshrined in the Qur'an is the Day of Resurrection and
Reckoning. Towards the end of the passage, it is mentioned that the
infidels and idolaters, in spite of clear arguments and evidence, reject life
after death.
Their denial of Resurrection by the unbelievers, in a way, amounts to
a claim that their lives and souls are under their own control, and they
have a say in the matter of life and death. In order to refute this
assumption, the above verses give the example of a dying person. When
the soul reaches his throat, all of his near and dear ones look at him and
express their desire that he may live longer, but none of them is able to
intervene and save his life. All the people around him seem absolutely
helpless. However, Allah is nearer to the dying person than the people
around him even though they are unable to see Him. In other words, that
is, He is nearer to him in terms of knowledge and power. He is fully aware
of the person's inner and outer conditions and has complete control over
him.
In short, it is not within people's power to get together and save a soul
or life. Allah is nearer to a dying person than his soul or life. Allah has
pre-designated a particular time for the soul to be separated from the
body. None can avert it. In view of this graphic picture, the disbelievers
are reminded that if they think that they cannot be resurrected after
death, and they are too strong to come under Allah's grasp, then they
must restore the soul when it has reached the throat and is about to
depart from the body or it has already departed and died. If it is not
possible to do any of these, how illogical or irrational it is for man to think
that he can escape the Divine grasp and reject life after death!
So, in case he [the dying person] is from among) فَمَّآ إِنْ كَانَ مِنَ الْمُقَرَّبِيُنَ
those blessed with nearness ... 56:88). In the foregoing verses, it was made
clear that one day the present world will come to an end. It was also
testified that at the time of death the near and dear ones, friends and
relatives, and doctors all stand helplessly around the dying person.
Likewise, resurrection, reckoning, and reward and punishment, after
account of deeds, are all a reality and certainty of the highest degree. At
the commencement of the Surah, it was mentioned that there will be

303
Surah Al-Waqi'ah : 56 : 75 - 96
three categories of the people in regard to their reward or punishment.
The gist of this subject is again summarized here. If the dying person is
among the Foremost believers, he will experience comfort, fragrance of
happiness and a Garden of bliss. If he is not from the Foremost, but from
the People of the Right hand, i.e. from the general body of believers, he
will also experience the bounties and pleasures of Paradise. But if he is
one of the People of the Left hand, the deniers and the deviant ones, then
he will be in the blazing fire of Hell where he will be served with boiling
water to drink.
At the end of this subject the Qur'an says:
Indeed this is certainty in its true sense ... 56:95). None) إِنَّ هَذَا لَهُوَ حَقُّ الْيَقِيْنِ
of the reward or punishment mentioned in the preceding verses is
refutable because they are a dead certainty that has no room for any
doubt or suspicion.
,So, proclaim the purity of the name of your Lord) فَسَبِّحُ بِاسْمِ رَبِّكَ الْعَظِيمِ
the Magnificent ... 56:96). The Surah concludes with an imperative
addressed to the Messenger of Allah
to pronounce the tasbih of His
Lord. This includes all kinds of tasbihat (rememberances)- within salah
and outside şalah. Salah itself is sometimes referred to as tasbih. Thus
this verse enjoins to keep up the regular performance of salah.
Alhamdulillah
The Commentary on
Surah Al-Waqi'ah
Ends here.

304
Surah Al-Hadid : 57 : 1 - 6
Surah Al-Hadid
(The Iron)
This Surah is Madani, and it has 29 verses and 4 sections
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 6
سَبَّحَ لِلْهِ مَا فِى السَّمُوتِ وَالْأَرْضِ ، وَهُوَ الْعَزِيزُ الْحَكِيْمُ ﴿١﴾ لَهْ
مُلْكُ السَّمُوتِ وَالْأَرْضِ ◌َ يُحْيِ وَيُمِيْتُ، وَهُوَ عَلَى كُلِّ شَىْءٍ
قَدِيْرٌ ﴿٢﴾ هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ، وَهُوَ بِكُلِّ شَىْءٍ
عَلِيمٌ ﴿٣﴾ هُوَالَّذِىُ خَلَقَ السَّمَوْتِ وَالْأَرْضَ فِى سِنَّةِ آَيَّامٍ ثُمّ
اسْتَوَى عَلَى الْعَرُشِ ﴿ يَعْلَمُ مَايَلِجُ فِى الْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا
يَنْزِلُ مِنَ السَّمَآءِ وَمَا يَعْرُجُ فِيْهَا ، وَهُوَ مَعَكُمْ أَيْنَ مَاكُنْتُمْ، وَاللهُ
بِمَا تَعْمَلُوْنَ بَصِيرٌ ﴿٤﴾ لَهُ مُلْكُ السَّمُوَتِ وَالْأَرْضِ ﴿ وَإِلَى اللَّهِ
تُرُجَعُ الْأُمُوْرُ ﴿٥) يُوْلِجُ الَّيْلَ فِى النَّهَارِ وَيُوْلِجُ النَّهَارَ فِى الَّيْلِ +
وَهُوَ عَلِيمٌ بِذَاتِ الصُّدُوُرِ ﴿٦}
Allah's purity has been proclaimed by all that is in the
heavens and the earth, and He is the Mighty, the Wise.
[1] To Him belongs the kingdom of the heavens and the
earth. He gives life and brings death, and He is Powerful
to do every thing. [2] He is the First and the Last, and
the Manifest and the Hidden, and He is All-Knowing
about every thing. [3] He is the One who created the
heavens and the earth in six days, then He positioned

305
Surah Al-Hadid 57 : 1 - 6
Himself on the Throne. He knows whatever goes into
the earth and whatever comes out therefrom, and
whatever descends from the sky, and whatever ascends
thereto. And He is with you wherever you are, and
Allah is watchful of whatever you do. [4] To Him
belongs the kingdom of the heavens and the earth, and
to Allah all matters are returned. [5] He makes the night
enter into the day, and makes the day enter into the
night, and He is All-Knowing about whatever lies in the
hearts. [6]
Some of the Merits of Surah Al-Hadid
It is recorded in Abu Dawud, Tirmidhi and Nasa'i that Sayyidna
'Irbad Ibn Sariyah
e said that the Messenger of Allah
used to recite
Al-Musabbihat before he went to sleep and said: "In them there is a verse
that is more meritorious than a thousand verses." The collective name of
the series Al-Musabbihat refers to the following five Surahs: [1] Al-Hadid;
[2] Al-Hashar; [3] As-Saff; [4] Jumu'ah; and [5] At-Taghabun. Having
cited this Hadith, Ibn Kathir says that the best verse referred to in Surah
Al-Hadid is verse [3] ◌ٌهُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ ، وَهُوَ بِكُلِّ شَىْءٍ عَلِيم (He is the
First and the Last, and the Manifest and the Hidden, and He is
All-Knowing about every thing .... 57:3] Among the five Surahs, the first
three, namely Al-Hadid, Al-Hashr and As-Saff commence with the past
perfect tense 'sabbaha' [purity has been proclaimed] whilst the last two,
namely Al-Jumu'ah and Al-Taghabun commence with the imperfect tense
yusabbihu [purity is proclaimed]. This implies that the purity of Allah
should be declared at all times, the past, the present and the future.
[Mazharī]
Remedy for Diabolical Whisperings
Sayyidna Ibn 'Abbas 4
said that if the Satan casts an evil scruple in
anyone's heart, and thus causes skepticism about Allah and the religion
هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ:[3] of truth, he should softly recite the following verse
He is the First and the Last, the Manifest and the) وَالْبَاطِنُ جَ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ
Hidden and He is All-Knowing about every thing.)
What is meant by Allah's being First and Last, and Manifest and
Hidden? There are more than ten different interpretations of these
attributes, and they are not contradictory. The scope is wide enough to
accommodate all interpretations. The meaning of the attribute al-awwal
[the First] is more or less fixed, signifying that ontologically there was

306
Surah Al-Hadid 57 : 1 - 6
nothing before Allah, and that He created everything and He is the First
Cause of all existent things. The attribute Al-'akhir [the Last] means that
He will exist even after everything will perish, as the following verse
testifies :'َكُلَّ شَىْءٍ هَالِكٌ إِلَّ وَجُه (Everything has to perish except His
Countenance ... [28:88] It should be noted that death or perishing covers
two possibilities, either actual death or potential death. Therefore the
verse means that all existent creatures will either actually perish on the
Day of Judgment, or they may not actually perish, but potentially they
could perish. They have the inherent capacity for death and destruction.
Thus despite their being existent they may still be described as halik or
fani [perishing]. As for instance. Paradise and Hell, and the righteous or
unrighteous inmates entering them will not actually perish, but
potentially they have the inherent capacity to perish. Only the Supreme
Being of Allah is such that neither non-existence has ever occurred to
Him, nor can death overtake Him. Thus Allah is Al-'Akhir [the Last].
Imam Ghazali رحمه الله تعالى has another explanation. He interprets the
attribute'Akhir [the Last] from the point of view of ma'rifah [Knowledge]
in the sense that knowing Allah Ta'ala is the ultimate goal which man
hopes to achieve. He moves in the direction of this goal, passing on the
way through all the different stages and stations until he attains the
Divine Knowledge. [Ruh-ul-Ma'ani].
The attribute Az-zahir [the Manifest] signifies a Being whose
manifestation is superior to everything. Since 'manifestation' is an
offshoot of 'existence', and the Existence of Allah is First and superior to
all existent entities, the Divine Manifestation surpasses the manifestation
of all other beings. Nothing in this universe is more manifest than Him.
The manifestation of His wisdom and His power is visible in every particle
of this world.
The attribute Al-batin [the Hidden] means that the accurate nature
and essence of Allah's Being is hidden in the sense that the Divine
Essence [dhat] is beyond human perception. No intellect or thought can
ever reach the accurate and Intrinsic Essence of Allah.
اے برتراز قیاس و گمان و خيال ووهم
وزهر چه دیده ایم شنیده ایم و خوانده ایم
He is far beyond any hypothesis, any guess, any, assumption,
any imagination,

307
Surah Al-Hadid 57 : 7 - 11
And who is far beyond whatever we have ever seen, heard or
read about.
اء برون از جمله قال وقيلٍ من
خاك بر فرق من و تمثيل من
He is beyond all our discussions and debates.
Whatever example I cite to explain Him is no more than a sheer
failure.
And He is with you wherever you are, ... 57:4) No ... ) وَهُوَمَعَكُمْ أَيْنَمَا كُنْتُمْ
man is able to comprehend the essential nature of Allah's company or His
being with us, though it is absolutely true that He is with us, because no
man can exist or do any work without it. The Divine Will [mashiyyah]
and power is necessary for everything. Therefore, Allah is with every
human being in every situation, at every place. Allah knows best!
Verses 7 - 11
(مِنُوا بِاللهِ وَرَسُوْلِهِ وَانْفِقُوا مِمَّا جَعَلَكُمْ مُسْتَخْلَفِيْنَ فِيْهِ ، فَالَّذِيْنَ
امَنُوا مِنْكُمُ وَانْفَقُّوْا لَهُمْ أَجْرٌ كَبِيْرٌ ﴿٢﴾ وَمَا لَكُمْ لَا تُؤْمِنُونَ بِاللُّهِ»
وَالرَّسُوُلُ يَدْعُوْكُمْ لِتُؤْمِنُوْا بِرَبِّكُمُ وَقَدْ أَخَذَ مِيْنَاقَكُمُ إِنْ كُنْتُمْ
مُؤُمِنِينَ ﴿٨) هُوَ الَّذِىُ يُنَزِّلُ عَلَى عَبْدِهَ أيْتٍ بَيّنْتٍ لِيُخْرِجَكُمُ مِّنَ
الظُّلُمْتِ إِلَى النُّوْرِ، وَإِنَّ اللّهَ بِكُمْ لَرَؤُفْ رَّحِيمٌ ﴿٤﴾ وَمَا لَكُمُ الَّ
تُنْفِقُوا فِى سَبِيْلِ اللّهِ وَلِلّهِ مِيْرَاتُ السَّمُوتِ وَالْأَرْضِ ، لَا يَسْتَوِىُ
مِنْكُمْ مَّنْ آَتْفَقَ مِنْ قَبْلِ الْفَتْحِ وَقَاتَلَ + أُولَئِكَ أَعْظَمُ دَرَجَةً مِّنَ
الَّذِيْنَ أَنْفَقُوا مِنْ بَعُدُ وَقَاتَلُوا ، وَكُلَّا وَّعَدَ اللَّهُ الْحُسُنَى ، وَاللَّهُ
بِمَا تَعُمَلُونَ خَبِيْرٌ ﴿٢﴾ مَنْ ذَا الَّذِىُ يُفْرِضُ اللّهَ قَرْضًا حَسَنًا
فَيُضْعِفَةَ لَهُ وَلَةً أَجُرٌ كَرِيُمٌ ﴿١١﴾
Believe in Allah and His Messenger, and spend out of
that (wealth) in which He has appointed you as

Surah Al-Hadid 57 : 7 - 11
308
deputies. 1 So, for those of you who have believed and
spent (in Allah's way), there is a big reward. [7] And
what is wrong with you that you do not believe in
Allah, while the Messenger invites you to believe in
your Lord, and He has taken your covenant, if you are
believers? [8] He is the One who reveals clear verses to
His slave, so that He brings you out from layers of
darkness towards the light. And to you, indeed, Allah is
Very-Kind, Very-Merciful. [9] And what is wrong with
you that you should not spend in the way of Allah,
while to Allah belongs the inheritance of the heavens
and the earth? Those who spent before the Conquest (of
Makkah), and fought (in Allah's way), are not at par
(with others). Those are much greater in rank than
those who spent later and fought, though Allah has
promised the good (reward) for each. And Allah is well
aware of what you do. [10] Who is the one who advances
a loan, a good loan, to Allah so that He multiplies it for
him, and he may have a noble reward? [11]
Ordering Faith
and He has taken your covenant .... 57:8) This could ... ) وَقَدُ أَخَذَ مِيثَاقَكُمْ
refer to the covenant taken in 'azal' (pre-eternity). According to verses
172-174 of Surah Al-A'raf, Allah gathered all the souls even before they
took the form of their existence, and took the covenant of 'alast' [the
pre-eternal covenant]. He asked them: El ("Am I not your Lord?")
[1] The original word used in the text is 'mustakhlafin' which has two
meanings: 'deputies' and 'successors'. Taken in the first meaning, the verse
indicates that the wealth held by human beings originally belongs to Allah,
but He has made them His deputies or representatives to use it according
to His directions. Although He has allowed them to use it for their own
benefit, it should always be subject to the rules prescribed by Him in
Shari'ah. Once it is believed that one is not the absolute owner of this
wealth, it should not be difficult for him to spend according to the
command of its absolute Owner. This is the interpretation of the verse
according to the majority of commentators. However, some other exegetes
have taken the word 'mustakhlafin' in the sense of 'successors'. In this
case the verse reminds us that whatever wealth we have in our hands
today has reached us from other people who owned it before us. We have
succeeded them in its ownership, and ultimately it will be passed on to
some others through any mode of transfer including inheritance. All kinds
of wealth are thus in transit, moving from one person to another.
Therefore, one should not hesitate in spending it in Allah's way, because it
has to be passed on to some others in any case. (Muhammad Taqi Usmani)
VA P
r
1
i
1
i
i
-.

309
Surah Al-Hadid 57 : 7 - 11
They replied: { (Of course You are, we affirm). Another possibility is
that this covenant could refer to the pledge taken from the previous
prophets and their followers to believe in the final Prophet Muhammad :
and support him. This covenant is mentioned by the Holy Qur'an in the
following words:
ثُمَّ جَاءَ كُمْ رَسُوْلٌ مُّصَدِّقٌ لِّمَا مَعَكُمُ لَتُؤْمِنُنَّ بِهِ وَلَتَنْصُرُّنَّهُ قَالَ ءَ آَقْرَرْتُمُ وَآَخَذْتُمُ عَلَى
ذلِكُمْ إِصْرِىُ قَالُوْآْ أَقْرَرْنَا قَالَ فَاشْهَدُوْا وَأَنَا مَعَكُمُ مِّنَ الشَّهِدِيْنَ.
" ... then comes to you a messenger verifying what is with you;
you shall have to believe in him and you shall have to support
him. He said: 'Do you affirm and accept my covenant in this
respect?' They said: 'We affirm.' He said: "Then, bear witness,
and I am with you among the witnesses."" (3:81)
:if you are believers - 57:8). A question may arise here ... ) إِنُ كُنْتُمْ مُؤْمِنِيْنَ
In the earlier part of this very verse [8], the infidels and idolaters were
reprimanded in the following words, "And what is wrong with you that
you do not believe in Allah" This goes to show that the addressees of this
phrase are 'non-believers', then how is it appropriate to say 'if you are
believers'?
The answer to this question is that the unbelievers did not deny the
existence of the Creator. In point of fact, they claimed to believe in God,
and thus they used to say مَانَعُبُدُ هُمْ إِلَّا لِيُقَرِّبُونَآ إِلَى اللّهِ زُلُفى (We only worship them
[the idols] that they may bring us nearer to Allah in position .... 39:3) In
this context, the concluding phrase of verse [8] implies that 'If your claim
[that you believe in God] is true, then go about the perfect and right way
in "believing in God" which is not only to believe in God but also to believe
in His Messenger.
while to Allah belongs the inheritance of the ... ) وَلِلّهِ مِيْرَاثُ السَّمُوَتِ وَالْأَرْضِ
heavens and the earth ?.... 57:10) The word mirath [inheritance, heritage]
is the process by which the assets of a deceased person pass to the living
heirs and beneficiaries. This transfer of ownership takes place
automatically by virtue of the law of Shari'ah; the deceased has no choice
in the matter. On this occasion, Allah has described the ownership of
heaven and earth by the expression mirath [inheritance, heritage]
presumably because all those assets deemed to be owned by men will
ultimately return to Allah, no matter whether men like it or not. Although

310
Surah Al-Hadid 57 : 7 - 11
the Real Owner and Master of the heavens and the earth is Allah, He
transferred part-ownership of things to man by His grace, but on the Day
of Judgment, even this outward and partial ownership will no longer
remain in the hands of anyone. At that stage, all sorts of ownership,
apparent and real, outward and inward, will belong to none but Allah.
Therefore, if those who are apparently owners of some wealth today
spend it in Allah's way, they will receive its compensation in the
Hereafter, and thus anything spent in the way of Allah will become the
eternal property of the spender.
It is recorded in Tirmidhi on the authority of Sayyidah 'A'ishah &
that one day a goat was slaughtered. Most of it was distributed among
other people, except for a foreleg. The Holy Prophet
wanted to know
from her whether any part of it was spared from distribution. She said
'yes, a foreleg'. The Holy Prophet E
said, "The entire goat is spared,
except this foreleg." He meant that the entire goat was spent in the way
of Allah and thus it was spared for their benefit in the Hereafter, because
it would remain with Allah for compensation. On the contrary, there
would be no compensation for the foreleg that had been kept for later use,
because that would perish here. [Mazhari]
Those who spent before the ... ) لَيَسْتَوِىُ مِنْكُمُ مَّنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ وَقَاتَلَ
Conquest [of Makkah], and fought [in Allah's way], are not at par [with
others]. ... 10) It means that there are two types of people who spend
wealth in the way of Allah: [1] those who embraced Islam before the
victory of Makkah and, being believers, spent their wealth in the cause of
Allah; [2] those who participated in jihad after the conquest of Makkah
and spent their wealth in Allah's way. The two types are not equal in the
sight of Allah. They differ in status and reward. The first category is
described as higher in status and reward than the second category who
will receive reward commensurate with their status.
Conquest of Makkah: The Dividing Line in Determining the
Status of the noble Companions
The verse declares the Conquest of Makkah as the dividing line in
determining the status of the two categories of the noble Companions,
presumably because the political conditions of Makkah before the
Conquest were very bleak and difficult for Muslims. In terms of extrinsic
causes, the survival of Muslims was threatened and their progress was

311
Surah Al-Hadid 57 : 7 - 11
doubted. The people at large could not rule out the possibility that, like
other movements, Islam would soon erode and suffer a natural attrition or
death. Wise men of the world would not join a movement where there was
a fear of defeat or annihilation. They wait for results. When the
movement shows signs of success, they join it. Some people, though think
that it is the truth, do not pluck courage to join it for fear of persecution
and on account of their own weaknesses. But when the courageous and
determined people are convinced about the veracity of a theory or belief
system, they accept it instantly. They do not bother about victory or
defeat, and smaller or larger membership of the movement does not
concern them.
The people, who embraced Islam before conquest of Makkah, were
witnessing the small number and political weakness of the Muslims and
the consequent hardships. Muslims were very small in number and they
were weak, on account of which the pagans persecuted them. Especially
in the early days of Islam, disclosing one's faith in Islam would amount to
losing his life, hearth and home. It is obvious that those who put their
lives at stake by embracing Islam in such circumstances, and offered their
lives and wealth for the help of the Holy Prophet
g and for the service of
Islam had such a high level of sincerity in their faith and practice that no
other people can be compared to them.
Gradually, conditions changed. Muslims grew in power, so much so
that eventually Makkah was conquered, after which Islam spread
tremendously throughout the Arab world, people embraced the religion of
Allah en masse las the Qur'an says: يَدُخُلُونَ فِىُ دِيْنِ اللّهِ أَفْوَاجًا ( ... people entering
Allah's [approved] religion in multitudes) [110:2] This happened because
many people were convinced of the veracity of Islam, but reluctant to
embrace it publicly on account of their own weaknesses, owing to the
might and power of the opposition and for fear of their persecution. These
hurdles were now out of their way, and they started entering the fold of
Islam in multitudes.
Although such people too are shown respect and honour by this verse,
and forgiveness and mercy is promised to them, it has been made clear
that their status cannot be equal to those who, due to their unshaken
faith and resolute courage, declared their Islam despite all apprehensions
of extreme hardships and persecution, and offered themselves to Islam in

312
Surah Al-Hadid 57 : 7 - 11
very difficult times.
Allah promises Paradise and
Forgiveness to all Noble Şahabah
In the current set of verses, a distinction is drawn between the
different categories of the noble Sahabah (Companions of the Holy
Prophet , but towards the end of verse 10 it is declared that Use; st,
JI ( ... though Allah has promised the good [reward] for each .... 57:10).
The word husna [good reward] means that the promise of Paradise and
forgiveness extends to all the noble Companions, whether they spent and
fought before or after the Conquest. This includes almost the entire
concourse of Companions, because it is hardly conceivable that, despite
being Muslims, some of them might have not spent anything in Allah's
way or not participated against the hostile foes of Islam. Thus the
Qur'anic proclamation of Paradise and forgiveness is for the general body
of Companions.
Ibn Hazm رحمه الله تعالى says that the meaning of verse [10] becomes
even clearer when we append to it verses [101-102] of Surah Al-Anbiya': 3!
الَّذِيْنَ سَبَقَتْ لَهُمْ مِّنَّا الْحُسُنَّى أُولَئِكَ عَنْهَا مُبْعَدُوْنَ. لَيَسْمَعُونَ حَسِيْسَهَا وَهُمُ فِيُمَا اشْتَهَتُ أَنْفُسُهُمُ خُلِدُوْنَ
(Surely, those for whom the good (news) from Us has come earlier shall be
kept far away from it (i.e. from the Hell). They will not hear the slightest
of its sound, and they will remain forever in what their selves desire.)
[21:101-102].
The verses under comment contain the phrase كُلّ وَعَدَ اللهُ الْحُسُنى ( .. though
Allah has promised the good (reward) for each ... [57:10] In verses
[21:101-102], Allah Ta'ala proclaims that those who have received the
good news of reward [al-husna] will be kept far away from Hell. The
Qur'an thus guarantees that all the Companions, whether from the first
category or from the second one, are immune from Hell. Even if someone
from them would commit a sin, he will not persist in it, but he will either
repent from it, or will be forgiven for it because of the blessed company of
the Holy Prophet
he enjoyed, his help offered to him, the good deeds
he performed and many services he rendered to Islam. Therefore, he
would not leave this world unless his sins would be forgiven and his
account of deeds would have been clear. It is also possible that worldly
calamities would serve as an expiation to wipe out his shortcomings or
painful experience in the grave or 'Alam-ul-barzakh will expiate his

313
Surah Al-Hadid 57 : 7 - 11
faults.
There are Traditions that report torment for some of the noble
Companions, but that does not refer to the torture of the Hereafter or
punishment of the Hell. It refers to the chastisement of the grave or
'Alam-ul-barzakh. It would not be far-fetched to assume that if a
Companion committed a sin and did not find an opportunity to repent and
cleanse himself, he would be purified by infliction of the grave, so that no
chastisement will be inflicted on him in the Hereafter.
The Status of the Noble Şahabah in the light of Qur'an and
Sunnah, not in terms of Historical Narratives
The Noble Sahabah are not like the general body of the Muslim
Community. They are a medium between the Holy Prophet
and the
general body of the Muslim Community. Without them neither the
Qur'an nor its meaning or the teachings of the Holy Prophet
can reach
the Ummah. Therefore, they enjoy a special status in Islam. The status of
the blessed Companions cannot be recognized by the historical narrations
that are a mixture of right and wrong. It is rather recognized in the light
of Qur'an and Sunnah.
If any of them slips up, in most cases it would not exceed a khata'
ijtihadi or error in judgement, not a sin or willful transgression of law. In
fact, according to the clear text of a Prophetic Tradition, if a mujtahid
were to slip up or err in his judgement, he still receives one reward. Even
if they committed a sin, it would be counted as nil in view of their life-long
righteous deeds, and supporting the Holy Prophet g and Islam. The
reverence and awe of Allah was engrossed in their hearts to such a high
degree that they would shudder at the very thought of ordinary sins and
would repent forthwith. As a result, they would inflict punishment on
themselves. Some would tie themselves to the column of the mosque, and
as long as they are not certain that their sins would be forgiven they
would remain tied.
In addition, each one of them performed so many righteous deeds that
they could expiate for their sins. Moreover, Allah has announced a
general amnesty for their sins in this and other verses. He not only
pardoned their sins, but also proclaimed ◌ُرَضِىَ اللهُ عَنْهُمْ وَرَضُواعَنْه (Allah is
well-pleased with them, and they are well-pleased with Him. 98:8). It is

314
Surah Al-Hadid 57 : 7 - 11
absolutely forbidden to speak ill of them or taunt them or revile them
because of their mutual differences and disagreements. According to a
Prophetic Tradition, doing so is incurring Allah's curse and putting one's
own faith in jeopardy.
Nowadays, on the basis of false and weak historical narratives some
writers have made the noble and blessed Companions the target of taunts
and reproach. First of all, the basis on which the historical narratives are
founded are unreliable and questionable. Even if it is taken for granted
that they have some historical substance, they are clearly in conflict with
Qur'an and Sunnah. Hence, they must be refuted in the strongest terms
possible. The original statement stands: The noble and blessed
Companions are forgiven and pardoned.
Unanimous Belief of the Ummah regarding the Noble Şahabah
It is obligatory on Muslims to show respect and honour to all the
Companions, to love them and praise them. It is likewise imperative to
observe silence regarding their mutual differences and disagreements. It
is compulsory to abstain from making any of them the target of
accusations and reproach. All texts of Islamic beliefs make plain this
consensual belief of the Ummah. Imam Ahmad رحمه الله تعالى has written a
monograph on the subject which reached us on the authority of Istakhri.
A section of it partly reads:
لَا يَجُوُزُ لِأَحَدٍ أَنْ يَّذْكُرَ شَيْئًا مِّنُ مَّسَاويهم وَلَا يَطْعَنُ عَلى اَحَدٍ مِّنْهُمْ بِعَيْبٍ وَلَا
نَقْصٍ فَمَنُ فَعَلَ ذلِكَ وَجَبَ تَأْدِيِّبُهُ.
"It is not lawful for anyone to speak ill of the Companions, or
cast aspersions against them, or find fault with them. Whoever
does so should be punished." [Sharh-ul-'Aqidah Al-Wasitiyyah,
known as Ad-Durrah Al-Mudi'ah]
Ibn Taimiyyah in his As-Sarim-ul-Maslul has cited many verses of the
Qur'an and Prophetic Traditions regarding the virtues and characteristics
of the noble Companions, after which he concludes:
وَهَذَا مِمَّا لَا نَعْلَمُ فِيْهِ خِلَافًا بَيْنَ أَهْلِ الْفِقْهِ وَالْعِلْمِ مِنْ أَصْحَابٍ رَسُولِ اللهِ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ وَالتَّابِعِيْنَ لَهُمْ بِاِحْسَانٍ وَسَائِرِ أَهْلِ السُّنَّةِ وَالْجَمَاعَةِ فَإِنَّهُمُ مُجْمِعُونَ
عَلَى أَنَّ الْوَاجِبَ الثَّاءُ عَلَيْهِمُ وَالْإِسْتِغْفَارُ لَهُمُ وَالتَّرَُّمُ عَلَيْهِمْ وَالتَّرَضِىُ عَنْهُمُ
وَاعْتِقَادُ مَحَبِّهِمُ وَمَوالَاتِهِمُ وَعَقُوْبَهُ مَنْ أَسَاءَ فِيُهِمُ الْقُوْل.

315
Surah Al-Hadid 57 : 7 - 11
"As far as we know, there is no difference of opinion in this issue
among the scholars and the jurists from Companions and their
followers, and the Ahl-us-sunnah wal-jama'ah. There is
consensus of the Ummah that it is imperative to praise the
Companions, to seek forgiveness for them, to remember them
with compassion and pleasure, and to express love and
friendship for them. Anyone who dishonours them should be
punished."
Ibn Taimiyyah confirms, in Sharh-ul-'Aqidah Al-Wasitiyyah, the
consensual belief of the Ahl-us-sunnah wal-jama'ah of the entire Ummah
of the Holy Prophet Muhammad
relating to the mutual disagreement
of the Companions:
وَيُمُسِكُونَ عَمَّا شَجَرَ بَيْنَ الصَّحَابَةِ وَيَقُوُلُونَ هذِهِ الْأَثَّارُ الْمَرُوِيَّةُ فِىُ مَسَاوِيُهِمُ مِنْهَا
مَاهُوَ كِذُبٌ وَ مِنْهَا مَازِيْدَ فِيْهَا وَنُقِصَ وَغُيِّرَ وَجُهُهُ، وَالصَّحِيحُ مِنْهُ هُمْ فِيْهِ مَعْذُوُرُوْنَ
إِمَّا مُجْتَهِدُوْنَ مُصِيبُوْنَ وَاما مُجْتَهِدُوْنَ مُخْطِئُونَ، وَهُمْ مَعَ ذلِكَ لَا يَعْتَقِدُوْنَ آَنَّ كُلّ
وَاحِدٍ مِّنَ الصَّحَابَةِ مَعْصُوُمٌ مِّنُ كَبَائِرِ الْإِثْمِ وَصَغَائِرِهِ بَلْ يَجُوُزُ عَلَيْهِمُ الذُّنُوُبُ فِى
الْجُمُلَةِ وَلَهُمُ مِّنَ الْفَضَائِلِ وَالسَّوَابِقِ مَايُوُجِبُ مَغْفِرَةً مَا يَصُدُرُ مِنْهُمْ حَتّى أَنَّهُمْ
يُغْفَرُلَهُمْ مِّنَ السَّيِّئَاتِ مَالاَ يُغْفَرُ لِمَنُ بَعْدَهُمُ.
"Ahl-us-sunnah wal-jama'ah observe silence relating to matters
in which the noble Companions mutually disagreed. According
to them, the position of the narratives that find fault with them
may be summarized as follows: Some of them are absolutely
false whilst others have been distorted or perverted. Reports
that are authentic have a plausible explanation, (because they
did what they did on the basis of 'ijtihad' which Shari'ah
recognizes). If they reached the right conclusion (by exercising
reasoning), they would be rewarded doubly; and if they arrived
at an incorrect conclusion (by exerting effort to derive the law
on an issue by expending all the available means of interpreting
at the jurist's disposal and by taking into account all the legal
evidences related to the issue,) they are still excused (and
deserve a single reward). Despite this situation, the Ummah
does not believe that every Companion is innocent, infallible or
sinless. In fact, it is possible for them to commit sins - major or
minor, but their virtues and great services to Islam are such
that they demand forgiveness. The scope of their forgiveness
and pardon would be so wide that the later members of the
Ummah would not have such a wide scope."
A detailed account of the status of the sahabah is given in Surah
Al-Fath under verse [29]. I have written a book entitled magam-e-sahabah

316
Surah Al-Hadid 57 : 12 - 19
in which I have collected relevant Qur'anic verses and Prophetic
Traditions pertaining to the status of the Companions. This book has
already been published. The Ummah is unanimous on the point that all
the blessed Companions are impartial, unbiased, reliable and worthy of
confidence. The book deals elaborately with their disagreements and the
civil wars that took place among them. It deals with the status of the
historical narratives and their true place in critical study. Some of these
issues to the degree necessary have been included in the commentary of
Surah Muhammad and Surah Al-Fath. Please refer to the relevant
sections there. Allah's help is sought and on Him is our reliance!
Verses 12 - 19
يَوْمَ تَرَى الْمُؤْمِنِينَ وَالْمُؤْمِنْتِ يَسُغِى نُوْرُهُمُ بَيْنَ آَيْدِيْهِمْ وَ
بَيْمَانِهِمْ بُشْرِيكُمُ الْيَوْمَ جَنّتٌ تَجْرِىُ مِنْ تَحْتِهَا الْأَنْهُرُ لحِدِيْنَ
فِيْهَا ذِلِكَ هُوَالْفَوْزُ الْعَظِيمُ ﴿٢﴾ يَوْمَ يَقُوْلُ الْمُنْفِقُونَ وَالْمُنْفِقْتُ
لِلَّذِيْنَ امَنُوا انْظُرُوْنَا نَقْتَبِسُ مِنْ نُوْرِكُمَُ قِيْلَ ارْجِعُوا وَرَاءَكُمْ
فَالْتَمِسُوا نُورًا فَضُرِبَ بَيْنَهُمُ بِسُوْرٍ لَّهْ بَابٌ + بَاطِنُهُ فِيْهِ الرَّحْمَةُ
وَظَاهِرُهُ مِنْ قِبَلِهِ الْعَذَابُ ﴿٢٣﴾ يُنَادُوْنَهُمُ آلَمُ نَكُنُ مَّعَكُمُ - قَالُوا
بَلَى وَلَكِنَّكُمْ فَتَنْتُمُ أَنْفُسَكُمُ وَتَرَبَّصْتُمْ وَارْتَبْتُمُ وَغَرَّتْكُمُ الْآَمَانِىُّ
حَتَّى جَآءَ أَمْرُ اللّهِ وَغَرَّكُمُ بِاللّهِ الْغَرُوُرُ ﴿١٤﴾ فَالْيَوْمَ لَا يُؤْخَذُ
مِنْكُمْ فِدْيَةٌ وَّلَا مِنَ الَّذِيْنَ كَفَرُوْا مَاؤُكُمُ النَّارُه هِىَ مَوْلِكُمُـ
وَبِئْسَ الْمَصِيْرُ ﴿١٥﴾ آلَمُ يَأْنِ لِلَّذِيْنَ امَنُوْا أَنْ تَخْشَعَ قُلُوْبُهُمْ
لِذِكْرِ اللهِ وَمَا نَزَلَ مِنَ الْحَقِّ " وَلَا يَكُوْنُوا كَالَّذِيْنَ أُوْتُوا الْكِتَبَ
مِنُ قَبْلُ فَطَالَ عَلَيْهِمُ الْآَمَدُ فَقَسَتْ قُلُوْبُهُمُ ، وَكَثِيْرٌ مِّنْهُمُ فسِقُونَ
١٦﴾ إِعْلَمُوا أَنَّ اللَّهَ يُحْيِ الْأَرْضَ بَعْدَ مَوْتِهَا ، قَدْ بَيِّنَّا لَكُمُ الْأَيْتِ
لَعَلَّكُمْ تَعْقِلُونَ ﴿١٧﴾ إِنَّ الْمُصَّدِّقِيْنَ وَالْمُصَّدِّقْتِ وَأَقْرَضُوا اللهَ

317
Surah Al-Hadid 57 : 12 - 19
قَرْضًا حَسَنًا يُضْعَفُ لَهُمْ وَلَهُمُ اَجُرٌ كَرِيُمٌ ﴿١٨﴾ وَالَّذِيْنَ امَنُوا بِاللّهِ
وَرُسُلِّةَ أُولَئِكَ هُمُ الصِّدِيْقُوْنَ هُ وَالشُّهَدَآءُ عِنْدَ رَبِّهِمُ - لَهُمْ
أَجْرُهُمُ وَنُوْرُهُمُ ، وَالَّذِيْنَ كَفَرُوْا وَكَذَّبُوا بِتِنَا أُولَئِكَ أَصُحِبُ
a
الْجَحِيمِ ﴿١٩﴾
On the Day when you will see the believing men and the
believing women, their light proceeding in front of them
and to their right hands, (it will be said to them,) "Good
news for you today! Gardens beneath which rivers flow,
to live therein for ever! That is the great achievement,
[12] the Day when the hypocrite men and hypocrite
women will say to those who believe, "Wait for us, so
that we may have a share from your light.", it will be
said (to them), "Go back to your rear, and search for
light." Then a wall will be placed between them, which
will have a gate. In its inner side, there will be the
divine mercy, while towards its outer side, there will be
the divine punishment. [13] They (the hypocrites) will
call out to them (the believers), "Were we not with you?"
They will say, "Yes, (you were,) but you led your souls
to a wrong way, and kept waiting (for an evil end to the
Muslims), and remained in doubt, and were deluded by
fancies, until Allah's command came to pass, and you
were deceived about Allah by the Big Deceiver (Iblis).
[14] So, no ransom will be accepted from you today, nor
from those who disbelieved (openly). Your abode is the
Fire, and it is an evil end." [15] Has the time not yet
come for those who believe that their hearts should be
humble for the remembrance of Allah and for the truth
that has descended (through revelation)? And they must
not be like those to whom the Book was given before,
but a long period passed on them (in which they did not
repent), therefore their hearts became hard, while
many of them were sinners. [16] Know well that Allah
revives the land after its death. We have made the signs
clear for you, so that you may understand. [17] Surely
those men who give sadaqah (charity) and those women
who give sadaqah and have advanced a good loan to
Allah, for them it will be multiplied, and for them there
is a noble reward. [18] And those who believed in Allah
and His Messengers, it is they who are the siddiqs (the
most righteous after prophets) and the shuhada'

318
Surah Al-Hadid 57 : 12 - 19
(martyrs) in the sight of your Lord. For them shall be
their reward and their light. And those who disbelieved
and rejected Our verses - those are the people of the
Hell. [19]
The Believers will be awarded Light on the Day of Resurrection
On the Day when you) يَوْمَ تَرَى الْمُؤْمِنِينَ وَالْمُؤْمِنْتِ يَسُغَى نُوُرُهُمُ بَيْنَ اَيْدِيْهِمْ وَ بِأَيْمَانِهِمُ
will see the believing men and the believing women, their light
proceeding in front of them and to their right hands, .... 57:12) "The day'
refers to the 'Day of Resurrection'. The fact of 'light running before them'
will take place just prior to people's passing over the bridge of sirat. The
details are given in a Tradition reported by Sayyidna Abu Umamah
Bahili 40. Ibn Kathir has cited it on the authority of Ibn Abi Hatim. The
Tradition is lengthy. It recounts that Sayyidna Abu Umamah Bahili
attended a funeral in Damascus. When it was over, he reminded people
about death, the grave, the Resurrection and the Hereafter. A few of the
statements are reproduced below in translation:
"Then you will be transferred from the graves to the plane of
gathering where there will be different stages and spots to stand
or wait. Then there will come a stage when some faces will
brighten up and others will be darkened by the Divine
command. Then there will come a stage when people - believers
and non-believers - all will assemble on the Plane of Gathering.
An intense darkness will prevail and nobody will be able to see
anything. Thereafter light will be distributed. (Another report of
Ibn Abi Hatim, reported by Ibn Kathir, which he narrates on
the authority of Sayyidna 'Abdullah Ibn Mas'ud 4
says that
each believer will receive the light commensurate with his
deeds; some will have light as large as a mountain, some as a
date tree, some as big as the height of a man. The least among
them will have a light as big as his index finger; it will lit at
times and extinguished at other times.) Sayyidna Abu Umamah
Bahili
é then went on to say that the hypocrites and the
infidels would not receive any light. The Holy Qur'an
exemplifies it thus:
أَوْ كَظُلُمْتٍ فِىُ بَحْرٍ لُّجِّ يَّغُشِبهُ مَوْجٌ مِّنُ فَوْقِهِ مَوْجٌ مِّنُ فَوْقِهِ سَحَابٌ ظُلُمُتٌ بَعْضُهَا فَوْقَ بَعْضٍ
إِذَا اَخرَجَ يَدَهُ لَمُ يَكَدُ يَرْبِهَا وَمَنْ لَّمُ يَجْعَلِ اللَّهُ لَهُ نُوْرًا فَمَا لَه مِنْ نُوْرٍ
'or their deeds are like layers of darkness in a vast deep sea
overwhelmed by a wave, above which there is another
wave-layers of darkness, one above the other. When one puts
forth his hand, he can hardly see it. And the one to whom Allah
does not give light can have no light at all." (24:40)
From this narration, it is learnt that the infidels and the hypocrites

319
Surah Al-Hadid 57 : 12 - 19
will be deprived of the light from the very beginning point where Allah
will distribute light to the believing men and women after the intensely
dark spot. But Țabrani reports a Tradition on the authority of Sayyidna
Ibn 'Abbas 4ee that the Messenger of Allah g said:
"Allah will send light to every believer at the bridge, and also to
every hypocrite, but when the hypocrites reach the bridge, their
light will be snatched away."(Ibn Kathir)
This shows that the hypocrites will initially receive light, but when
they reach the bridge, they will be deprived of it. Be that as it may,
whether they will be deprived of light initially or it will extinguished later
on after receiving it at an earlier stage, they will plead to the believers:
'Please wait for us! Let us take advantage of your light, because we were
with you in the world when we performed salah, paid zakah, performed
Hajj and even participated in jihad expeditions?' The request will be
declined. The rejoinder to this plea is forthcoming in full details. It is in
keeping with the characteristic of the hypocrites that they should first be
shown the light, then it should be extinguished to leave them in total
darkness, just as they behaved deceitfully in the world, as the Qur'an
states:
يُحدِعُونَ اللهَ وَهُوَ خَادِعُهُمْ
Surely, the hypocrites [try to] deceive Allah while He is the One
who leaves them in deception ... [4:142]
Imam Baghawi says that 'deception' here means that first the light
will be sent to them, but it will be snatched away from them just in the
nick of time when they will be needing it most crucially. At that crucial
moment, the believers too will fear lest their light should be snatched
away. As a result, they would implore thus:
يَوْمَ لَايُخْزِى اللهُ النَّبِىَّ وَالَّذِيْنَ آمَنُوا مَعَهُ نُوْرُهُمُ يَسْغَى بَيْنَ آَيْدِيُهِمْ وَبِأَيْمَانِهِمْ
يَقُوْلُوْنَ رَبَّنَا آَتْمِمُ لَنَا نُوْرَنَا، وَاغْفِرْلَنَا ◌ِنَّكَ عَلىْ كُلِّ شَىْءٍ قَدِيْرٌ.
" ... on the Day when Allah will not disgrace the Prophet and
those who believed with him. Their light will run before them
and to their right hands. They will say, "Our Lord, perfect for
us our light, and forgive us. Indeed you are powerful over every
thing." [66:8] (Mazhari)
Muslim, Ahmad and Darqutni record on the authority of Sayyidna
Jabir Ibn 'Abdullah the Prophetic Hadith that at first, light will be given

320
Surah Al-Hadid 57 : 12 - 19
to both believers and hypocrites, but when the latter would reach the
bridge, it will be snatched away from the hypocrites.
Mazhari reconciles the two versions thus: There are two types of
hypocrites, one of whom appeared in the time of the Holy Prophet .
This type will be treated like the infidels. The non-believers will not
receive light from the very outset. Likewise, the hypocrites of the time of
the Holy Prophet
will be deprived of the light from the very outset. The
second type of hypocrites appeared after the time of the Holy Prophet
but they cannot be so called in the true sense of the word because
revelation ended with the departure of the Holy Prophet
and without
definitive evidence on the basis of revelation no one can be labeled,
identified or classified as a munafiq [hypocrite]. The munafiq manifests
the form of a man of faith in his outward practice, but his inner
dimension is completely devoid of faith and belief. There is no way of
knowing this for common people. However, Allah is fully aware of his
inner and outer dimensions. He will treat each one accordingly. The
munafiqs will be shown the light in the beginning, but when they would
arrive at the bridge, their light will be put out and they will be groping in
total darkness.
In this category of munafiqs fall those people of this Ummah who
distort the Qur'an and Hadith twisting their meanings to suit their own
purposes. We seek Allah's refuge from it.
Causes of Light and Darkness on the Plane of Gathering
Tafsir Mazharī, on this occasion, has, on the basis of Qur'an and
Hadith, described the causes of light and darkness on the Plane of
Gathering. Below, we reproduce those causes the knowledge of which is
more important than pure academic research, in the hope that Allah will
grant us light:
[1] The Messenger of Allah
said: "Give glad tidings to those who go
to the mosque in the darkness of night that they will receive perfect light
on the Day of Judgment." (Reported by Abu Dawud and Tirmidhi from Buraidah
6, and Ibn Majah from Anas 4%. This Hadith is also reported by Sahl Ibn Sa'd, Zaid
Ibn Harithah, Ibn 'Abbas, Ibn 'Umar, Harithah Ibn Wahb, Abu 'Umamah,
(رضى الله عنهم أجمعين Abu-ad-Darda', Abu Musa, Abu Hurairah, A'ishah
-