Independence Of The Soul
 

The verse clearly states that the angels take, and carry off the soul of man from his body; which implies that, death is not annihilation or non-existence. The angels will take the soul of the deceased, which is in fact his real existence, and the principle and main part of him, to another world to live there until resurrection.

(( 100 ))

100- WHOEVER EMIGRATES IN THE WAY OF ALLAH, WILL FIND IN EARTH MANY REFUGES AND ABUNDANCE. AND WHOEVER LEAVES HIS HOME, EMIGRATING TO ALLAH AND HIS MESSENGER, AND DEATH OVERTAKES HIM, HIS REWARD IS FALLEN ON ALLAH, AND ALLAH IS THE FORGIVER. THE COMPASSIONATE.

THE COMMENTARY
EMIGRATION IS A CONSTRUCTIVE ISLAMIC INSTRUCTION
(VERSE NO. 100)


Following the argument about those, who, due to their short comings, failed to perform the commandment of emigration, and consequently were undergone many difficulties and misfortunes, here again with decisiveness the importance of emigration is notified to them in two phases: The verse firstly points at the material bounties and blessings that the emigrant may obtain in this present life: ``Those who emigrate in the way of Allah will find many refuges and safe and secure places to live in, and they also may find extensive provisions and facilities for living.''

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In the second stage, the verse gives an account of the moral and spiritual consequences of their emigration: ``Whoever leaves his house to emigrate in the way of Allah and His Messenger, and death overtakes him, God is responsible for him; and his reward is fallen upon Allah.''

In any way or any case, the emigration is a victory and a high gain for the emigrant. Emigration is a common natural law observed by a great many of the creatures. There are so many emigrant birds in the nature that when they find their life in danger somehow, they move on, and emigrate to another place where they can be safe and secure. It is also worthy of note that emigration (HIJRAT) from Mecca to Medina has become the origin of the current dating system for giving dates of the Islamic era.

From Islamic point of view; emigration is not limited to the movement from a local position to a distant place. It rather includes all the useful changes from one state and situation to another. First of all the emigration must occur in our innerside, by which we must move from bad to good, and from wrong to right. We must keep away from evil company where we cannot put him down; but we then have to organize a position from which we may assault evil and its darkness. We must emigrate from sinning and go to the rank and position of doing good through our migrations.

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101- AND WHEN YOU TRAVEL IN THE EARTH, THERE IS NO FAULT IN YOU TO SHORTEN SOME OF THE PRAYER, IF YOU FEAR THE UNBELIEVERS MAY AFFLICT YOU, THAT THE INFIDELS ARE OPEN ENEMY TO YOU.

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THE COMMENTARY

TRAVELLER'S PRAYERS (VERSE NO. 101)


Permission is given to Muslims to shorten their prayers when they are on journey. The practice of the prophet shows that; danger is not an essential condition for shortening the prayers during the journey. It might have been so in the first cases, because almost all the journeys of Muslims during the prophet's life time were full of danger!

Some commentators believe that the permission at first was due to fear and danger, and later it was extended and became a common instruction to cover all sorts of journeys with fear, or without. After all, the commandments about such prayers that are performed in fear and dangerous states, are issued through the next verse. Now almost all sects of Muslims shorten their prayers when they are on journey. The apostle himself used to reduce the prayers of noon, after noon, and night, from their usual four units to only two units, when he was travelling. This is an order, and a favour of God to passengers on their journey.

(( 102 ))

102- AND WHEN YOU ARE AMONG THEM CONDUCTING THEIR PRAYER, LET A PARTY OF THEM STAND UP WITH YOU TAKING THEIR ARMS WITH THEM. WHEN THEY PROSTRATED (HAVE THEIR PRAYER FINISHED) LET THEM TAKE THEIR POSITION IN THE REAR OF YOU, AND LET ANOTHER PARTY WHO HAVE NOT PRAYED, COME UP AND PRAY WITH YOU. THESE TOO,

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SHOULD TAKE THEIR ARMS AND PRECAUTIONARY MEASURES. THE INFIDELS WISH YOU TO BE HEEDLESS OF YOUR WEAPON AND YOUR BAGGAGE TO MAKE AN ASSAULT ON YOU AT ONCE.

THERE IS NO BLAME ON YOU IF YOU PUT AWAY YOUR ARMS WHEN YOU ARE ANNOYED BY RAIN, OR IF YOU ARE SICK, BUT HAVE WITH YOU, YOUR PRECAUTIONARY MEANS. (SUCH AS YOUR HELMET AND YOUR CHAIN MAIL) ALLAH HAS PREPARED FOR THE UNBELIEVERS A HUMILIATING PUNISHMENT.

THE COMMENTARY
OCCASION OF REVELATION. (VERSE NO. 102)


The prophet in accompany with a great many Muslims, set out of Medina with the intention of performing the rites of pilgrimage in Mecca. When they reached a land named HUDAYBIYEH, near the sacred town, the Meccan idolaters became aware of the prophet's approach, and decided to prevent them coming nearer.

They mobilized a battalion, consisting of two hundred warriors commanded by KHALID- IBN- VALID, to stop Mohammad and his followers to come closer. KHALID concealed his forces behind the hills and beyond the rocks, waiting for the afternoon prayer to keep the Muslims busy in worship of God, so that they might make an assault on them at once to defeat them unexpectedly and by surprise attack. To this effect the above verse which is known as the verse of fear, revealed.

THE PRAYER IN FEAR

The congregational prayer in danger and fear and close to enemy, rests on the principle that the congregation should be divided

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into two parties. Then those prayers that consist of four units (RAK'AT) are reduced to only two units. One party prays while the second party watches the enemy or attends the fights. The first party rehearse one unit of the prayer with the Imam, (HE WHO CONDUCTS THE PRAYER) and for the second unit they do it themselves and individually. When their prayer is finished they return urgently to the battle field, to release another shift to come and do the prayer in the same way.

They all perform half of their pryer congregationally and the other half individually. Other methods of performance have also been recommended according to circumstances, that was actually done by the prophet at different times, but the above mentioned method is the most common way of doing that. Anyhow, in such prayers, all precautions are to be observed to prevent a surprise attack by the enemy.

Therefore it is ordered that even in the prayer the armour and arms should be on, except when rain and illness is likely to cause inconvenience.

(( 103 ))

103- THEN WHEN YOU HAVE FINISHED THE PRAYER, REMEMBER ALLAH STANDING, SITTING, AND ON YOUR SIDES. THEN WHEN YOU ARE SECURE, PERFORM THE PRAYER, THAT THE PRAYER IS A DUTY INCUMBENT ON THE BELIEVERS, TO BE PERFORMED AT APPOINTED TIME.

THE COMMENTARY
THE IMPORTANCE OF PRAYER (VERSE NO. 103)


The prayer is so important a duty made incumbent upon the believers that even in the warfare it is not raised. After performing his

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reduced prayer in fear and danger, the warrior has to remember his Lord in his various condition of standing, sitting, or laying on his sides. It then implies that it is not fit for man to forget his Lord at any time even after his prayer. He has to celebrate the praise of God also in his rest and leisure; and during his working too, he should be hand in work and heart with God.

Some people have objected saying: ``True, that the prayer is a useful deed both for body and soul, and a good means of connection and moving nearer to God; but why would it be performed in a stated time, and not in man's leisure?'' Such people should know that in every phase of life, especially in educational, and spiritual training, order and discipline is a main factor, and an important principle.

(( 104 ))

104- AND SLACKEN NOT IN FOLLOWING THE ENEMY. IF YOU HAVE SUFFERED, THEY TOO HAVE SUFFERED, AND YOU EXPECT FROM ALLAH THAT THEY DO NOT EXPECT, AND ALLAH IS THE WISE KNOWER.

THE COMMENTARY
OCCASION OF REVELATION. (VERSE NO. 104)


At the end of the battle of Ohud, when the Muslims fled in confusion and disorder, so that seventy of them were martyred and many wounded, the prophet, and a few of his companions who had not run away, stationed on the hill.

It then so happened that ABUSOFYA"N the commander of the heathens stood at the foot of the hill and shouted:

O, Muhammad! A day was for you, and to-day is for us! In the battle of Badr you killed my people, and to-day I killed yours.''

The prophet ordered one of his companions to answer him. The

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Muslims shouted in answer to him: ``Never is our conditions alike! Our Murders are in Paradise and your murders are in Hell!'' ABUSOFYAN shouted again: ``The great idol, OZZA, belongs to us, and you have no idol to support you.'' The Muslim answered with the prophet's instruction: ``Allah is our Lord and protector while you have no one to protect you.''

The lesson that we may take here is: ``When in to- day's world we see Muslims so much afflicted under the pressures of their enemies, with so many troubles and misfortunes, we ought not abandon to despair. We rather have to commit ourselves to the care of Allah and strive harder, and make use of the same means and weapons that our enemies use against us, and be hardy and active in solving our own problems.'' What a nice poem is composed by Shakespeare in this relation:

Cease to lament for that thou canst not help, And study help for that which thou lament, est.

COMMENTS

Following the verses of strive (JIHA"D) and emigration, we come to the verses of prepration and encouragement. If we have to endure some hardship in our affairs, the faithless too has to suffer that much of hardship, and more than that for having no faith in receiving divine support.

In all our affairs, our faith in God, is a source of power for us and we expect some mysterious help from the heavens!

(( 105 )) 105- WE HAVE SENT DOWN THE BOOK TO YOU IN TRUTH, IN ORDER TO JUDGE BETWEEN THE PEOPLE BY MEANS OF THAT WHICH ALLAH HAS SHOWN YOU, AND ADVOCATE NOT THE BETRAYERS.

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(( 106 )) 106- AND BEG ALLAH'S PARDON, THAT ALLAH IS COMPASSIONATE FORGIVER.

THE COMMENTARY
OCCASION OF REVELATION. (VERSE NO. 105 & 106)


The chain mail of a Helper was stolen in a battle- field. A nominal Muslim, named Ta'ima from the tribe of BANIABRIGH, who was given to all sorts of evil deeds was accused of the theft, and he had indeed stolen the armour. The case was referred to the prophet for judgement. When Ta'ime felt the danger of infamy and public disgrace; he planted the stolen armour into the house of a Jew, where it was found by Ta'ima's hint. The Jew denied the charge, but due to the testimony and open attestation of some of the elders, the real thief was acquitted of the theft, and the poor guiltless Jew was accused and condemned! After that the above verse came down and disclosed the truth, so that the Jew was acquitted according to the principles of justice guided by Allah, and the real thief was condemned.

DON'T SUPPORT BETRAYERS

Through this verse, God informs His Messenger that He has sent down the book in truth to him to judge between people with justice. It also warns the prophet not to support or advocate a traitor who betrays confidences and trusts. Though the immediate addressing of the verse is to the Messenger of God, yet it is evident that the verse consists of a general commandment to all people, in order to observe justice in their judgements, because to do it otherwise, is to leave justice.

(( 107 )) 107- AND DO NOT PLEAD ON BEHALF OF THOSE WHO BETRAY THEMSELVES, THAT ALLAH LOVES NOT THE SINFUL BETRAYER.

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(( 108 ))

108- THEY HIDE THEIR (EVIL DEEDS) FROM PEOPLE, BUT HIDE IT NOT FROM ALLAH, AND HE IS WITH THEM WHEN THEY MEDITATE AT NIGHT DISCOURSE, THAT WHICH HE LIKES IT NOT; AND ALLAH ENCOMPASSES ALL THAT THEY DO.

(( 109 ))

109- HERE YOU ARE THOSE WHO PLEAD FOR THEM IN THIS WORLD'S LIFE, BUT WHO PLEADS FOR THEM WITH ALLAH, ON RESURRECTION DAY, OR WHO WILL BE THEIR DEFENDER?

THE COMMENTARY
VERSE NO. 107109


These verses are to forbid us to support those who betray themselves and souls. In the cause of the revelation that was mentioned above, the betrayal was charged on others, and Ta'ima had put the blame that he deserved, upon a guiltless Jew, but here the verse turns, THE OTHER - to - THEMSELVES, which implies that whatever of bad or good we do, its reflection will return back to our own self and soul. If we do good to others, as a matter of fact, we do it to our own self and soul, and if we do bad to others, its consequences will be reflected back to us.

Another point that is worthy of note here is that; those who have betrayed themselves, or others, for the first time, must be given a chance to repent and an opportunity to amend themselves. But if they were found continuing with betrayal, then they are to be dealt with

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otherwise, and according to the principles of justice, which is taught by Allah. This is the stage wherein the betrayers are not ashamed of God, but they are ashamed of people! of course their plots are fully known to God, and if He allows them to betray, is not because God has not full control over them. It may rather depend on the general plan of God of which we may see only a small part.

(( 110 )) 110- AND HE WHO DOES EVIL, OR OPPRESSES HIS SOUL, THEN HE BEGS ALLAH'S PARDON, HE SHALL FIND ALLAH COMPASSIONATE FORGIVER.

(( 111 )) 111- AND HE WHO EARNS A SIN, HE ONLY EARNS IT AGAINST HIMSELF AND ALLAH IS THE WISE KNOWER.

(( 112 )) 112- AND HE WHO EARNS A FAULT OR A SIN, AND CHARGES AN INNOCENT WITH IT, HE HAS CARRIED A CALUMNY AND MANIFEST SIN.

THE COMMENTARY
VERSE NO. 110112


Following the arguments about betrayal and calumny; in these three verses; three cases are considered, and three general instructions are issued on them:

1- The way to repentance is always open, and if you do wrong and evil, but cease and repent, the Lord God who is the Most Compassionate Forgiver will pardon you.

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2- If you do ill and evil, but stop not doing that, and repent not, you will have to suffer the full spiritual and material consequences of your deeds.

3- Calumny is counted as a very great and heinous sin. If you do something bad, and impute it to another one who is innocent, your original guilt remains with the addition of the consequences of your false accusation, and the offense that you have maliciously charged on the other.

THE CRIME OF CALUMNY

Slander, or accusing some body of calumny, is one of the ugliest deeds condemned by Islam. The prophet Mohammad (AS) has said: ``Whoever makes a false statement, intending to damage the reputation of a believing man or woman, or who says something untrue about them, in Dooms Day, Allah will set him upon a hill of fire, to get rid of the responsibilities of what he has forged.''

(( 113 ))

113- AND WERE IT NOT FOR ALLAH'S GRACE UPON YOU AND HIS MERCY, A PARTY OF THEM TRIED TO LEAD YOU ASTRAY; BUT THEY WILL ONLY LEAD THEMSELVES ASTRAY, AND THEY WILL HARM YOU NOT ANYTHING. AND ALLAH HAS SENT DOWN TO YOU THE BOOK AND WISDOM, AND TAUGHT YOU WHAT YOU KNEW NOT; AND ALLAH'S GRACE ON YOU HAS BEEN GREAT.

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THE COMMENTARY
VERSE NO. 113


This verse points to another phase of the advent of Ta'ima of ABIRAGH who, imputed his theft upon a Jew. ``A party of them tried to lead you astray, but they only lead themselves astray, and they can harm you nothing.'' They intended to charge a guiltless Jew with their own guilt, through the judgement of the prophet, but due to the Grace and Mercy of God upon His Messenger, the calumniators failed to do so. Among the Grace of God upon His prophet and His Mercy, is the Book and Wisdom that Allah has taught him what he knew it not, and whatever he needed for his guidance and leadership. They did try to mislead the prophet in the judgement but they failed because, God was with His Messenger, and the Messenger with his Lord. So their evil turned upon themselves, and they led only themselves to the wrong way, and could not harm the prophet the all.

THE INFALLIBILITY OF THE PROPHET.

The above verse is among those that are used to prove the innocence and the infallibility of the prophets. Because of their critical duty of guidance and leadership, Allah bestows on them His Grace and Mercy. God Keeps them aloof of sinning and doing wrong or to judge with unjustice. Allah Has given them the Scripture and Wisdom, and has taught them what they knew it not; and by His especial care, God has insured them against all sorts of erring and evil: ``They tried to lead you astray, but they will lead themselves astray.''

(( 114 )) 114- NO GOOD IS THERE IN MUCH OF THEIR CONSPIRACIES, (AND THEIR PRIVATE MEETINGS) EXCEPT FOR HIM, WHO BADE TO CHARITY OR GOODNESS, OR RECONCILIATION BETWEEN PEOPLE. AND WHOEVER DOES THAT SEEKING ALLAH'S CONSENT, SOON SHALL WE GIVE HIM A GREAT REWARD.

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THE COMMENTARY
WHISPERS (VERSE NO. 114)


The Arabic `NAJWA' literally means whisper, with other shades of meaning such as conspiracy and secrecy, and generally to speak covertly in criticism or plots. Usually it is used for evil purposes, acts, or motives, because the person who insists to hide his words and acts, must be ashamed, or in fear, of revealing them! So has the Glorious Qura"n disapproved it saying: ``There is no goodness in much of their whispers or conspiracies.'' There are exceptions in this case too, as there are most probably in most of the affairs: As an instance given in the verse; doing a deed of charity in which publicity may damage the prestige and reputation of the recipient, whom you have to consider his feelings. Another case of exception here, is where there is a delicate question of reconcilition between people, when the case is nervously sensitive and irritable. After all, whispering, and secrecy in the presence of a number of people may raise suspicions and even create pessimism with the effect of depressing the others. Therefore, Islam disapproves of secrecy and enjoins all our consultations and acts, to be open and frank.

(( 115 ))

115- AND WHOEVER CONTENDS WITH THE MESSENGER AFTER THE GUIDANCE HAS BECOME CLEAR TO HIM, AND FOLLOWS A WAY OTHER THAN THAT OF THE BELIEVERS, WE SHALL LEAD HIM IN THE WAY THAT HE HAS FOLLOWED, AND JOIN HIM TO THE HELL, AND A BAD HOMECOMING.

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THE COMMENTARY
OCCASION OF REVELATION. (VERSE NO. 115)


We related in the case of the last verses, the event of Ta'ima of ABIRAGH, who imputed his theft on a guiltless Jew! After his social disgrace, instead of repenting and returning to the straight path, and amending his deeds through penitence; he recanted and became apostate, and openly abandoned his religious belief and hence the verse revealed.

COMMENTS

When a person goes wrong, and does evil deeds; he has two ways in front of him to follow: Either to repent and amend his way and words and deeds, or else; obstinately insist and hold his wrong conduct firmly. Those who don't mind to ponder over their destiny and end, will naturally remain firm and steadfast in their errings. This will have bad consequences that reflect as misfortune upon them, and they have no one to blame for what their own hands send forth for them: Whoever contends with the Messenger, after the guidance has become clear to them, and follows a way other than that of the believers, we shall lead him in his chosen way of evil, until he joins the Hell, which is the worst abode and refuge.''

REASONING BY CONSENSUS (COLLECTIVE OF OPINION)

Our religious jurisprudents deduce our religious laws from four main sources namely, 1) QURA"N 2) Prophet's methodical way or saying. 3) Wisdom and 4) Consensus. The above verse (No. 115) is among those that confirms the use of consensus for deriving a religious law where it says: Whoever follows a way other than that of the believers, we shall lead him in the way that he has chosen, and join him to the Hell and a bad homecoming.'' Therefore, according to the verse, the way or the method that the believers have taken, and agreed collectively upon, is a basic principle of Islamic jurisprudents. In religious technical terms, this reasoning is based on consensus or collective opinion, and is called EJMA"E.

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(( 116 )) 116- ALLAH WILL NOT FORGIVE POLYTHEISM, AND FORGIVES LOWER THAN THAT (OF MAJOR SINS) FOR WHOM HE WILL.

AND HE WHO ASSOCIATES ANYTHING WITH ALLAH, HE HAS INDEED STRAYED A FAR STRAYING.

THE COMMENTARY POLYTHEISM IS AN UNFORGIVABLE SIN (VERSE NO. 116)

In the same chapter, the same matter and meaning was brought with a little literally difference in verse No. 48: Allah will not forgive that partners be associated with Him, but forgives whatever under that for whom He will. And he who associates any with Allah, has indeed forged a great sin.'' Sins are similar to diseases by nature. As far as the sickness has not attacked the central point, and the capital of the body, which we take it to be the brain, our natural defensive power of the body may overcome the illness. But when the microbes manage to attack and vanquish the original point of resistance, the patient has no other way but to die! So is the blasphemy of polytheism which will disable the most sensitive point or centre of the soul, rendering it motionless.

The foolishness of puting up God's creatures in rivalry against Him, and associating partners with the creator of the universe, will attack the source and essence of our spiritual life.

But if the blasphemy is due to ignorance, and is followed by sincere repentance and amendment, God's Mercy is never closed. We know that almost all the foremost Muslims were polytheists, heathens, and idolaters. But through the guidance of Mohammad the Messenger of God, they sincerely repented, and amended themselves, and testified the oneness of God.

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(( 117 )) 117- THEY CALL NOT BESIDES HIM EXCEPT FEMALES, (DEITIES) AND PRAY NOT BUT TO THE REBEL SATAN.

(( 118 )) 118- ALLAH CURSED HIM. AND HE SAID I WILL TAKE A CERTAIN SHARE OF YOUR SERVANTS. (TO SERVE ME)

(( 119 )) 119- AND I WILL LEAD THEM ASTRAY, AND I WILL FILL THEM WITH VAIN DESIRES, AND I WILL COMMAND THEM AND THEY WILL SLIT THE EARS OF THE ANIMALS. I WILL COMMAND THEM AND THEY WILL ALTER ALLAH'S CREATION. AND WHOEVER TAKES SATAN FOR A FRIEND INSTEAD OF ALLAH, HE HAS INDEED SUFFERED A MANIFEST LOSS.

(( 120 )) 120- HE PROMISES THEM, AND EXCITES IN THEM VAIN DESIRE, AND SATAN DOES NOT PROMISE THEM BUT VANITY. (DECEPTION/ DELUSION)

(( 121 )) 121- THOSE ARE THEY WHOSE ABODE IS HELL, FROM WHERE THEY CAN FIND NO WAY TO ESCAPE.

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THE COMMENTARY

SATAN'S PLOTS (VERSE NO. 117- 121)


Here again the argument is on the polytheism and polytheist, who mainly worship two deities - Females, and Rebel Satan. Some commentators have understood the female here to mean some of the idols that were called by female names. Some of the Pagan Arabs had chosen for their worship some idols with names in feminine gender, like, OZZA - MANAAT - NA", ILEH, or like the famous deity, Venus, who was the goddes of sex, beauty, and carnal pleasures. The next verse points at satan and his plots and purposes who deceives man by vain desires, superstitions, and false fears. Satan managed to obtain God's permission to tempt and deceive man, and this leave was due to the Free Will that God has granted to man. So if man intentionally and willingly do not obey and follow Satan, the devil will have not any force- majeure, or compelling authority over man.

In the next verse we read that God has cursed Satan, and has him outcasted and expelled from the realm of God's Grace and Mercy; because he was so puffed up with arrogance and vanity that he intentionally disobeyed his creator!

The verse then implies that; Satan has sworn to take a certain share of God's servants from among the mankind, assigning them to himself! Other verses elsewhere confirm that Satan's boasting is on that account that the portion of mankind seduced by him will be so corrupted in their nature that they will behave as if they are Devil's servants, and worshippers! Satan has not indeed the power of seducing sincere servants of God, or whom he intends to seduce. He may only lay his trap on the way of some weak minded and capricious persons, who themselves have made a ground for Satan to sow his seeds of evil. He may deceive people with false and vain desires, or delude them to superstitions that proceed from ignorance, unreasoning fears of the unknown, or mysteries. He may entice and allure them by a belief in magic or chance, or the like.

The phrase of the verse (No. 119): ``I will command them to slit the ears of the animal.'' Points at some superstitions that some of the Pagan
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Arabs had. They used to slit the ears of some domestic animals as a mark that they belonged to the idols, and no one had to make use of them or even to touch them!

As for the phrase: ``I will command, and they will alter Allah's creation.'' It may refer to the fact that, man, by his nature through his instinct has been created a Monotheist, and the worshipper of the Only One true God, Who is the creator of the universe. But by various superstitions such as astrology, magic, chance, vain belief in things that do not exist, he is turned away from his one true Lord God! Thus so many natures have been stunted and hindered from normal growth, and are perverted from their original instinct by ignorance- by superstition and by cruel customs. God has created man pure, sincere and godly but devil defaces man's beautiful image.

(( 122 ))

(( 123 ))

123- (SUCH GRACES AND SUPERIORITIES) ARE NOT BY YOUR DESIRES AND NOR BY THE DESIRES OF THE PEOPLE OF THE BOOK. HE WHO DOES EVIL, WILL BE REWARDED FOR IT, AND WILL NOT FIND FOR HIM, APART FROM ALLAH, ANY GUARDIAN, AND NOR A HELPER.

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(( 124 )) 124- AND HE DOES RIGHTEOUS DEEDS, BE IT A MALE OR A FEMALE, AND IF HE (OR SHE) IS A BELIEVER, THEY SHALL ENTER PARADISE, AND THEY WILL NOT BE OPPRESSED AS MUCH AS A SINGLE DATE- SPOT. (i.e. THE LEAST)

THE COMMENTARY
OCCASION OF REVELATION. (VERSE NO. 123- 124)


In MAJMAULBAYA"N and other commentaries, it has been narrated that Muslims and the people of the Scriptures waxed pride and bestowed glory upon one another; the Jew said; we are the elects of God, and the Christian said: our Book GOSPEL and our prophet are older than yours, and the Muslim boasted that the prophet Mohammad is the Seal of the prophets, and our Qura"n is not tampered with like yours, and will remain unaltered until the Day of Doom, and that our religion and sacred Book is of a higher class and the most advanced of all the scriptures.