Rather, Him alone you will call and He, if He wills, shall remove what you call

Him for and you will forget those you associate with Him. [41]

When you try anything then doctor say bas AUB DUA he karo
IKRAMA BIN IBI JAHAL

Six people if found in KAABa GHALAF KILL THEM ikrAMA WAS ONE OF THEM

TIME WAS GIVEN ACCET ISLAM OR LEAVE THE CITY

Ikram left for habsha, in boat--------

Before Ikrima came, the Prophet (pbuh) told those present there, “Ikrima ibn Abu Jahl is coming to
you. Don’t curse his father because the cursing of a dead hurts a living person and does not reach
the dead.”

MUJAHId--Hazrat Abu Bakr Saddiq--munkareene zakat

Accepted Islam 8 hijrah--JANGE YARMOK against romans in 13 hijra--Shaheed

BAAP Ummat ka FAROH--Beta Sahabi

NATURE--BACCHA call Allah-----we teach them about other people--peer

And We did send messengers to communities before you and put them to
hardships and sufferings, so that they may supplicate in humility. [42]
Ulema said that
tadurrao includes two qualities: khushoo and khudoo. Khushoo
means to be
physically humble. Khudoo means to be emotionally humble. You
are
physically and emotionally completely humbled.
Allah says we sent
messengers to nations before you, than we gave those nations a
really hard
time hoping that they could humble themselves in this world before
they have
to humble themselves in the next life. At that time the humility will
be of no
benfit while here humility will be of benefit.

What were the difficulties given to the Quraish? Badr, Uhud,

ahzaab. These
different battles was Allah letting them taste basaa so that they
become
humble.
them. Also clarified in these verses is that Almighty Allah does not send
down His punishment upon any people all of a sudden. Instead, punishments
come at the level of admonitions the purpose of which is to make it possible
for people to shed their heedlessness and take to the
BANI ISRAEL

Famine--Muhammad (p.b.u.h)
 1

Why then, did they not supplicate in humility when Our punishment came
upon them? Instead, their hearts were hardened and the Satan adorned for
them what they were doing. [43]

Non serious attitude--even today there is no guidance for those who are not serious

Deep concept in the Quran is when Shaytan beautifies the deeds of a person. Alot of the Quran talks

about peoples states of mind and the detioration of the character of a person where they get to the

point where they are just a toy for shaytan to play with.
Thistrick of Shaytan is very dangerous, because if falsehood is made to
appear attractive to a person, how would he strive towards achieving the good
and repelling the evil?

Here Allah talks specifically about shaytan

having the ability to beautify deeds to make them seem beautify them. On the one hand this is people

who were opposed to the prophets and shaytan glorified it to them as the cause of saving their

nation/tribe/legacy/honouring our history. Shaytan gave it a beautiful name even though it was a war

against Allah’s messengers so in their minds they think they are fighting for a noble cause.

The people of Thamud were, in fact, the most famous people for their
intelligence, and Shaytan approached them through this door and enticed
them, so they became stubborn and argued and were destroyed,
Later on we will learn this phrase in a different context. Where people want to pursue a path of evil but

they do do some good deeds. People aren’t generally 100% evil they do some good deeds also. But

what shaytan does is make you feel so proud of those few good deeds and beautifies them for you in

your mind so you feel like you have accomplished alot so you don’t feel the need to change your other

behaviour.
This doesn’t only apply to haram actions like adultery, drugs, and alcohol. This ayah also means
something else. When you are doing the work of Islam—da’wah, praying, fasting—but you are doing it

Because he doesn’t care

for the wrong reasons, shaitan beautifies that, too.

about the deed, he only cares that your heart

should be corrupt.
Lexicographers differ over the linguistic root of the word “satan.” The strongest opinion states
that it comes from “shatana” meaning “to be far.” It is for this reason that anyone that distances
man from his Lord is called a “satan.”
 ,
Thereafter, when they forgot the advice they were given, We opened for
them doors of everything until when they became proud of what they were
given, We seized
them suddenly and they were left in despair. [44]

Ist test
Previous communities were tested with hardships and sufferings to see if
these would become the cause of their turning to Allah. But, when they failed
in this test and, rather than turn to Allah and abandon disobedience, became
all the more engrossed in it, then, they were subjected to
a different kind of test.
2nd attempt, 2nd test
The doors of worldly comforts were opened to them. They had everything
they could wish for in the material world so that through these blessings they
could recognize their Benefactor and remember Him. But they, rather than
be grateful to Him, were so lost in the labyrinth(leb-rinth-BOOL BULIAN)of
luxury that they forgot all about the messages and teachings of Allah and His
Messenger. Thus, having traded their souls for the glitter of fleeting
comforts,
they failed in both tests, and their case before Allah became conclusively
established against them.
So, they were seized by the punishment of Allah suddenly which destroyed
them to the last

Gems and food for thought! This is very important. When they ignored the
message of the Messengers of Allah, Allah opened the doors of everything for
them, he opened the doors of opportunity for them and they prospered, their
economy boomed and their conquests increased! But this scenario is like the
“calm before the storm” before a violent storm the weather is serenely calm, so
when they completely forgot what was reminded them and WHILE rejoicing all
that Allah gave them, Allah got them off-guard and they were destroyed and
became utterly hopeless.
Chastity: the state or practice of refraining from extramarital, or especially from all, sexual intercourse.

modesty
 thus the people who did wrong were uprooted to the last

man, and praise be to Allah, the Lord of the worlds. [45]

When they failed in both tests, and

their case before Allah became conclusively established against them.
So, they were seized by the punishment of Allah suddenly which de
stroyed them to the last man. This punishment had come upon earlier
communities too, down from the heavens and up from beneath the
earth, and such mass punishments have come in other ways too which
had reduced whole peoples and nations to ashes.
The people of Sayyidna NOOH A.I were deluged in the great flood which did
not spare
even mountain peaks. The people of 'Ad were hit by an eight-day long
wind storm which left not one survivor. The people of Thamud were
destroyed through a terrifying sound. The entire habitation of the
people of Sayyidna LuT A.S was overturned, the remnants of which
still exist in the west of Jordan in the form of a low lying water level
which is not conducive to the survival of any sea life. Therefore, it is
called The Dead Sea, and also the Sea of LUT.
In short, these were some forms in which Divine punishment befell
past communities as a result of their disobedience destroying whole
nations and peoples in one stroke. However, it has also happened that
such people died away naturally leaving no one behind to remember
them.
Also clarified in these verses is that Almighty Allah does not send
down His punishment upon any people all of a sudden. Instead, pun
ishments come at the level of admonitions the purpose of which is to
make it possible for people to shed their heedlessness and take to the
correct path. We also know from here that the hardship or distress
which is sent to people on the earth as punishment for them, though

outwardly looks like punishment but, in reality, it is not. Instead of

that, it serves the purpose of a wake-up call designed to shake people

out of their heedlessness. As sue), it is nothing but mercy.

that
is, We will make them taste a lesser punishment, leaving the greatest
punishment aside, so that they may return - 32:21.
At the end of verse 42 itself, this element of wisdom finds expres-

4
(SO that they may supplicate in hu
rnility). It means that the hardship inflicted on them during their life
in the present world was really not aimed at punishing them. Since
everyone turns to Allah naturally when in distress, the purpose was to
make people turn to Allah through a little hardship. This tells us that
the hardship or pain which visits a person or group as punishment is,
in a sense, the working of Divine mercy.
which is no place for rewards (Dgrul-Jazz), but a place where one
must do what one should (DZrul-'Amal). What then is the sense of being
punished in this world where good and bad seem to be weighed on

Say, "Tell me, if Allah takes away your hearing and your sights and sets a
seal on your hearts, which god other than Allah can bring it back to you?"
See how We bring forth a variety of Verses, still they turn away. [46]
How blessed is one who has eyes to see, ears to listen & heart sign of life
and center of guidence

And Allah has created you from the wombs of your mothers while you knew nothing,
and gave you ears and eyes and hearts so that you may be grateful (78﴿
These senses are gift of Allah to humanity
All benefits of this world and hereafter you get by using proper use of these senses.

Haven’t you come to understand if Allah took away all your

senses (ability to see, hear) and put a seal on your heart (stop you from
being able to perceive guidance) then who other than Allah will get it back
for you
Repeatition of topics same subject described in a variety of ways so you can
understand

Say, "Tell me if the punishment of Allah comes upon you abruptly or

manifestly, shall any people be destroyed except the unjust?" [47]
Allah says that if a punishment would fall on the
wrongdoers without a warning, so they won’t suspect it and be
destroyed by the punishment when not expecting it,

but even if Allah sent a

punishment openly the wrongdoers cannot escape the wrath of Allah. So there is
no running away from Allah’s punishment, He will get you wherever you are.

Sudden or warning

We will give them a taste of lesser punishment before the greater punishment, so
that hopefully they will turn back. (surah Sajda)

 Signs of minor punishments apper so people can repent & turn back to Allah
Reference
And We do not send the messengers but as bearers of good tidings and
warners. So, whoever believes and comes to correct himself, then, there is
no fear for them nor shall they grieve.[48]
And those who have belied Our signs, punishment shall visit them, since they
used to commit sins. [49]

ASLAHA--if doing wrong

 BELIED OUR AYA---in aqeedah as disbelievers

Or in practice----muslims

If you donot follow the instructions--don’t claim the love or respect for Allah and prophet
Say, "I do not say to you that with me are the treasures of Allah, nor
do I have the knowledge of the Unseen, nor do I say to you that I am
an angel. I follow but that which is revealed to me." Say, "Is it that a
blind person and a sighted one are equal? Do you, then, not
reflect?" [50]

Surah bani israel

List of miracles
Many miracles and signs of Allah had already appeared before the
disbelievers (Kuffar) of Makkah. The Holy Prophet p.b.u.h graced this world
as an orphan. Unschooled and untutored, he lived his whole life as a total
Ummiyy (unlettered). He was born in a land with no

scholar or institution of learning, near or far. For a full forty years of his
blessed age, he lived before the eyes of the entire people of Makkah in this
state of chaste tutorlessness. Then, after forty long years, it was all of a
sudden that there gushed forth from his blessed speech such mind-boggling
stream of words the eloquence of which challenged
and silenced the masters and authorities of Arab diction for ever.

Besides being wisdom and meaning at their sublimest , its far reaching

insight covered pragmatic human needs too right unto the

day of
Qiamah. Along with these, he gifted to the world a practical system for the
nurture and flowering of the perfect universal man. No human ingenuity or
effort can ever achieve something like this. And the system he brought was
no exercise in pure theory for others to build upon, for he himself
demonstrated it practically and succeeded in proving that it worked.

People at his time were living like animals he taught them humanity He
changed their orientation. He made them look up to the high purpose for
which they were created. Thus, every period in the blessed life of the Holy
Prophet and the great events which took place during it, were all a miracle
in their place, and very certainly, a sign of Allah. In such a background, there
was no room left for anyone just and reasonable to demand any sign or
miracle.
But, the disbelievers from among the Quraysh, despite this, demanded that
miracles of a different kind be shown to them according to their own wishes.

In the present verses, the questions asked and demands made by these
people have been dealt with in a particular manner.
Disbelievers presented three demands before prophet p.b.u.h

1. If you are really a Messenger of Allah, bring to us the treasures of the

whole world through the power of miracle;

2. If your are really a Messenger of Allah, tell us about everything good and
bad going to happen to us in the future, so that we can arrange to acquire
what is good and abstain from what is bad beforehand

3. Explain to us for we cannot understand how can someone who is a human

being like us, is from us, was born from a mother and father like us, and does
things like eating, drinking, and walking around in streets and bazaars as we
do, all of a sudden become a Messenger of Allah. Had this been an angel,
whose creation and attributes would have been more distinguished
than ours, we would have accepted him as a Messenger of Allah, and our
leader.

In answer to these questions, it was said:

In other words, the Holy Prophet p.b.u.h is saying that he can only be asked
to prove what he claims, that is, he is a Messenger of Allah. He conveys the
guidance given by Him to human beings, and follows it personally and asks
others as well to do so. There is no dearth of proofs in this matter for they
are many.
PROPHET’S PRESTIGE IS AT STAKE BUT ALLAH SAYS TELL THEM YOU DON’T KNOW
SuRAH LUQMAN
Surah al mulk

Even out of HIS special knowledge Allah gave some share

BADR one day before draw line here is dead body--Hazrat Umar said Wallah we found the dead bodies
on the same mentioned places
And warn, with it, those who have the fear of being gathered before
their Lord, with no one, other than Him, to support or to intercede.
May be they abstain. [51]

Repeatedly about quran, with quran, BEHEE---

QURAN DAR SUNAney -----Glad tidings for those who fear Allah-

6:19

SURAH BANI ISRAEL

Surah Al anam ka tana bana Quran ke gird hey
And do not expel those who call their Lord morning and evening seeking His
pleasure. You are not responsible for anything in their account and they are not
responsible for anything in your account that you expel them out and thus
become one of the unjust. [52]

This is an important concept in the Qur’an mentioned multiple times. In the time
of the Prophet (saw) they were different classes of people in Makkah. Makkah
was in fact a class society. There was the financial elite, the political elite, the
slave class, the foreigner class under the protection of a particular tribe like a visa
system. The first class of people attracted to the message of Islam were the weak
and oppressed in society; the slaves and the youth who don’t have influence in
society and saw the oppression for what it is. The elite of society don’t usually
respond to a message like this because it means that they have to take a loss. So
it goes against their own agenda so they don’t really get attracted to that
message.

So, initially there were alot of people attracted to the message who were not
socially influential at that time. The Prophet (saw) made dua for Allah to give him
one of 2 converts who were influential because he know the power of one or two
influential people if they came to Islam; it empowers the movement and
strengthens the morale of the weak within that cause as well. But the Prophet
(Saw) also make strategic efforts to reach out to the elite also. He meets with the
elite and discusses islam with them but at the same time Allah is saying that
although this is an important strategy your real assets are those who you making
dua to Allah morning and night irrespective of their status. Don’t ignore them.
They should be your priority. They are the ones who have made the sacrifice.
They dont have much status in society but Allah gives them status because they
call on Him night and day.
(

ASBAB -UL-NAZUL by WAhidi)

Hazrat Khabbab ibn al-Aratt who said: “This verse was revealed about us. We
were weak and stayed at the Prophet's, Allah bless him and give him peace,
in the morning and evening. He taught us the Qur'an and goodness and
instilled fear in us through the mention of hellfire and the Garden and also
through that which benefits us and by means of mention of death and the
Resurrection. One day, al-Aqra' ibn Habis al-Tamimi and 'Uyaynah ibn Hisn
al-Fazari came to the Prophet and said: 'We are among the nobles of our
people and we dislike that we be seen with them, so could you repel them
when we sit with you?' The Prophet, Allah bless him and give him peace,
agreed, but they said: 'We will not be pleased until you write an agreement
between us'. When skin and ink were brought, these verses were revealed
Ist Meaning
STATUS OF POOR PEOPLE : O PROPHET ITS B/W ME AND THEM, YOU HAVE TO DO
NOTHING WITH IT

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's
peace and blessings be upon him) said: "A person who is disheveled, dusty and driven
away from doors (maybe so close to Allah) that if he swears by Allah, He will definitely
fulfill it for him."
Sahih/Authentic. - [Muslim]

Another meaning
You are not responsible for their accounting on Judgement Day whether they
listen to the message or not.
“..and in terms of your audit they will have no case against you...”
In other words, they are not going to be able to say that you were not doing your
job properly. You were doing your job. But don’t overlook the weak in your own
These ayats relate to another aspect or risallah; the Qur’anic wisdom dealing with
leadership. The Prophet (saw) plays many roles: of husband, of father, of a friend,
of a da’ee, a messenger, a leader. His biggest role is that he is the Messenger of
Allah but under that he has many other mini roles. In the Qur’an every time he is
talked about he is the Messenger of Allah but you have to look a little deeper and
say what part of his role as the Messenger of Allah is highlighted here? What are
we learning about here? And here, it is about leadership.
When a leader is concerned with growing his work/organisation he is going to
look to the ones who is going to help him the most. But the leader is being taught
not to overlook the volunteers, the workforce. Dont just worry about the
generals, worry about the foot soldiers too. Take care of the insignificant aswell.
Make sure you pay attention to your congregation; don’t just run after your elite.
The Prophet himself was set the task to create this society where we don’t look at
someone’s financial status or social status before we give them a value.
Unfortunately these things are totally lost on us.

Pakistan, status , racism

It was the exact same thing that the Prophet (saW) came to warn the Quraish
against and the Prophet himself was warned against this. So what about us?
Think about this. We are calling the world to a just way of life free of racism, free
of classism, of people being judged by the colour of their skin or the language
they speak or their educational credential. We don’t judge people on that as all
of us are equal in the sight of Allah. Only Allah knows who has more taqwa and
who doesn’t. Allah took that right to judge away from us. Yet, you will find the
very things we came to eradicate we have the worst of examples of them in the
Muslim community.
And in this way We have tested some of them through some others, that they
say, "Are these the ones, from among us all, whom Allah has favoured?" Is it not
that Allah knows the grateful best?
In the second verse (53), it was said that this is how Allah had
test
ed some of them through some others, so that these chiefs of the
disbe
lievers should be able to see the great subduing power of
Almighty Al
lah when poor Muslims, whom they took to be lowly, reached
stations
unimaginable and won signal honour and recognition both in this
world and in the Akhirah, just because they chose to follow the
Messenger of Allah. Then, let them go about saying: Were these
poor people the only ones to deserve honours and rewards from
Allah and to have been so blessed at the expense of us, the noble
ones?

Some people will be so proud of their nation, their race, their economic status,
the neighbourhood they are in, the car that they drive that they will look at
someone else who has the gift of guidance from Allah and be surprised that you
want them to follow them. That is elitism and Allah said He will test you with
others.
According to Kashshzf and other classic cornmentories, this
saying
of theirs is an outcome of their trial taken through poor and weak
Muslims. They failed in this test. Rather than ponder over this
great
demonstration of Allah's absolute power and conclude therefrom
that
nobility does not depend on wealth or power, instead, it does on
morals
and deeds - they started blaming Allah for giving them the honour
while they were the ones deserving of it. In answer, Allah Ta'alG
once again pointed out to the reality behind it by saying: it not
that Allah knows the grateful best?) It means that Allah knows
best as to who has the taste for truth and aptitude for gratitude.

This is what the people of Sayyidna Nuh A.S did. They criticized the believing
poor following this standard, when they said that they would not sit with
such lowly people. They said that if he wished them to hear his message, he
should first turn those poor wretches out of his company. They even said :
'How can it be that we are to believe in you while those following you are
lowly people?' Sayyidna Nuh A.S answered their heart-rending remark in his
own prophetic
diction when he said:
This happened even within the Jews when they disagreed with the Prophet (saW).
They said he can’t be a messenger because he was not from their race. Allah
knows better where He should place His Prophethood and He knows who are the
grateful ones; who should be by the side of this messenger.
“And when those who truly believe in our miraculous signs/our Revelations come
to you then tell them ‘Salamun Alaikum’

(ASBAB -UL-NAZUL by WAhidi)

Said'Ikrimah: “This verse was revealed about those whom Allah, exalted is
He, had forbidden His Prophet, Allah bless him and give him peace, from
repelling. Whenever the Prophet, Allah bless him and give him peace, saw
them, he greeted them first with the greeting of peace, and then said: 'Praise
be to Allah Who has made in my community people whom He has
commanded me to initiate their greeting with the greeting of peace' ”.

Hadees when Allah created the universe

ALA-MAUDUDI
(3:135) These are the ones who, when they commit any indecency and wrong against
themselves, instantly remember Allah and implore forgiveness for their sins – for who will forgive
sins save Allah? – and who do not wilfully persist in the wrong they did.

what is meant by ignorance in this verse is deciding to go ahead and commit an act of
disobedience towards Allah; it does not mean that he does not know in the first place
that what he is doing is a sin and act of disobedience. In this case, if he repents soon
afterwards, Allah will accept his repentance. Everyone who repents before death is
regarded as having repented “soon afterwards”. This is by the grace of Allah and His
abundant mercy to His slaves.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:

Abu’l-‘Aaliyah said: I asked the companions of Muhammad about this verse and they
said to me: Everyone who disobeys Allah is ignorant, and everyone who repents
before death has repented “soon afterwards”. This was also the view of the majority
of commentators.

Book 37, Number 6629: Sahi Muslim

Abu Huraira reported: I heard Allah's Messenger (may peace

be upon him) as saying: Allah created mercy in one hundred
parts and He retained with Him ninety-nine parts, and He has
sent down upon the earth one part, and it is because of this
one part that there is mutual love among the creation so much
so that the animal lifts up its hoof from its younc, one, fearing
that it might harm it.

As for the second condition, that is, the correction of deed, it means that one
should see to it that what happened before will not be repeated in the future.
So, this process of trying to better one's doings includes the making of a firm
determination not to go near that sin ever again by fully auditing and
checking one's behaviour at all times, and also included here is that all rights
belonging to someone which have been violated or compromised because of
that sin, should be compensated to the best of one's capability
Surah Tahrim

Sayyidna ` Ali ؓ was asked as to what is 'taubah' and he replied that it consists of six elements: [ 1] to
regret one's past evil deeds; [ 2] to carry out Divine duties that were missed; [ 3] to restore the rights that
were usurped; [ 4] to ask forgiveness of a person who has been wronged by him physically or verbally;
[ 5] to make a firm resolve of avoiding the sin in future; and [ 6] to consume one's self in obedience of
Allah as one thus far consumed one's self in His disobedience. In fact, all of the conditions of 'taubah',
put forward by Sayyidna ` Ali ؓ ، are recognized by all the scholars. However, some have described them
concisely and others in details. (no exact reference generally coated in discussion, not in Nahj ul balagha)

In his Ihya al-Uloom, Imam al-Ghazali has identified three situations with regard to committing
sins:

The first state is that of total sinlessness, that is no sin has ever been committed. This is either
the hallmark of angels or that of the prophets.

The second stage of getting involved in sin comes when one takes the initiative and ventures
into sin and then repeats and persists with it, never feeling ashamed or regretful and never
thinking of stopping and abandoning it. This is the degree of the satans and the devils.

The third station belongs to human beings who immediately after committing a sin, regret it and
resolve firmly to not go near it in the future.

This tells us that failing to repent after committing a sin is a Satanic attribute. Therefore, it is
the consensus of the Muslim scholars that Tawbah or repentance is obligatory.
You don’t ever think of yourselves as criminals but over the path of time it will be
made clear to you who is on the path of crime and who is on the path of truth.
Say, “I have been forbidden from worshiping those you call beside Allah.” Say, “I do not follow your
desires.In that case, I would be going astray and would no more be of those on the right path. [56]

In other words, your request for me to take a little bit of your religion and for you
to take a little bit of my religion. There will be no compromise solutions like in
Senate, no politics no compromise in deem. Messenger turns it down.

Say, “I am on clear guidance from my Lord, and you have belied it. What you hurry about is not there
with me. The Decision belongs to none but Allah. He relates the Truth and He is the best decision-maker.

[57]
ASBAB Al-Nazool by Al Wahid

(Say: I am (relying) on clear proof from my Lord…) [6:57]. Said al-Kalbi: “This verse was
revealed about alNadr ibn al-Harith and the chiefs of Quraysh. They used to say mockingly
to the Prophet: ‘O Muhammad bring on us the chastisement you promised us’, and so this
verse was revealed”.
Bayyinah is a combination of 2 things: (1) a clear message; and (2) a flawless
character. When those 2 things come together we get BAYYINAH
Say,“If what you hurry about were with me, the matter between me and you would have been over. And
Allah knows the unjust best.” [58]

And with Him are the keys of the Unseen. No one knows them but He, And He knows what is in the land
and the sea. Not a leaf ever falls but He knows it, nor a grain in the dark hollows of the earth, nor
anything fresh or dry, but are in a manifest book. [59]
And He is the One who takes you away by the night and knows what you do by the day, then He
makes you rise therein, so that a fixed term may be fulfilled. Thereafter, to Him you are to
return; then He will tell you what you have been doing. [60]
Covered this far was the subject of the first verse as explained above. The second verse (60)
describes Allah’s attribute of power which is also exclusive to Him.
By giving an example of sleeping then waking up in this verse, Al¬ lah Ta'ala has alerted human
beings that the way everyone, every night and every morning, witnesses the spectacle of
personally rising up from simulated death (sleep), so it should not be difficult to visual¬ ise the
certainty of collective death, and then, collective rising after it, which is called Qiyamah or the
Last Day. The argument is: The Supreme Being who can make this happen, could make that
happen too. With His most perfect Power, this is as it shall be. Therefore, towards the end of the

verse it was said : Thereafter,to Him you are to return; then He

will tell you what you have been doing) meaning thereby that there will be the reckoning of
deeds, then, will come their rewards and punishments.

Bukhari Volume 8, Book 75, Number 337:

Narrated Abu Dhar:

Whenever the Prophet lay on his bed, he used to say:

"Allahumma bismika amutu wa ahya," and when he woke up
he would say: "Al-hamdu lil-lahilladhi ahyana ba'da ma an
atana, wa ilaihi an-nushur."

Surah ZUMR: 42
And He is Dominant over His slaves and He sends to you those who take care of you until when death
comes to one of you, Our deputies take him in full, and they neglect nothing. [61]

In the third verse, this subject has been further enlarged by saying that Allah Ta'ala has absolute
subduing power over all His servants. As long as He wills to have them living, He assigns angels to
protect them as a result of which no one dares harm them. And when one has reached the appointed
limit of one’s age, these very guardian angels become the agents of one’s death without ever falling
short in provid¬ ing the relevant causes leading to one’s death.
Then they are returned to Allah, their real Master. Behold, to Him belongs the judgement, and
He is the swiftest reckoner. [62]
Then, death is not all, for the matter is still not closed. Instead of that, there is the next phase, that
(Then they are returned to Allah - 62).
Al-Bara’ ibn ‘Azib reported: The Prophet, peace and blessings be upon him, said,
“Verily, when the believer is ready to depart the world and is facing the
Hereafter, angels from heaven descend with bright faces, as if their faces were
the sun, with them are the shrouds and perfumes of Paradise, until they sit
from him a distance as far as the eye can see. Then, the angel of death, upon
him be peace, comes until he sits by his head and he says: O pure soul, come
out to the forgiveness of Allah and His pleasure! He takes it out like a drop
from a water-skin and holds it, never to leave his hand for the blink of an eye
until he places it in that shroud and perfume. The scent coming from it is
more pleasant than any musk you would find on the face of the earth. He
ascends and passes by no gathering of angels but that they say: What a pure
spirit! They say he is this person, son of this person, calling him by the best
names by which he was known in the world, until he stops at the lowest heaven
and seeks entry and it will be opened for him. The company of each heaven
bring him closer to the heaven following it until he stops at the seventh
heaven. Allah Almighty will say: Write the record of My servant in the
righteous register and return him to the earth, for from it I created them, to it
I return them, and from it I will take them out once again. His spirit will be
returned to his body and two angels will come to sit by him, saying to him:
Who is your Lord? He will say: My Lord is Allah. They will say: What is your
religion? He will say: My religion is Islam. They will say: Who is this man sent
you? He will say: He is the Messenger of Allah, peace and blessings be upon
him. They will say: How did you know? He will say: I read the Book of Allah,
had faith in it, and believed in it. A heavenly announcement will be made: My
servant has spoken the truth! Spread out carpets for him in Paradise, clothe
him for Paradise, and open a gate for him to Paradise! Its comforts and
fragrances will come to him and his grave will become spacious as far as his
eye can see. A handsome man, with fine clothes and wonderful fragrance, will
come and say: Glad tidings of what pleases you, for this was your Day you were
promised! He will say: Who are you with such a handsome face? He will say: I
am your righteous deeds! He will say: O Lord, begin the Hour that I may return
to my family and property!”
The Prophet continued, “Verily, when the unbeliever is ready to depart the world
and is facing the Hereafter, angels descend from heaven with darkened faces
and with them sack-cloth. They will sit away from his as far as the eye can see.
Then, the angel of death approaches until he sits by his head and he says: O
filthy soul, come out to the displeasure of Allah and His wrath! He will be
separated from his body like the tearing of skewers from wet wool and he
holds it in his hand, never to leave it for the blink of an eye, until he places it
in this sack-cloth. The scent coming from it is like the most foul corpse found
upon the face of the earth. They will ascend with him and not pass by a
gathering of angels but that they say: What a filthy spirit! They say he is this
person, son of this person, calling him by the ugliest names by which he was
known in the world, until he stops at the lowest heaven. They will request it to
be opened for him but it will not open.” Then, the Prophet recited the verse,
(7:40).surah Al araf 40

“The gates of heaven will never open for them, nor will they enter Paradise,
until the camel goes through the eye of the needle,”
 The Prophet said, “Allah Almighty will say: Write his record in the wicked
register in the lowest earth. His spirit will be thrown down,”
then the Prophet recited the verse, 22:31 (surah Hajj 31)

“It is as though he had fallen from the sky and was snatched by the birds or
the wind carried him down into a remote place,” . The Prophet said, “His spirit
will return to his body and two angels will come to sit by him, saying to him:
Who is your Lord? He will say: Uh, uh, I do not know! They will say: What is
your religion? He will say: Uh, uh, I do not know! They will say: Who is this
man sent to you? He will say: Uh, uh, I do not know! A heavenly announcement
will be made: He has lied! Spread carpets for him in Hellfire and open a gate
for him to Hellfire! Its heat and its flames will approach him, and he will be
squeezed in his grave until his ribs press together. An ugly man, with hideous
clothing and a foul stench, will approach him and say: Glad tidings of what
despairs you, for this is your Day you were promised! He will say: Who are with
your evil face? He will say: I am your wicked deeds! He will say: O Lord, do not
begin the Hour!”
Source: Musnad Aḥmad 18534

If we observe events of our past, then we would realize that whenever we are totally lost in )
"darkness" and facing "great trouble and pain", we only call on Allah alone,
without partners, in supplication and He saves us in ways beyond our imaginations.
then its obligatory on us to thank Him alone but usually people start associating partners with
Him which is "Shirk"- Zulm e Azim.

in this verse means the many a darkness found on land and sea. Since darkness is of many
kinds, such as, the darkness of night, the darkness of rain clouds, the darkness of dust storms
and the darkness under the waves of the sea, it is to include all these kinds of darkness that the
word, Zulumat, has been used here.

Not only that these two verses tell us about the perfect power of Al¬ lah Ta'ala which delivers
human beings from their hour of distress, it also emphasizes that the removal of all sorts of
hardships, troubles and anxieties is also in the hands of Allah Ta'ala alone as evident from the
behaviour of diehard disbelievers too who are ultimately compelled to turn to Allah when there
is nothing left to turn to.

The Moral

May be, this behaviour of the disbelievers, despite its being a major crime in view of their
betrayal, has a certain lesson to teach. That they do turn to Allah in the hour of their distress, as
their confession of reality under duress, has for us Muslims a lesson to learn with the rasp of a
lash - here we are still not prompt enough to remember Allah i n our hour of trials despite
having faith in the absolute power of Allah Ta'ala. What happens is that all our attention is
rivetted only to mate¬ rial support which we hope would get us out of trouble. No doubt, we do
not take idols, icons and images as our saviours, but the tragic fact is that the many material
support systems, logistics, mechanized res¬ cuing squads on land, sea and in the air, and the
backup of spot and distant instrumentations, have become no less than idols for us. So
impressed with them and so engrossed in them we are that we some¬ how do not seem to
think of Allah and His most perfect power.
 Say, “He is fully capable that He should
send a punish¬ ment from above you or from beneath your feet, or to put you in confusion through
divisions and make some of you taste troubles through some others.” See how We bring forth a variety
of Verses, so that they may un¬ derstand. [65]

deluge (del-yoo-j)
Mentioned in the present verses is another side of His perfect pow¬ er - that He can punish any
individual or group for its contumacy if He wills to do so. And doing so is easy for Him. To punish a
criminal, He needs no police or army or helper like the rulers of the mortal world.

Three punishments, above, below, within

An example of such difference based on Ijtihad can be readily seen on the main streets of our cities
where the streets are demarcated into various sections or lanes for the convenience of those who move
on them. A section would be used by buses while another by cars and vans. Similarly, a section of the
street may be reserved for cyclists and pedestrians. Though this division of one main street into several
lanes is outwardly a form of difference but, since everyone is headed in one single direction and
everyone moving through each lane will ultimate¬ ly reach one desired destination. Therefore, this
difference of routes or approaches, rather than being harmful, is functionally useful for all movers - a lot
of space and mercy indeed.

This is the reason why leading Mujtahid Imams and the Jurists of the Muslim Community agree that the
Maslak or approach taken by any of them is not false, and it is not permissible for anyone to call those
who follow it as being sinners. The essence of the difference in Madhab or approaches or schools of
thought represented by Mujtahid Imams and Jurists has a limited frame of reference. The approach
taken by one Mujtahid happens to be weightier in his sight, but he himself would not call the approach
of another Mujtahid as false. In fact, they pay due regard and respect to each other. A look into the
mutual relationships of the jurists ( Fuqaha ’) among the Sahabah and TabVin. and the four leading
Mujtahid Imams and the events and hap¬ penings surrounding them are open testimony to the fact
that, despite their differences in technical, intellectual and juristic approaches, they had excellent
mutual working relationships, giving each other full re¬ spect and recognition. That they would be
arrayed against each other in rancour, hostility and infighting was absolutely out of question in their
case.

In short, not every difference is absolutely blameworthy, nor every agreement absolutely praiseworthy
and desirable.

Absolute power Allah

Har Arooj ko Zawal hey

Once muslims were almost ruler of the whole world

But your people have deniedt it while it is the truth. Say “ I am not a manager over you”,

For every event there is a point (of time and place) to oc¬ cur, and (that) you will know.” [67]

Quraish ka farmaishee program

Only quran to convey you the message ---I am not responsible if you deny
And when you see those who indulge in our verses ad¬ versely, turn away from them until they get busy
with some other discourse. If Satan makes you forget, then, after the recollection, do not sit with the
unjust peo¬ ple. [68]

‘when you see those people meddling in the Ayat of Allah just for fun and ridicule, or trying to find faults
in them, turn away from them.’
Ibn Abbas reported: The Prophet, peace and blessings be upon him, said, “Verily,
Allah has overlooked for my nation their honest mistakes, forgetfulness, and
what they are forced into doing.”
Source: Sunan Ibn Mājah 2045
This verse tells that Muslims should abstain from every such gathering where things
are being said against Allah Ta‘ala, His Rasul jJLj Jjl JL* and the Shari*ah of Islam and
where it is not within one's power and control to stop or have it stopped, or, at the
least, be able to say what is true and right. However, participating in such a gathering
with the intention to reform and to carry the message of truth to them does not matter.
(And do not incline towards the wrong doers, lest the Fire should catch you
-Haps help them take the right path.
And avoid those who have taken their faith as game and play and the worldly life has deceived them,
and preach with it (the Qur’an), lest one should be detained for what he earned, having none to help
besides Allah, nor to intercede, and if he offers every ransom, it will not be accepted from him. They are
those who are de¬ tained for what they earned. For them there is a drink of boiling water and a painful
punishment, because they used to disbelieve. [70]
Who could possibly intercede with Him without His
permission?
Since man in this world is accustomed to rely on three kinds of sources to escape the punishment of his
own error or injustice inflicted on someone. When convenient, he would use the power and influence of
his party or group to stay safe against the consequences of his injus¬ tice. Then, should he become
helpless, he would use recommendations from the influencial people. When that too does not work, he
would try to secure his freedom from punishment by spending money.