بِسۡمِ اللّٰهِ الرَّحۡمٰنِ الرَّحِیۡمِ

In the name of God, the Most-Gracious, the Ever-Merciful.

يَا أَيُّهَا الَّذِيْنَ آمَنُوْا لَا تُقَدِّمُوْا بَيْنَ يَدَیِ اللّٰهِ وَرَسُوْلِهِ وَاتَّقُوا اللّٰهَ إِنَّ اللّٰهَ سَمِيْعٌ عَلِيْمٌ.

Believers!1 Do not give preference to your opinion2 over the opinion of God and His messenger and keep fearing God. Indeed, He hears and knows all.3 (1)

يٰاَ اَيُّهَا الَّذِيْنَ آمَنُوْا لَا تَرْفَعُوْا اَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِیِّ وَلَا تَجْهَرُوْا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ اَنْ تَحْبَطَ اَعْمَالُكُمْ وَاَنْتُمْ لَا تَشْعُرُوْنَ. إِنَّ الَّذِيْنَ يَغُضُّوْنَ اَصْوَاتَهُمْ عِنْدَ رَسُوْلِ اللّٰهِ أُوْلَئِكَ الَّذِيْنَ امْتَحَنَ اللّٰهُ قُلُوْبَهُمْ لِلتَّقْوَى لَهُم مَّغْفِرَةٌ وَاَجْرٌ عَظِيْمٌ.

Believers! Do not raise your voices above the voice of the messenger. And do not call him the way you call one another,4 lest everything you do ends up in vain5 and you are not even aware of it.6 [Remember that] those who keep their voices low before God and His messenger, it is they whose hearts God has chosen to nurture piety after testing them.7 For them is forgiveness also and a great reward too. (2-3)

اِنَّ الَّذِيْنَ يُنَادُوْنَكَ مِنْ وَّرَآءِ الْحُجُرَاتِ اَكْثَرُهُمْ لَا يَعْقِلُوْنَ. وَلَوْ أَنَّهُمْ صَبَرُوْا حَتَّى تَخْرُجَ اِلَيْهِمْ لَكَانَ خَيْرًا لَّهُمْ وَاللّٰهُ غَفُوْرٌ رَّحِيْمٌ.

There is no doubt [O Prophet!] those who call out to you from outside the quarters, most of them lack understanding.8 If these people had patiently waited so that you yourself would have come out to them, it would have been far better for them.9 Nevertheless [forgive them.] God is Forgiving, Ever-Merciful. (4-5)

يٰاَيُّهَا الَّذِيْنَ آمَنُوْا اِنْ جَآءَكُمْ فَاسِقٌ بِنَبَأٍ فَتَبَيَّنُوْا اَنْ تُصِيْبُوْا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوْا عَلَى مَا فَعَلْتُمْ نَادِمِيْنَ. وَاعْلَمُوْا اَنَّ فِيْكُمْ رَسُوْلَ اللّٰهِ لَوْ يُطِيْعُكُمْ فِیْ كَثِيْرٍ مِّنَ الْأَمْرِ لَعَنِتُّمْ وَلَكِنَّ اللّٰهَ حَبَّبَ إِلَيْكُمُ الْإِيمَانَ وَزَيَّنَهُ فِیْ قُلُوْبِكُمْ وَكَرَّهَ اِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ اُوْلَئِكَ هُمُ الرَّاشِدُوْنَ. فَضْلًا مِّنَ اللّٰهِ وَنِعْمَةً وَاللّٰهُ عَلِيْمٌ حَكِيْمٌ.

Believers! If any wrongdoer10 [from among these who call out to you] comes to you with an important news,11 fully investigate it12 lest overwhelmed by emotions13 you attack a nation;14 then later you feel ashamed of what you did. And know this full well also that God’s Messenger is present among you; [hence it is not appropriate in any way that you insist on your own opinions.] If he accepts your advice in many matters, you will end up in great difficulty15 [the way you would be before this,] but God has endeared faith to you and made it pleasant in your hearts and made disbelief, wrongdoing and disobedience to the prophet very detestable in your sight.16 By the grace and favour of God, it is these people who are rightly guided [so that they are benefiting from this favour] and God is Knowledgeable and Wise. (6-8)

وَاِنْ طَآئِفَتَانِ مِنَ الْمُؤْمِنِيْنَ اقْتَتَلُوْا فَأَصْلِحُوْا بَيْنَهُمَا فَإِنْ بَغَتْ اِحْدَاهُمَا عَلَى الْأُخْرَى فَقَاتِلُوا الَّتِیْ تَبْغِیْ حَتَّى تَفِيءَ اِلَى اَمْرِ اللّٰهِ فَاِنْ فَآءَتْ فَاَصْلِحُوْا بَيْنَهُمَا بِالْعَدْلِ وَاَقْسِطُوا اِنَّ اللّٰهَ يُحِبُّ الْمُقْسِطِيْنَ. اِنَّمَا الْمُؤْمِنُوْنَ اِخْوَةٌ فَاَصْلِحُوْا بَيْنَ اَخَوَيْكُمْ وَاتَّقُوا اللّٰهَ لَعَلَّكُمْ تُرْحَمُوْنَ.

 [Your unity remains intact because of this; hence] if two groups of the believers take up arms against one another, reconcile between them. Then if one of the groups is unjust to the other, wage war against the one which is unjust until it turns to God’s verdict.17 Then if it turns, reconcile between the two with justice and be very fair. Surely, God befriends the just. Believers are brothers to one another; thus reconcile between two brothers and keep fearing God so that you are shown mercy.18 (9-10)

يٰاَيُّهَا الَّذِيْنَ آمَنُوْا لَا يَسْخَرْ قَومٌ مِّنْ قَوْمٍ عَسَى اَنْ يَّكُوْنُوْا خَيْرًا مِّنْهُمْ وَلَا نِسَآءٌ مِّنْ نِّسَآءٍ عَسَى اَنْ يَّكُنَّ خَيْرًا مِّنْهُنَّ وَلَا تَلْمِزُوْا اَنفُسَكُمْ وَلَا تَنَابَزُوْا بِالْأَلْقَابِ بِئْسَ الاِسْمُ الْفُسُوقُ بَعْدَ الْإِيمَانِ وَمَنْ لَّمْ يَتُبْ فَأُوْلَئِكَ هُمُ الظَّالِمُوْنَ.

Believers! [It is the requisite of this brotherhood that] neither [your] men make fun of other men; it may well be that they are better than them;19 nor should your women make fun of other  women;20 it may well be that they are better than them. And neither defame your own people21 nor give bad names to one another.22 [All these are wrongdoings and] after faith even the name of wrongdoing is evil.23 And those who do not repent [even after this warning,] it is they who are unjust to their souls. (11)

يٰاَيُّهَا الَّذِيْنَ آمَنُوْا اجْتَنِبُوْا كَثِيْرًا مِّنَ الظَّنِّ اِنَّ بَعْضَ الظَّنِّ اِثْمٌ وَّلَا تَجَسَّسُوْا وَلَا يَغْتَب بَّعْضُكُم بَعْضًا اَيُحِبُّ اَحَدُكُمْ اَنْ يَّاْكُلَ لَحْمَ أَخِيْهِ مَيْتًا فَكَرِهْتُمُوْهُ وَاتَّقُوْا اللّٰهَ اِنَّ اللّٰهَ تَوَّابٌ رَّحِيْمٌ.

Believers! Refrain from too much conjecture because some conjectures are pure sins.24 And do not spy [on others]25 and do not indulge in backbiting one another. Is there anyone among you who would like to eat the meat of his dead brother? So, you do not tolerate this; [then why should backbiting be tolerated!26] Fear God. God surely is quick in accepting repentance, Ever-Merciful.27 (12)

يٰاَيُّهَا النَّاسُ اِنَّا خَلَقْنَاكُم مِّنْ ذَكَرٍ وَلُنثَى وَجَعَلْنَاكُمْ شُعُوْبًا وَّقَبَآئِلَ لِتَعَارَفُوْا اِنَّ اَكْرَمَكُمْ عِنْدَ اللّٰهِ اَتْقَاكُمْ اِنَّ اللّٰهَ عَلِيْمٌ خَبِيْرٌ.

People! [If you do not regard one another to be brothers, you will remain inflicted with these evils; so fully understand that] We have created you from a single man and a single woman and have divided you into families and tribes so that you recognize one another [distinctly]. In reality, the most honoured among you in the sight of God is the one who is the most pious.28 [He will judge people on the Day of Judgement on this basis.] Surely, God is All-Knowing, All-Wise. (13)

قَالَتِ الْأَعْرَابُ آمَنَّا قُل لَّمْ تُؤْمِنُوْا وَلَكِن قُوْلُوْا اَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيمَانُ فِیْ قُلُوْبِكُمْ وَاِنْ تُطِيعُوا اللّٰهَ وَرَسُوْلَهُ لَا يَلِتْكُمْ مِّنْ اَعْمَالِكُمْ شَيْئًا إِنَّ اللّٰهَ غَفُوْرٌ رَّحِيْمٌ. اِنَّمَا الْمُؤْمِنُوْنَ الَّذِيْنَ آمَنُوْا بِاللّٰهِ وَرَسُوْلِهِ ثُمَّ لَمْ يَرْتَابُوْا وَجَاهَدُوْا بِاَمْوَالِهِمْ وَاَنفُسِهِمْ فِیْ سَبِيْلِ اللّٰهِ اُوْلَئِكَ هُمُ الصَّادِقُوْنَ.

 [While expressing favour to you,] these Bedouins [who call out to you from outside your quarters] say: “We profess faith.” Tell them: You have not professed faith. Indeed, what you can say is: “We have become obedient.”29 Faith has not even entered your hearts as yet.30 If you obey God and His messenger, God shall not make any reduction in your deeds.31 [So, reform your selves.] God certainly is Forgiving, Ever-Merciful.32 [Remember that] believers in reality are only those who professed faith in God and His Messenger, then were not afflicted with doubt and fought in the way of God through their wealth and their persons.33 It is these who are the truthful. (14-15)

قُلْ اَتُعَلِّمُوْنَ اللّٰهَ بِدِيْنِكُمْ وَاللّٰهُ يَعْلَمُ مَا فِی السَّمَاوَاتِ وَمَا فِی الْأَرْضِ وَاللّٰهُ بِكُلِّ شَيْءٍ عَلِيْمٌ.

Tell them: Are you informing God of your religion? Whereas God knows whatever is in the heavens and the earth and God is aware of everything. (16)

يَمُنُّوْنَ عَلَيْكَ اَنْ اَسْلَمُوْا قُلْ لَّا تَمُنُّوْا عَلَیَّ اِسْلَامَكُم بَلِ اللّٰهُ يَمُنُّ عَلَيْكُمْ اَنْ هَدَاكُمْ لِلْإِيمَانِ اِنْ كُنْتُمْ صَادِقِيْنَ. اِنَّ اللّٰهَ يَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالْأَرْضِ وَاللَّهُ بَصِيْرٌ بِمَا تَعْمَلُوْنَ.

They think that they have conferred a favour on you that they have accepted Islam.34 Say: Do not regard your Islam as a favour to me; in fact, it is God’s favour to you that He blessed you with the urge to accept faith35 if you are true [in this claim you make.] There is no doubt that all the unknown things of the heavens and the earth are known to God and whatever you do God is watching it.36 (17-18)

Kuala Lumpur

15 September 2014

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1. Though this address is general, as the surah moves forward it will become evident that it is directed at the Bedouins who had embraced Islam after being over-awed by the power of Muslims. They had yet to understand the requisites of this faith. Because they were away from the Companions, they had not been able to instruct and educate themselves. Not only this, their leaders in their arrogance wrongly thought that since they had accepted the Prophet’s obedience without any war being waged against them, it was a great favour they had done to him. Thus this haughty behaviour was evident from their style of conversation and attitude.

2. Ie., they should not regard God’s messenger to be like any of their leaders and consider themselves wiser than him and give preference to their own opinion because this would be like giving preference to their own opinion over God’s opinion. Imam Amin Ahsan Islahi writes: 

The words بَیۡنَ یَدَیِ اللّٰهِ وَ رَسُوۡله show that the matters of God and His Messenger are not distinct from one another. A messenger of God is His representative and envoy. Giving him unasked for advice is like giving advice to God; giving preference to one’s own opinion over his is like giving preference to one’s own opinion over God’s opinion and to regard oneself to be more wise is to regard one self to be wiser than the all-knowing God. These are the necessary consequences of this attitude of a person. It is possible that because of foolishness a person does not realize these consequences, but it cannot be refuted that these are the necessary consequences. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 487) 

Here it should be kept in mind that after passing away of the Prophet (sws) the same status is occupied by the guidance brought by him. It is now his substitute and every Muslim should have the same attitude towards it as the one delineated here.

3. Hence whatever they do will not remain hidden from God. Its consequences will also necessarily follow.

4. If they adopt this attitude, it will show that they have not recognized the status of God’s messenger. In fact, by being overcome with the pride of their own superiority, they have not even understood that they are not addressing some common person or some leader of theirs and that they are in fact addressing God’s messenger and have come to learn something from him and it is not the other way round.

5. Ie., so extra-ordinary is the status of God’s messenger that if he is not given due respect, it is such a grave sin that it can reduce their life-long earning to nothing. They must keep in mind that showing respect to him is in fact showing respect to God Who has actually sent him as His messenger.

6. Ie., they are not even aware of, after accepting Islam and apparently following its teachings, what they have actually lost.

7. The actual word is: امۡتَحَنَ. It encompasses the meaning of the word اِصْطَفَي or some word of similar meaning. The implication is that God does not choose every heart to nurture piety in it. He selects only those hearts which have in them the emotions of obedience for God and His messenger and have the true comprehension of humility before them. This is a corollary of the established practice of God about providing guidance. Hence the extent of this feeling in a person governs the blessing of piety he may earn. Here this is regarded to be connected with lowering one’s voice before the voice of the messenger. This is because this lowering of the voice is the outward expression of the inner piety a person has. Imam  Amin Ahsan Islahi writes: 

… A person who tries to raise his voice over that of another shows by this very act of his that he regards himself to be superior to him. This attitude closes doors to gain and to acquiring more. Anyone who adopts this attitude with the Messenger of God will not only be deprived of the blessings and benefits of the Messenger but also of the urge from God because the Messenger is God’s Messenger. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 489) 

8. The attitude delineated here is of the same people whose style of conversation is mentioned earlier. The reason for this was the arrogance with which these people were afflicted. They thought that God’s Messenger should feel that they have done a favour to him by accepting his obedience. Hence if they come to meet him, they should be welcomed by him without any delay. Thus when they did not see him sitting in a gathering, they would call out to him from outside his living quarters. The verse rebukes them on this naivety and also indicates to the Prophet (sws) that he should ignore them; even though they are being impolite but the majority of them are not aware of his rank and status. Hence it is better to forgive them.

9. The verse expresses yearning on the deprivation of these people. Imam Amin Ahsan Islahi writes:

 … The implication is that had they recognized and valued the fountain they had reached, their thirst would have been quenched; it is their loss that because of not duly honouring this opportunity they lost what they had, much less gain something from it. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 91) 

10. This refers to people who are indifferent to the bounds and limits of religion and morality.

11. Ie., he brings news that has far-reaching consequences. Earlier, the attitude of the leaders of the Bedouin tribes has been discussed. At times, they brought wrong information to the Companions about their adversaries in order to settle scores with them and tried to convince the Companions in favour of their own view. This probably refers to such news.

12. Ie., the news as well as the person who breaks it. It is evident from this that if the person brings the news is unknown and it is not known whether he is trustworthy or not, then this matter should necessarily be investigated. It is on this principle that our scholars of Hadith have investigated the narrators who have reported information from the Prophet (sws). If they were unable to investigate a narrator, they regarded him to be unknown and rejected him. In a similar way, our jurists and mujtahids have enunciated principles that evaluate the content of a piece of information called darayat. Deliberation shows that the verse primarlily stresses this second aspect because the untrustworthy nature of the narrator is already known.

13. The actual word is: جَهَالة. It is used in the meaning of emotional frenzy and rage. In the Arabic language, just as it means “ignorance,” it also has this meaning.

14. Ie., by being misled by the statements of these people they launch an onslaught. If such a step had been taken specially against some Muslims, it would not only have been plain injustice which has no room in faith and morality, it would also have been against collective welfare abiding by which was all the more necessary in those precarious circumstances.

15. This is because most of what they say is raw and based on hearsay; they utter these words without any investigation merely under the infuence of miscreants, and at their behest insist on them.

16. Ie., has presented belief and disbelief in their natural forms before them, as a result of which belief has become endeared to them and disbelief and defiance are despised by them. They owe an obligation to this elaborate arrangement made by the Almighty: their words and deeds must not have the slightest semblance of any disbelief and defiance in them and their love for faith should not the slightest diminish. The verbs حَبَّبَ and كَرَّهَ of the verse encompass the meaning of قَدَّمَ evident from which is the elaborate arrangement made by the Almighty through His Prophet (sws) to make the Companions love belief and hate disbelief. In  a similar way, this too is noteworthy that as the object of the verb حَبَّبَ only belief is mentioned but with the verb كَرَّهَ three objects: disbelief, wrongdoing and defiance are mentioned. What is the reason for this. Imam Amin Ahsan Islahi writes: 

… The reason for this, as is indicated earlier, is that the people whose character is under discussion here were the ones who had until then not become fully aware of the opposite of disbelief. As a result, it required that they be told that it was not merely كُفْر (disbelief) which was contrary to belief; things belonging to the category of فُسُوْق (wrongdoing) and عِصْيَان (defiance) were also off shoots of disbelief and for this reason the Almighty regarded them to be detestable as well. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 494) 

17. This refers to the verdict of those who make the reconciliation.

18. Following is the summary of the directive mentioned in these verses:

1. If two groups among the Muslims are engaged in a fight with one another, other Muslims should not remain indifferent to this state of affairs and should not think that this matter does not concern them. Similarly, it is improper to support a group merely on the basis of familial or tribal bias. They must support the group who in their opinion is in the right, and, in no way, let such biases form the basis of their support. They must try to fully comprehend the situation, and, then, try to reconcile the two groups.

2. If one of the groups is not willing to reconcile, or, after reconciliation, again resorts to oppression and injustice, then it is the duty of the Muslims that, if they have the power, they should fight this group under the authority of some state. This aggression launched should continue until that group surrenders to the decision the arbitrators have put forth before the two groups. The Qur’an has used the word اَمۡرِ اللّٰہِ (the verdict of God) for the decision of the arbitrator. This means that if a person defies this decree, he is in fact defying the decree of God.

3. If the two groups show their willingness to reconcile, the Almighty has stressed that neither should any unwarranted lenience be shown to them nor should they be shown injustice in any way. Justice should be the basis of reconciliation and whatever loss a party has incurred, it should be compensated for it.

This directive obviously pertains to the existence of a Muslim state under which such a war can be waged. If Muslims do not have a state, then in such a situation, the Prophet Muhammad (sws) while answering a question raised by Hudhayfah (rta) directed the Muslims to dissociate themselves from such anarchy and disorder. (Bukhari, no. 7084)

19. Ie., better with regard to faith and deeds whose true weight will become evident from the scale of justice that will be set up on the Day of Judgement. This scale will tell if any deed has a speck of weight or that of a mountain. Things which they regarded as important will not have any weight on that scale. Thus their claim to racial and tribal superiority will prove absolutely weightless on it.

20. Though the words لَا یَسۡخَرۡ قَوۡمٌ مِّنۡ قَوۡمٍ were sufficient, yet the Qur’an has mentioned women too alongside men. What was the reason for this? Imam Amin Ahsan Islahi writes: 

… In the mention of both morality and immorality, the Qur’an has specially mentioned women where they are emphatically urged to strive to gain high reward or to save them from some trial. Here it is this second case. The evil from which men are stopped here is found if not more in women then certainly not less than in men. Women who are conceited because they regard their family, lineage, financial situation or apparent looks to be superior, speak in very humiliating tones to women whom they regard inferior to themselves. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 505) 

21. The actual word used is لَمْز which means to blame someone and mock someone while gesturing with the eyes. Such poisonous sentences portray the jealousy and arrogance of the speaker. They are meant to discourage people and dent their mutual relationships to such an extent that they end up hating one another and becoming enemies of each other. Through this word, the Almighty has directed attention of people to the fact that those who blame any of their brothers in the words of Amin Ahsan Islahi aim their arrows at their own chests and thereby wound them.

22. Calling people by bad names is not a trivial wrongdoing. This attitude is generally adopted to humiliate someone or some nation to the ultimate extent. The reason for this is that such names are easily memorized and produce very permanent and far-reaching results.The bad taste created by them continues for generations, the essential consequence of which is that people seldom remain well-wishers of one another and national unity is torn apart.

23. This style signifies exaggeration. Imam Amin Ahsan Islahi writes: 

... It is like saying: الشرير كأسمه (even the word naughty is bad, let alone the badness of being naughty). Even in our language we say: “Sir! Even the name of it stinks.” (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 508) 

24. This directive tells us to abstain from making evil estimations and conjectures. The implication is whatever evil sort of conjecture that may arise on a person’s heart regarding his brother must not find roots in it because if they indulge in too much conjecture, there is a strong chance that they will end up in some explicit sin which may totally ruin them. Imam Amin Ahsan Islahi writes: 

... The guidance which emerges from this directive is that a believer should not become so mentally sick as to think ill of others; on the contrary, he should always think well of others. If the deed or words of a person induce him to think ill of him, he should try as far as he can to make a good justification, if it can be made. He should only think to the contrary when he is unable to make any sound justification. It is better to think positively of a person who deserves to be thought of negatively than to think negatively of a person who deserves to be thought of positively. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 509) 

25. Earlier, people are not stopped from making positive conjectures and estimations about others and have being stopped from making negative and evil conjectures. The spying from which they are stopped here too is one which is ill-intended. At times, this arises  from jealousy and at times from extreme malice and animosity. Both these things are totally contrary to the relationship of mutual sympathy and brotherhood which, as stated earlier,  believers must maintain. As far as the matter of finding out the circumstances of some brother is concerned or if at the state level arrangement is made to remain aware of the circmustances of people so that it can fulfill the responsibility imposed on it of maintaing law and order and taking care of its citizens, these do not relate to this prohibition in the slightest way.

26. This style signifies intense rebuke. The implication is that backbiting is a heinous sin. In comparison, it is no less than eating the flesh of one’s deceased brother. Eating the flesh of the dead in itself is a detestable act, and if that flesh is of one’s brother, how can a person like to eat it? A little deliberation shows that also depicted in this description is a picture of ones helplessness in defending oneself. After presenting this simile, the Qur’an has posed the question that if a person is not willing to tolerate such a thing, then how can he tolerate such a despicable and dreadful practice as backbiting. Imam Amin Ahsan Islahi writes:  

… Backbiting means speaking about the flaws of a person in his absence. The fact that this is done in his absence incorporates in the very meaning of backbiting the aspect that the targeted person does not get to know of it. In pursuance of keeping it secret, a backbiter gives his statements before people who hold the same opinion and are his confidants sharing the objective with him or at least are people about whom he is sure that they do not sympathize with the person he is targeting and will not reveal this secret to him. (Amin Ahsan Islahi, Tadabbur-i Qur’an, vol. 7, 510) 

27. This not only serves as a warning but also as an exhortation to repent and mend ways. The implication is that they should abstain from such sins. If they follow this directive and repent, then God is gracious and merciful; He will definitely accept their repentance.

28. Here the Qur’an has uprooted the foundation of racial, familial and tribal bias which becomes a source of most evils mentioned earlier. It is stated that all human beings are the progeny of Adam and Eve. Whites are not superior to blacks nor blacks superior to whites and similarly, Arabs are not superior to non-Arabs and non-Arabs are not superior to Arabs. In the sight of God, the status and nobility of a person is not founded on the basis of his family, clan, colour or creed; it is founded on the basis of his consciousness towards God. Only he will be respected in His presence who is the most God-fearing and lives within the limits specified by Him even if he belongs to a low and unknown family. And he who is arrogant and conceited shall definitely be humiliated even though he belongs to a family of high status and pedigree. This division of mankind in families is merely to give people identity. Just as God has distinguished people from one another on the basis of features, colour and stature so that they can identify and recognize one another, similarly, dividing them into families and clans is meant to serve this very purpose.

29. The actual word is: أَسْلَمْنَا. Here it refers to outward obedience. It occurs in the Arabic language in this meaning also. The implication is that it is not befitting for them to lay claim to faith; what they can say is that when they saw that Islam had become a political force, they submitted to its authority. This too is a form of subervience and how can they term it as a favour?

30. Ie., true faith which when enters a person, grasps the mind and heart in such a way that nothing from his thinking and deeds remains unaffected and uninfluenced by it.

31. Ie., He will fully reward them. Hence this obedience will be of benefit to them; nothing of these has any benefit for God.

32. This is an invitation for reforming one’s self. Most of these people were naive. Thus besides warning them, they are invited at various instances to turn towards God and seek forgiveness; their Lord’s mercy awaits them; He is very forgiving.

33. This is presented as a testimony to the fact that they were never inflicted with any doubt. The reason for this is that when a person is prepared to sacrifice his life and wealth for a purpose, then this becomes an indubitable testimony to his faith and conviction.

34. The attitude of these people referred to at the beginning of the surah was a consequence of this notion of theirs that by accepting Islam they had increased the respect of the Prophet (sws) and enhanced the splendour of the Muslims; hence everyone must accept this as a favour they have done to them and deal with them while taking this into consideration.

35. The actual words are:اَنۡ هَدٰىکُمۡ  لِلۡاِیۡمَانِ  . The preposition of ل after هداكم incorporates the meaning of “urge and willingness” (tawfiq) in this sentence. The implication is that in the first place, their claim to faith and conviction stands on slippery ground; yet if there is any truth in it, they should be grateful to God that He blessed them with the urge to accept it and saved them from the pit of doom in which many people of their nation have fallen. What is evident from this in a secondary way is that it is the God-given urge that induces a person to accept faith. Even a prophet has no role in this except that he expends all his might in his preaching mission by delivering warnings and glad tidings. Thus it is not stated from the mouth of the Prophet that it is his favour to them that he has guided them.

36. This at the end is a repetition of what is stated in verse 16 earlier that they should not try to tell God about anything. He knows everything. If they want to do something at all, they should try to fulfil the requisites of their faith. After this, no need will remain to utter anything from the mouth.