14. Ibrahim

In the last verse here (8), it was said: قَالَ مُوسَىٰ إِن تَكْفُرُ‌وا أَنتُمْ وَمَن فِي الْأَرْ‌ضِ جَمِيعًا (And Musa said, "If you are ungrateful, you and all those on earth, then, Allah is free of all needs, worthy of every praise.) " This was said by Sayyidna Musa (علیہ السلام) to his people. He is telling them that should they or, for that matter, all inhabitants of the earth become ungrateful to Allah Ta’ ala, it is not going to cause any loss to Allah Ta’ ala. As for Him, He needs no praise or gratitude for Himself. He is Independent. He is beyond that. He is intrinsically Praised and deserving of praise. If you do not praise Him, the angels do, all of them, and so does every particle of this universe.

So, whatever good there is in gratitude, that is for you alone. There-fore, when you are asked to be grateful by Allah Ta’ ala, there is no gain for Him in doing so. In fact, it is His infinite mercy reaching out to you in your interest.

In the last verse here (8), it was said: قَالَ مُوسَىٰ إِن تَكْفُرُ‌وا أَنتُمْ وَمَن فِي الْأَرْ‌ضِ جَمِيعًا (And Musa said, "If you are ungrateful, you and all those on earth, then, Allah is free of all needs, worthy of every praise.) " This was said by Sayyidna Musa (علیہ السلام) to his people. He is telling them that should they or, for that matter, all inhabitants of the earth become ungrateful to Allah Ta’ ala, it is not going to cause any loss to Allah Ta’ ala. As for Him, He needs no praise or gratitude for Himself. He is Independent. He is beyond that. He is intrinsically Praised and deserving of praise. If you do not praise Him, the angels do, all of them, and so does every particle of this universe.

So, whatever good there is in gratitude, that is for you alone. There-fore, when you are asked to be grateful by Allah Ta’ ala, there is no gain for Him in doing so. In fact, it is His infinite mercy reaching out to you in your interest.

In the last verse here (8), it was said: قَالَ مُوسَىٰ إِن تَكْفُرُ‌وا أَنتُمْ وَمَن فِي الْأَرْ‌ضِ جَمِيعًا (And Musa said, "If you are ungrateful, you and all those on earth, then, Allah is free of all needs, worthy of every praise.) " This was said by Sayyidna Musa (علیہ السلام) to his people. He is telling them that should they or, for that matter, all inhabitants of the earth become ungrateful to Allah Ta’ ala, it is not going to cause any loss to Allah Ta’ ala. As for Him, He needs no praise or gratitude for Himself. He is Independent. He is beyond that. He is intrinsically Praised and deserving of praise. If you do not praise Him, the angels do, all of them, and so does every particle of this universe.

So, whatever good there is in gratitude, that is for you alone. There-fore, when you are asked to be grateful by Allah Ta’ ala, there is no gain for Him in doing so. In fact, it is His infinite mercy reaching out to you in your interest.

In the last verse here (8), it was said: قَالَ مُوسَىٰ إِن تَكْفُرُ‌وا أَنتُمْ وَمَن فِي الْأَرْ‌ضِ جَمِيعًا (And Musa said, "If you are ungrateful, you and all those on earth, then, Allah is free of all needs, worthy of every praise.) " This was said by Sayyidna Musa (علیہ السلام) to his people. He is telling them that should they or, for that matter, all inhabitants of the earth become ungrateful to Allah Ta’ ala, it is not going to cause any loss to Allah Ta’ ala. As for Him, He needs no praise or gratitude for Himself. He is Independent. He is beyond that. He is intrinsically Praised and deserving of praise. If you do not praise Him, the angels do, all of them, and so does every particle of this universe.

So, whatever good there is in gratitude, that is for you alone. There-fore, when you are asked to be grateful by Allah Ta’ ala, there is no gain for Him in doing so. In fact, it is His infinite mercy reaching out to you in your interest.

Commentary

In verse 18, Allah Ta` ala has likened the deeds of disbelievers to ashes which, if blown away by the wind, would scatter all over leaving no traces behind and making it impossible for someone interested to retrieve them and put them back to some use. So, the verse: مَّثَلُ الَّذِينَ كَفَرُ‌وا بِرَ‌بِّهِمْ ۖ أَعْمَالُهُمْ كَرَ‌مَادٍ اشْتَدَّتْ بِهِ الرِّ‌يحُ فِي يَوْمٍ عَاصِفٍ (The deeds of those who disbelieve their Lord are like ashes blown away by the wind on a stormy day - 18) means that the deeds of disbelievers - though, they may obviously be good too - still, they too do not find acceptance with Allah Ta’ ala. There-fore, they are all wasted.

After that, in the verses cited immediately above, the similitude of a believer and his deeds has been given first (24) which is followed by a similitude of disbelievers and hypocrites (26). In the earlier verse, a believer and his deeds have been likened to a tree with strong trunks, and roots going deep down the ground watered by underground streams. Deep-set roots give strength and stability to this tree so that strong winds would not throw them off the ground. And being high above the ground level, its fruit too remains protected against polluting agents. Then, another attribute of this tree is that its branches should be fairly elevated skywards. And the third attribute of this tree is that its fruit could be eaten during all seasons and under all conditions.

What tree is that and where is it found? About that, the sayings of the commentators differ. In all likelihood, that is a date-palm. This view is supported by experience, observation, and by Hadith narrations as well. That the trunk of the date-palm is high and strong can be noticed physically. That its roots go deep down the ground is also well-known, and its fruit too is eaten at all times and in different ways and conditions. From the time its fruit shows up on the tree upto the time it becomes ripe, it is eaten in all possible forms and situations as is or as transformed into chutneys and jams and in a myriad other preparations. After the fruit becomes ripe, it can be stored throughout the year. It somehow comes handy morning and evening, day and night, summer and winter, almost every season, every time. Even the pith of the tree is eaten while sweet juice is extracted from it. Mats and other articles of use are made from its leaves. Date stones make fine fodder for animals. In contrast, other trees yield their fruit during particular seasons and they become available within those seasons. They are not stored naturally, nor everything in them is put to some or the other use.

Based on a narration of Sayyidna Anas , Tirmidhi, Al-Nasai, Ibn Hibban and Hakim have reported that the Holy Prophet said: The good tree (شَجَرَ‌ةٍ طَيِّبَةٍ mentioned in the Quran) is the date-tree; and the bad tree (شَجَرَ‌ةٍ خَبِيثَةٍ - also mentioned in the Quran) is the tree of Hanzal [ colocynth, citrullus colocynthis ] (Mazhari)

According to a report from Mujahid appearing in the Musnad of Ahmad, Sayyidna ` Abdullah ibn ` Umar ؓ said: Once we were present in the company of the Holy Prophet ﷺ when someone brought the pith of a date-palm for him. …

Towards the end of the verse (27), it was said: وَيُضِلُّ اللَّـهُ الظَّالِمِينَ (And Allah lets the unjust go astray). It means: As for the believers, Allah Ta` ala keeps them firm on Kalimah Taiyyibah, the 'stable word' as a result of which things of comfort assemble around them right from the grave. But, the unjust, that is, the disbelievers and polytheists, remain deprived of this Divine help and support. They cannot answer the questions asked in the grave by angles Munkar and Nakir correctly. The out-come is that they start experiencing a sort of punishment right from that point onwards.

In the last sentence of verse 27, it was said: وَيَفْعَلُ اللَّـهُ مَا يَشَاءُ (And Allah does what He wills). It means that there is no power which can block His intention and will. Revered Sahabah, Sayyidna Ubaiyy, ibn Ka'b, ` Abdullah ibn Mas’ ud and Hudhayfah ibn Yamani ؓ have said: For a believer, it is mandatory to believe that everything received by him or her was received through the intention and will of Allah. Not to have received it was impossible. Similarly, what was not received, it was not possible to have received that. And they said: If you do not believe in it, and place your trust in that, your abode is Hell.

Finally, said in verses 28 and 29 was:

أَلَمْ تَرَ‌ إِلَى الَّذِينَ بَدَّلُوا نِعْمَتَ اللَّـهِ كُفْرً‌ا وَأَحَلُّوا قَوْمَهُمْ دَارَ‌ الْبَوَارِ‌ جَهَنَّمَ يَصْلَوْنَهَا ۖ وَبِئْسَ الْقَرَ‌ارُ‌

Have you not seen those who changed the favour of Allah with disbelief and landed their people in the house of destruction, the Jahannam? They shall enter it. And it is an evil abode.

Here, نِعمَۃ اللہ (the favour of Allah) could mean the common physical blessings of Allah Ta’ ala. These are tangible and perceptible and relate to outward benefits of human beings such as food, drink, land, home and things like that. Then it could also mean spiritual blessings and favours as well which have come from Allah Ta’ ala for the guidance of human beings, for example, the prophets, the scriptures, and the signs of Divine power and wisdom which have been placed in every inch of the human existence, and in its countless creations, and in the heavens and its unfathomable and incomprehensible universe. All these serve as logistics for the guidance of human beings.

These two kinds of blessings and favours demanded that human beings should have recognized the greatness and the power of Allah Ta’ ala, been grateful to His gifts and devoted to His command. But, the disbelievers and the polytheists elected to shun gratitude and obedience and opted for ingratitude and disobedience. The result was that they led their people to their mutual abode of destruction, that is, in Hell.

The Lesson given by these verses

Described in these verses is the greatness, virtues, blissfulness and fruitfulness of the belief in the Oneness of Allah and in the Kalimah Taiyyibah: لا إله إلا اللہ (la ilaha illallah). Also identified there are the ill effect and evil outcome of refusing to believe in them. It goes without saying that Tauhid, the belief in the Oneness of Allah, is an everlasting treasure which is full of barakah in many ways. In the present world of our experience, it brings Divine support with it, and which continues after that too, in the 'Akhirah and the grave. And the act of rejecting them amounts to changing what was the blessing and favour of Allah into what is punishment.

Finally, said in verses 28 and 29 was:

أَلَمْ تَرَ‌ إِلَى الَّذِينَ بَدَّلُوا نِعْمَتَ اللَّـهِ كُفْرً‌ا وَأَحَلُّوا قَوْمَهُمْ دَارَ‌ الْبَوَارِ‌ جَهَنَّمَ يَصْلَوْنَهَا ۖ وَبِئْسَ الْقَرَ‌ارُ‌

Have you not seen those who changed the favour of Allah with disbelief and landed their people in the house of destruction, the Jahannam? They shall enter it. And it is an evil abode.

Here, نِعمَۃ اللہ (the favour of Allah) could mean the common physical blessings of Allah Ta’ ala. These are tangible and perceptible and relate to outward benefits of human beings such as food, drink, land, home and things like that. Then it could also mean spiritual blessings and favours as well which have come from Allah Ta’ ala for the guidance of human beings, for example, the prophets, the scriptures, and the signs of Divine power and wisdom which have been placed in every inch of the human existence, and in its countless creations, and in the heavens and its unfathomable and incomprehensible universe. All these serve as logistics for the guidance of human beings.

These two kinds of blessings and favours demanded that human beings should have recognized the greatness and the power of Allah Ta’ ala, been grateful to His gifts and devoted to His command. But, the disbelievers and the polytheists elected to shun gratitude and obedience and opted for ingratitude and disobedience. The result was that they led their people to their mutual abode of destruction, that is, in Hell.

The Lesson given by these verses

Described in these verses is the greatness, virtues, blissfulness and fruitfulness of the belief in the Oneness of Allah and in the Kalimah Taiyyibah: لا إله إلا اللہ (la ilaha illallah). Also identified there are the ill effect and evil outcome of refusing to believe in them. It goes without saying that Tauhid, the belief in the Oneness of Allah, is an everlasting treasure which is full of barakah in many ways. In the present world of our experience, it brings Divine support with it, and which continues after that too, in the 'Akhirah and the grave. And the act of rejecting them amounts to changing what was the blessing and favour of Allah into what is punishment.

Commentary

Appearing at the beginning of Surah Ibrahim there were subjects related to the mission of messengers and prophets, and to the states of one's ultimate return, and to the Hereafter. Mentioned after that was the commendation of the belief in Tauhid, the Oneness of Allah and, along with it, a condemnation of the profession of disbelief and the ascription of partners in the divinity of Allah which was clarified through examples. Then, those who adopted the later attitude were censured for the reason that they, rather than being grateful for the blessings of Allah Ta’ ala, chose to take the way of ingratitude and rejection.

Out of the verses cited above, the first deplores the behaviour of disbelievers and polytheists and points out to their evil end. The second verse describes the distinction of believers and tells them to abide by some Divine injunctions in order that they can fulfill the obligation of gratitude. In the third, fourth and fifth verses (32-34), by mentioning the great blessings of Allah Ta` ala, people have been induced that they should not channelize and consume these blessings to promote acts of disobedience to Allah.

The Explanation of Verses

The word: اَندَاد (andad) is the plural of نِدّ (nidd) which means like and equal. Idols are called 'andad' because the disbelievers, through their deeds, used to regard them the like or equal of God. The word: تَمَتُّعَ (tamattu`) appearing in verse 30 means the driving of temporary benefit out of something. The verse censures the erratic view of disbelievers in that they had set up idols as partners with Allah, and the Holy Prophet ﷺ was asked to warn these people of their coming end. Enjoy the blessings of the mortal world for a while, they were told, but their ultimate abode is the fire of Hell.

In the second Verse (31), the Holy Prophet ﷺ has been asked: (Though, the disbelievers of Makkah have turned their backs on the favour of Allah and have chosen the way of infidelity, a strange exchange indeed, so then) 'you tell my believing servants that they should establish Salah and be particular about it, and spend in the way of Allah from the sustenance We have given to them, spending it both secretly and openly.' This verse carries significant glad tidings for all believing servants of Allah, and showers on them a great honour indeed. To begin with, Allah Ta’ ala has addressed them as 'His servants.' Then, He attributes the quality of faith to them. And then, He tells them how they can achieve eternal peace and comfort and honour, which is: Be particular and punctual in offering Sal. Avoid being sluggish when the time of Salah becomes due. Do not fall short in observing it as true to its required etiquette. And spend out of the sustenance given to you in My way as well. Here, both forms of spending have been declared to be permissible. This can be done secretly or openly. It means that Sadaqah and Khayrat (charities in the way of Allah) can be given in a way that no one knows about it, or these can be done in a way that others could get to know about it. Some ` Ulama say that the obligatory Zakah and Sadaqatul-Fitr should be given openly so that others are prompted to do …