6. Al-An'aam

Say: "Come, I will recite what your Lord has prohibited you from: Join not anything in worship with Him; be kind and dutiful to your parents; kill not your children because of poverty – We provide sustenance for you and for them. Come not near to 'Al-Fawāḥish' (immoral sins) whether committed openly or secretly; and kill not anyone whom Allah has forbidden, except for a just cause. This He has commanded you that you may understand. (151)

Ten Commandments

Dawud Al-Awdy narrated that, Ash-Sha'bi said that, 'Alqamah said that Ibn Mas'ud said, "Whoever wishes to read the will and testament of the Messenger of Allah ﷺ on which he placed his seal, let him read these Ayat,

قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ أَلَّا تُشْرِكُوا بِهِ شَيْئًا

(Say: "Come, I will recite what your Lord has prohibited you from: Join not anything in worship with Him...")[6:151] until,

لَعَلَّكُمْ تَتَّقُونَ

(...so that you may have Taqwa)[6:153]." In his Mustadrak, Al-Hakim recorded that Ibn 'Abbas said, "In Surah Al-An'am [6], there are clear Ayat, and they are the Mother of the Book (the Qur'an)." He then recited,

قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ

(Say: "Come, I will recite what your Lord has prohibited you from...") Al-Hakim said, "Its chain is Sahih, and they did not record it."

In his Mustadrak Al-Hakim also recorded that 'Ubadah bin As-Samit said, "The Messenger of Allah ﷺ said,

أَيُّكُمْ يُبَايِعُنِي عَلَى ثَلَاثٍ

(Who among you will give me his pledge to do three things?) He then recited the Ayah,

قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ

(Say: "Come, I will recite what your Lord has prohibited you from...") until the end of the Ayat. He then said,

فَمَنْ وَفَى فَأَجْرُهُ عَلَى اللهِ وَمَنِ انْتَقَصَ مِنْهُنَّ شَيْئًا فَأَدْرَكَهُ اللهُ بِهِ فِي الدُّنْيَا كَانَتْ عُقُوبَتهُ، وَمَنْ أَخَّرَ إِلَى الْآخِرَةِ فَأَمْرُهُ إِلَى اللهِ إِنْ شَاءَ عَذَّبَهُ وَإِنْ شَاءَ عَفَا عَنْهُ

(Whoever fulfills (this pledge), then his reward will be with Allah, but whoever fell into shortcomings and Allah punishes him for it in this life, then that will be his recompense. Whoever Allah delays (his reckoning) until the Hereafter, then his matter is with Allah. If He wills, He will punish him, and if He wills, He will forgive him.)" Al-Hakim said, "Its chain is Sahih and they did not record it."

As for the explanation of this Ayah, Allah said to His Prophet and Messenger Muhammad ﷺ: Say, O Muhammad, to those idolators who worshipped other than Allah, forbade what Allah provided them with and killed their children, following their opinions and the lures of the devils,'

قُلْ

(Say) to them

تَعَالَوْا

(Come) come here, come close

أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ

(I will recite what your Lord has prohibited you from.) meaning, I will inform you about what your Lord has forbidden for you in truth, not guessing or wishful thinking. Rather, it is revelation and an order from Him.

Shirk is Forbidden

أَلَّا تُشْرِكُوا بِهِ شَيْئًا

(Join not anything in worship with Him;) this Allah has ordained, for He said at the end of the Ayah,

ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَعْقِلُونَ

(This He has commanded you …

"And come not near to the orphan's property, except to improve it, until he (or she) attains the age of full strength; and give full measure and full weight with justice." – We burden not any person, but that which he can bear – "And whenever you speak, say the truth even if a near relative is concerned, and fulfill the covenant of Allah. This He commands you, that you may remember. (152)

The Prohibition of Consuming the Orphan's Property

Ata' bin As-Sa'ib said that Sa'id bin Jubayr said that Ibn 'Abbas said, "When Allah revealed,

وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ

(And come not near to the orphan's property, except to improve it.) and,

إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَىٰ ظُلْمًا

(Verily, those who unjustly eat up the property of orphans.)[4:10] those who were guardians of orphans separated their food from the orphans' food and their drink from their drink. When any of that food or drink remained, they used to keep it for the orphan until he or she ate it or it spoiled. This became difficult for the companions and they talked about it to the Messenger of Allah ﷺ, and Allah sent down the Ayah,

وَيَسْأَلُونَكَ عَنِ الْيَتَامَىٰ قُلْ إِصْلَاحٌ لَّهُمْ خَيْرٌ وَإِن تُخَالِطُوهُمْ فَإِخْوَانُكُمْ

(And they ask you about orphans. Say: "The best thing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers.")[2:220]

Thereafter, they mixed their food and drink with food and drink of the orphans." Abu Dawud collected this statement. Allah's statement,

حَتَّىٰ يَبْلُغَ أَشُدَّهُ

(until he (or she) attains the age of full strength;), refers to reaching the age of adolescence, according to Ash-Sha'bi, Malik and several others among the Salaf.

The Command to Give Full Measure and Full Weight with Justice

Allah's statement,

وَأَوْفُوا الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ

(and give full measure and full weight with justice.) is a command to establish justice while giving and taking. Allah has also warned against abandoning this commandment, when He said,

وَيْلٌ لِّلْمُطَفِّفِينَ - الَّذِينَ إِذَا اكْتَالُوا عَلَى النَّاسِ يَسْتَوْفُونَ - وَإِذَا كَالُوهُمْ أَو وَّزَنُوهُمْ يُخْسِرُونَ - أَلَا يَظُنُّ أُولَٰئِكَ أَنَّهُم مَّبْعُوثُونَ - لِيَوْمٍ عَظِيمٍ - يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ

(Woe to Al-Mutaffifin. Those who, when they have to receive by measure from men, demand full measure. And when they have to give by measure or weight to (other) men, give less than due. Do they not think that they will be resurrected (for reckoning). On a Great Day? The Day when (all) mankind will stand before the Lord of all that exists?)[83:1-6].

Allah destroyed an entire nation that was accustomed to giving less in weights and measures. Allah said next,

لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا

(We burden not any person, but that which he can bear.) that is, whoever strives while pursuing his rights and giving other peoples' full rights, then there is no sin on him if he commits an honest mistake after trying his best and striving to do what is right.

The Order for Just Testimony

Allah said;

وَإِذَا قُلْتُمْ فَاعْدِلُوا وَلَوْ كَانَ ذَا …

"And verily, this is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path. This He has ordained for you that you may have Taqwa. (153)

The Command to Follow Allah's Straight Path and to Avoid All Other Path and to Avoid All Other paths

Ali bin Abi Talhah reported that Ibn 'Abbas commented on Allah's statements,

وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ

(And follow not (other) paths, for they will separate you away from His path.), and,

أَنْ أَقِيمُوا الدِّينَ وَلَا تَتَفَرَّقُوا فِيهِ

((Saying) that you should establish religion and make no divisions in it.)[42:13], and similar Ayat in the Qur'an, "Allah commanded the believers to adhere to the Jama'ah and forbade them from causing divisions and disputes. He informed them that those before them were destroyed because of divisions and disputes in the religion of Allah." Similar was said by Mujahid and several others.

Imam Ahmad bin Hanbal recorded that 'Abdullah bin Mas'ud said, "The Messenger of Allah ﷺ drew a line with his hand (in the sand) and said,

هَذَا سَبِيلُ اللهِ مُسْتَقِيمًا

(This is Allah's path, leading straight.) He then drew lines to the right and left of that line and said,

هَذِهِ السُّبُلُ لَيْسَ مِنْهَا سَبِيلٌ إِلَّا عَلَيْهِ شَيْطَانٌ يَدْعُو إِلَيْهِ

(These are the other paths, on each path there is a devil who calls to it.) He then recited,

وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ

(And verily, this is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path.)[6:153]"

Al-Hakim also recorded this Hadith and said; "Its chain is Sahih, but they did not record it."

Imam Ahmad and 'Abd bin Humayd recorded (and this is the wording of Ahmad) that Jabir said; "We were sitting with the Prophet ﷺ when he drew a line in front of him and said,

هَذَا سَبِيلُ اللهِ

(This is Allah's path.) He also drew two lines to its right and two lines to its left and said,

هَذِهِ سُبُلُ الشَّيْطَانِ

(These are the paths of Shaytan.) He then placed his hand on the middle path and recited this Ayah;

وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلَا تَتَّبِعُوا السُّبُلَ فَتَفَرَّقَ بِكُمْ عَن سَبِيلِهِ ذَٰلِكُمْ وَصَّاكُم بِهِ لَعَلَّكُمْ تَتَّقُونَ

And verily, this is My straight path, so follow it, and follow not (other) paths, for they will separate you away from His path. This He has ordained for you that you may have Taqwa.)

Imam Ahmad, Ibn Majah, in the Book of the Sunnah in his Sunan, and Al-Bazzar collected this Hadith. Ibn Jarir recorded that a man asked Ibn Mas'ud, "What is As-Sirat Al-Mustaqim (the straight path)?" Ibn Mas'ud replied, "Muhammad ﷺ left us at its lower end and its other end is in Paradise. To the right of this Path are other paths, and to the left of it are other paths, and there are men (on these paths) calling those who pass by them. Whoever goes on the other paths will end up in the Fire. Whoever takes the Straight Path, will end up in Paradise." Ibn Mas'ud then recited the Ayah;

وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ وَلَا تَتَّبِعُوا …

Then, We gave Musa the Book [the Tawrah], complete for that which is best, and explaining all things in detail and a guidance and a mercy that they might believe in the meeting with their Lord (154)And this is a blessed Book (the Qur'an) which We have sent down, so follow it and have Taqwa, so that you may receive mercy (155)

Praising the Tawrah and the Qur'an

After Allah described the Qur'an by saying,

وَأَنَّ هَٰذَا صِرَاطِي مُسْتَقِيمًا فَاتَّبِعُوهُ

(And verily, this is My straight path, so follow it...) He then praised the Tawrah and its Messenger,

ثُمَّ آتَيْنَا مُوسَى الْكِتَابَ

(Then, We gave Musa the Book...) Allah often mentions the Qur'an and the Tawrah together. Allah said,

وَمِن قَبْلِهِ كِتَابُ مُوسَىٰ إِمَامًا وَرَحْمَةً وَهَٰذَا كِتَابٌ مُّصَدِّقٌ لِّسَانًا عَرَبِيًّا

(And before this was the Scripture of Musa as a guide and a mercy. And this is a confirming Book in the Arabic language.)[46:12]. Allah said in the beginning of this Surah,

قُلْ مَنْ أَنزَلَ الْكِتَابَ الَّذِي جَاءَ بِهِ مُوسَىٰ نُورًا وَهُدًى لِّلنَّاسِ تَجْعَلُونَهُ قَرَاطِيسَ تُبْدُونَهَا وَتُخْفُونَ كَثِيرًا

(Say: "Who then sent down the Book which Musa brought, a light and a guidance to mankind which you have made into paper sheets, disclosing (some of it) and concealing (much)?")[6:91], and

وَهَٰذَا كِتَابٌ أَنزَلْنَاهُ مُبَارَكٌ

(And this is a blessed Book which we have sent down...)[6:92] Allah said about the idolators,

فَلَمَّا جَاءَهُمُ الْحَقُّ مِنْ عِندِنَا قَالُوا لَوْلَا أُوتِيَ مِثْلَ مَا أُوتِيَ مُوسَىٰ

(But when the truth has come to them from Us, they say: "Why is he not given the like of what was given to Musa?")[28:48]. Allah replied,

أَوَلَمْ يَكْفُرُوا بِمَا أُوتِيَ مُوسَىٰ مِن قَبْلُ قَالُوا سِحْرَانِ تَظَاهَرَا وَقَالُوا إِنَّا بِكُلٍّ كَافِرُونَ

("Did they not disbelieve in that which was given to Musa of old?" They say: "Two kinds of magic [the Tawrah and the Qur'an], each helping the other!" And they say: "Verily, in both we are disbelievers.")[28:48] Allah said about the Jinns that they said,

يَا قَوْمَنَا إِنَّا سَمِعْنَا كِتَابًا أُنزِلَ مِن بَعْدِ مُوسَىٰ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ يَهْدِي إِلَى الْحَقِّ

("O our people! Verily, we have heard a Book sent down after Musa, confirming what came before it, it guides to the truth.")[46:30] Allah's statement,

تَمَامًا عَلَى الَّذِي أَحْسَنَ وَتَفْصِيلًا

(...complete for that which is best, and explaining all things in detail...") means; 'We made the Book that We revealed to Musa, a complete and comprehensive Book, sufficient for what he needs to complete his Law.' Similarly, Allah said in another Ayah,

وَكَتَبْنَا لَهُ فِي الْأَلْوَاحِ مِن كُلِّ شَيْءٍ

(And We wrote for him on the Tablets the lesson to be drawn from all things.)[7:145] Allah's statement,

عَلَى الَّذِي أَحْسَنَ

(for that which is best,) means: 'as a reward for his doing right and obeying Our commands and orders.' Allah said in other Ayat,

هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ

(Is there any reward for good other than what is best?)[55:60],

وَإِذِ ابْتَلَىٰ إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا

(And (remember) when the Lord of …

Lest you should say: "The Book was sent down only to two sects before us, and for our part, we were in fact unaware of what they studied. (156)Or lest you should say: "If only the Book had been sent down to us, we would surely have been better guided than they." So now has come unto you a clear proof from your Lord, and a guidance and a mercy. Who then does more wrong than one who rejects the Ayat of Allah and Sadafa away therefrom? We shall requite those who turn away from Our Ayat with an evil torment, because of their turning away (157)

The Qur'an is Allah's Proof Against His Creation

Ibn Jarir commented on the Ayah, "The Ayah means, this is a Book that We sent down, so that you do not say,

إِنَّمَا أُنزِلَ الْكِتَابُ عَلَىٰ طَائِفَتَيْنِ مِن قَبْلِنَا

("The Book was sent down only to two sects before us.") This way, you will have no excuse. Allah said in another Ayah,

وَلَوْلَا أَن تُصِيبَهُم مُّصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَيَقُولُوا رَبَّنَا لَوْلَا أَرْسَلْتَ إِلَيْنَا رَسُولًا فَنَتَّبِعَ آيَاتِكَ

(Otherwise, they would have suffered a calamity because of what their hands sent forth, and said: "Our Lord! Why did You not send us a Messenger? We would then have followed Your Ayat.")[28:47]." The Ayah,

عَلَىٰ طَائِفَتَيْنِ مِن قَبْلِنَا

(to two sects before us) refers to the Jews and Christians, according to 'Ali bin Abi Talhah who narrated it from Ibn 'Abbas. Similar was reported from Mujahid, As-Suddi, Qatadah and several others. Allah's statement,

وَإِن كُنَّا عَن دِرَاسَتِهِمْ لَغَافِلِينَ

("...and for our part, we were in fact unaware of what they studied.") meaning: 'we did not understand what they said because the revelation was not in our tongue. We, indeed, were busy and unaware of their message,' so they said. Allah said next,

أَوْ تَقُولُوا لَوْ أَنَّا أُنزِلَ عَلَيْنَا الْكِتَابُ لَكُنَّا أَهْدَىٰ مِنْهُمْ

(Or lest you should say: "If only the Book had been sent down to us, we would surely, have been better guided than they.") meaning: We also refuted this excuse, had you used it, lest you say, "If a Book was revealed to us, just as they received a Book, we would have been better guided than they are." Allah also said.

وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَئِن جَاءَهُمْ نَذِيرٌ لَّيَكُونُنَّ أَهْدَىٰ مِنْ إِحْدَى الْأُمَمِ

(And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them).)[35:42] Allah replied here,

فَقَدْ جَاءَكُم بَيِّنَةٌ مِّن رَّبِّكُمْ وَهُدًى وَرَحْمَةٌ

(So now has come unto you a clear proof from your Lord, and a guidance and a mercy.)

Allah says, there has come to you from Allah a Glorious Qur'an revealed to Muhammad ﷺ, the Arab Prophet. In it is the explanation of the lawful and unlawful matters, guidance for the hearts and mercy from Allah to His servants who follow and implement it. Allah said;

فَمَنْ أَظْلَمُ مِمَّن كَذَّبَ بِآيَاتِ اللَّهِ وَصَدَفَ عَنْهَا

(Who then does more wrong than one who rejects the Ayat of Allah and Sadafa away therefrom?)

This refers to the one who neither benefited from what the Messenger ﷺ brought, nor followed what he was sent with by abandoning all other …

Lest you should say: "The Book was sent down only to two sects before us, and for our part, we were in fact unaware of what they studied. (156)Or lest you should say: "If only the Book had been sent down to us, we would surely have been better guided than they." So now has come unto you a clear proof from your Lord, and a guidance and a mercy. Who then does more wrong than one who rejects the Ayat of Allah and Sadafa away therefrom? We shall requite those who turn away from Our Ayat with an evil torment, because of their turning away (157)

The Qur'an is Allah's Proof Against His Creation

Ibn Jarir commented on the Ayah, "The Ayah means, this is a Book that We sent down, so that you do not say,

إِنَّمَا أُنزِلَ الْكِتَابُ عَلَىٰ طَائِفَتَيْنِ مِن قَبْلِنَا

("The Book was sent down only to two sects before us.") This way, you will have no excuse. Allah said in another Ayah,

وَلَوْلَا أَن تُصِيبَهُم مُّصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَيَقُولُوا رَبَّنَا لَوْلَا أَرْسَلْتَ إِلَيْنَا رَسُولًا فَنَتَّبِعَ آيَاتِكَ

(Otherwise, they would have suffered a calamity because of what their hands sent forth, and said: "Our Lord! Why did You not send us a Messenger? We would then have followed Your Ayat.")[28:47]." The Ayah,

عَلَىٰ طَائِفَتَيْنِ مِن قَبْلِنَا

(to two sects before us) refers to the Jews and Christians, according to 'Ali bin Abi Talhah who narrated it from Ibn 'Abbas. Similar was reported from Mujahid, As-Suddi, Qatadah and several others. Allah's statement,

وَإِن كُنَّا عَن دِرَاسَتِهِمْ لَغَافِلِينَ

("...and for our part, we were in fact unaware of what they studied.") meaning: 'we did not understand what they said because the revelation was not in our tongue. We, indeed, were busy and unaware of their message,' so they said. Allah said next,

أَوْ تَقُولُوا لَوْ أَنَّا أُنزِلَ عَلَيْنَا الْكِتَابُ لَكُنَّا أَهْدَىٰ مِنْهُمْ

(Or lest you should say: "If only the Book had been sent down to us, we would surely, have been better guided than they.") meaning: We also refuted this excuse, had you used it, lest you say, "If a Book was revealed to us, just as they received a Book, we would have been better guided than they are." Allah also said.

وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَئِن جَاءَهُمْ نَذِيرٌ لَّيَكُونُنَّ أَهْدَىٰ مِنْ إِحْدَى الْأُمَمِ

(And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them).)[35:42] Allah replied here,

فَقَدْ جَاءَكُم بَيِّنَةٌ مِّن رَّبِّكُمْ وَهُدًى وَرَحْمَةٌ

(So now has come unto you a clear proof from your Lord, and a guidance and a mercy.)

Allah says, there has come to you from Allah a Glorious Qur'an revealed to Muhammad ﷺ, the Arab Prophet. In it is the explanation of the lawful and unlawful matters, guidance for the hearts and mercy from Allah to His servants who follow and implement it. Allah said;

فَمَنْ أَظْلَمُ مِمَّن كَذَّبَ بِآيَاتِ اللَّهِ وَصَدَفَ عَنْهَا

(Who then does more wrong than one who rejects the Ayat of Allah and Sadafa away therefrom?)

This refers to the one who neither benefited from what the Messenger ﷺ brought, nor followed what he was sent with by abandoning all other …

Do they then wait for anything other than that the angels should come to them, or that your Lord should come, or that some of the Signs of your Lord should come! The day that some of the signs of your Lord do come, no good will it do to a person to believe then, if he believed not before, nor earned good with his faith. Say: "Wait you! We (too) are waiting. (158)

The Disbelievers Await the Commencement of the Hereafter, or Some of its Portents

Allah sternly threatens the disbelievers, those who defy His Messengers, deny His Ayat and hinder from His path,

هَلْ يَنظُرُونَ إِلَّا أَن تَأْتِيَهُمُ الْمَلَائِكَةُ أَوْ يَأْتِيَ رَبُّكَ

(Do they then wait for anything other than that the angels should come to them, or that your Lord (Allah) should come...) on the Day of Resurrection,

أَوْ يَأْتِيَ بَعْضُ آيَاتِ رَبِّكَ يَوْمَ يَأْتِي بَعْضُ آيَاتِ رَبِّكَ لَا يَنفَعُ نَفْسًا إِيمَانُهَا

(or that some of the signs of your Lord should come! The day that some of the signs of your Lord do come no good will it do to a person to believe then.)

Before the commencement of the Day of Resurrection, there will come signs and portents of the Last Hour that will be witnessed by the people living at that time. In a section explaining this Ayah, Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,

لَا تَقُومُ السَّاعَةُ حَتَّى تَطْلُعَ الشَّمْسُ مِنْ مَغْرِبِهَا فَإِذَا رَآهَا النَّاسُ آمَنَ مَنْ عَلَيْهَا فَذَلِكَ حِينَ

(The Last Hour will not commence until the sun rises from the west. When the people witness that, they will all believe. This is when.

لَا يَنفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِن قَبْلُ

(no good will it do to a person to believe then, if he believed not before.))

Ibn Jarir recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,

ثَلَاثٌ إِذَا خَرَجْنَ لَا يَنْفَعُ نَفْسًا إِيمَانُهَا لَمْ تَكُنْ آمَنَتْ مِنْ قَبْل أَوْ كَسَبَتْ فِي إِيمَانِهَا خَيْرًا، طُلُوعُ الشَّمْسِ مِنْ مَغْرِبِهَا وَالدَّجَّالُ وَدَابَّةُ الْأَرْضِ

(Three, if they appear, then a soul will not benefit from its faith, if it had not believed before or earned good in its faith: when the sun rises from the west, Ad-Dajjal and the Beast of the earth.) Ahmad also recorded this Hadith, and in his narration, the Prophet mentioned the Smoke.

Imam Ahmad recorded that 'Amr bin Jarir said, "Three Muslim men sat with Marwan in Al-Madinah and they heard him talking about the signs (of the Last Hour). He said that the first sign will be the appearance of Ad-Dajjal. So these men went to 'Abdullah bin 'Amr and told him what they heard from Marwan about the signs. Ibn 'Amr said, Marwan said nothing. I remember that I heard the Messenger of Allah ﷺ saying,

إِنَّ أَوَّلَ الْآياتِ خُرُوجًا طُلُوعُ الشَّمْسِ مِنْ مَغْرِبِهَا وَخُرُوجُ الدَّابَّةِ ضُحًى فَأَيَّتُهُمَا كَانَتْ قَبْلَ صَاحِبَتِهَا فَالْأُخْرَى عَلَى أَثَرِهَا

(The first of the signs to appear are the sun rising from the west and the Beast that appears in the early morning. Whichever comes before the other, then the second sign will appear soon after it.")

Then 'Abdullah said - and he used to read the Scriptures - "And I think the first of them is the sun rising from …

Verily, those who divide their religion and break up into sects, you have no concern with them in the least. Their affair is only with Allah, Who then will tell them what they used to do (159)

Criticizing Division in the Religion

Mujahid, Qatadah, Ad-Dahhak and As-Suddi said that this Ayah was revealed about the Jews and Christians. Al-'Awfi said that Ibn 'Abbas commented,

إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا

(Verily, those who divide their religion and break up into sects...)

"Before Muhammad ﷺ was sent, the Jews and Christians disputed and divided into sects. When Muhammad ﷺ was sent, Allah revealed to him,

إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَكَانُوا شِيَعًا لَّسْتَ مِنْهُمْ فِي شَيْءٍ

(Verily, those who divide their religion and break up into sects, you have no concern with them in the least.) It is apparent that this Ayah refers to all those who defy the religion of Allah, or revert from it. Allah sent His Messenger ﷺ with guidance and the religion of truth so that He makes it victorious and dominant above all religions. His Law is one and does not contain any contradiction or incongruity. Therefore, those who dispute in the religion,

وَكَانُوا شِيَعًا

(...and break up into sects,) religious sects, just like those who follow the various sects, desires and misguidance - then Allah has purified His Messenger ﷺ from their ways. In a similar Ayah, Allah said,

شَرَعَ لَكُم مِّنَ الدِّينِ مَا وَصَّىٰ بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ

(He (Allah) has ordained for you the same religion which He ordained for Nuh, and that which We have revealed to you.)[42:13] A Hadith reads,

نَحْنُ مَعَاشِرُ الْأَنْبِيَاءِ أَوْلَادُ عَلَّاتٍ دِينُنَا وَاحِدٌ

(We, the Prophets, are half brothers but have one religion.) This, indeed, is the straight path which the Messengers have brought and which commands worshipping Allah alone without partners and adhering to the Law of the last Messenger ﷺ whom Allah sent. All other paths are types of misguidance, ignorance, sheer opinion and desires; and as such, the Messengers are free from them. Allah said here,

لَّسْتَ مِنْهُمْ فِي شَيْءٍ

(You have no concern with them in the least...)[6:159]. Allah's statement,

إِنَّمَا أَمْرُهُمْ إِلَى اللَّهِ ثُمَّ يُنَبِّئُهُم بِمَا كَانُوا يَفْعَلُونَ

(Their affair is only with Allah, Who then will tell them what they used to do.) is similar to His statement,

إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالصَّابِئِينَ وَالنَّصَارَىٰ وَالْمَجُوسَ وَالَّذِينَ أَشْرَكُوا إِنَّ اللَّهَ يَفْصِلُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ

(Verily, those who believe, and those who are Jews, and the Sabians, and the Christians, and the Majus, and those who worship others besides Allah; truly, Allah will judge between them on the Day of Resurrection.)[22:17]

Allah then mentioned His kindness in His decisions and His justice on the Day of Resurrection, when He said,

Whoever brings a good deed shall have ten times the like thereof to his credit, and whoever brings an evil deed shall have only the recompense of the like thereof, and they will not be wronged (160)

The Good Deed is Multiplied Tenfold, While the Sin is Recompensed with the Same

This Ayah explains the general Ayah;

مَن جَاءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِّنْهَا

(Whoever comes with good, then he will receive better than that.)[28:84]

There are several Hadiths that are in agreement with the apparent wording of this honorable Ayah. Imam Ahmad bin Hanbal recorded that Ibn 'Abbas said that the Messenger of Allah ﷺ said about his Lord,

إِنَّ رَبَّكُمْ عَزَّ وَجَلَّ رَحِيمٌ مَنْ هَمَّ بِحَسَنَةٍ فَلَمْ يَعْمَلْهَا كُتِبَتْ لَهُ حَسَنَةً فَإِنْ عَمِلَهَا كُتِبَتْ لَهُ عَشْرًا إِلَى سَبْعِمِائَةٍ إِلَى أَضْعَافٍ كَثِيرَةٍ. وَمَنْ هَمَّ بِسَيِّئَةٍ فَلَمْ يَعْمَلْهَا كُتِبَتْ لَهُ حَسَنَةً فَإِنْ عَمِلَهَا كُتِبَتْ لَهُ وَاحِدَةً أَوْ يَمْحُوهَا اللهُ عَزَّ وَجَلَّ وَلَا يَهْلِكُ عَلَى اللهِ إِلَّا هَالِكٌ

(Your Lord is Most Merciful. Whoever intends to perform a good deed and does not do it, it will be written for him as a good deed. If he performs it, it will be written for him as ten deeds, to seven hundred, to multifold. Whoever intends to commit an evil deed, but does not do it, it will be written for him as a good deed. If he commits it, it will be written for him as a sin, unless Allah erases it. Only those who deserve destruction will be destroyed by Allah.) Al-Bukhari, Muslim and An-Nasa'i also recorded this Hadith.

Ahmad also recorded that Abu Dharr said that the Messenger of Allah ﷺ said,

يَقُولُ اللهُ عَزَّ وَجَلَّ: مَنْ عَمِلَ حَسَنَةً فَلَهُ عَشْرُ أَمْثَالِهَا وَأَزِيدُ وَمَنْ عَمِلَ سَيِّئَةً فَجَزَاؤُهَا مِثْلُهَا أَوْ أَغْفِرُ وَمَنْ عَمِلَ قُرَابَ الْأَرْضِ خَطِيئَةً ثُمَّ لَقِيَنِي لَا يُشْرِكُ بِي شَيْئًا جَعَلْتُ لَهُ مِثْلَهَا مَغْفِرَةً، وَمَنِ اقْتَرَبَ إِليَّ شِبْرًا اقْتَرَبْتُ إِلَيْهِ ذِرَاعًا وَمَنِ اقْتَرَبَ إِلَيَّ ذِرَاعًا اقْتَرَبْتُ إِلَيْهِ بَاعًا وَمَنْ أَتَانِي يَمْشِي أَتَيْتُهُ هَرْوَلَةً

(Allah says, 'Whoever performs a good deed, will have tenfold for it and more. Whoever commits a sin, then his recompense will be the same, unless I forgive. Whoever commits the earth's fill of sins and then meets Me while associating none with Me, I will give him its fill of forgiveness. Whoever draws closer to Me by a hand's span, I will draw closer to him by a forearm's length. Whoever draws closer to Me by a forearm's length, I will draw closer to him by an arm's length. And whoever comes to Me walking, I will come to him running.') Muslim also collected this Hadith.

Know that there are three types of people who refrain from committing a sin that they intended. There are those who refrain from committing the sin because they fear Allah, and thus will have written for them a good deed as a reward. This type contains both a good intention and a good deed. In some narrations of the Sahih, Allah says about this type, "He has left the sin for My sake." Another type does not commit the sin because of forgetfulness or being busy attending to other affairs. This type of person will neither earn a sin, nor a reward. The …