Verse number 10
All Bounties in the Heavens and Earth are for the Benefit of Mankind
Allah reminds of His favor on His servants in that He made the earth a fixed place for dwelling, placed firm mountains and rivers on it and made homes and allowed them to utilize its benefits. Allah made the clouds work for them (bringing rain) so that they may produce their sustenance from them. He also created the ways and means of earnings, commercial activities and other professions. Yet, most of them give liltle thanks for this. Allah said in another Ayah,
وَإِن تَعُدُّواْ نِعْمَةَ اللَّهِ لاَ تُحْصُوهَا إِنَّ الإنْسَانَ لَظَلُومٌ كَفَّارٌ
(And if you count the blessings of Allah,never will you be able to count them. Verily, man is indeed a wrongdoer, an ingrate.) 14:34
Verse number 11
Prostration of the Angels to Adam and Shaytan’s Arrogance
Allah informs the Children of Adam about the honor of their father and the enmity of Shaytan, who still has envy for them and for their father Adam. So they should beware of him and not follow in his footsteps. Allah said,
وَلَقَدْ خَلَقْنَـكُمْ ثُمَّ صَوَّرْنَـكُمْ ثُمَّ قُلْنَا لِلْمَلَـئِكَةِ اسْجُدُواْ لأَدَمَ فَسَجَدُواْ
(And surely, We created you and then gave you shape; then We told the angels, “Prostrate yourselves to Adam,” and they prostrated,) This is like His saying,
وَإِذْ قَالَ رَبُّكَ لِلْمَلَـئِكَةِ إِنِّى خَـلِقٌ بَشَرًا مِّن صَلْصَـلٍ مِّنْ حَمَإٍ مَّسْنُونٍ – فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِن رُّوحِى فَقَعُواْ لَهُ سَـجِدِينَ
(And (remember) when your Lord said to the angels: “I am going to create a man from dried (sounding) clay of altered mud. So, when I have fashioned him completely and breathed into him the soul (which I created for him), then fall (you) down prostrating yourselves unto him.”) 15:28-29. After Allah created Adam with His Hands from dried clay of altered mud and made him in the shape of a human being, He blew life into him and ordered the angels to prostrate before him, honoring Allah’s glory and magnificence. The angels all heard, obeyed and prostrated, but Iblis did not prostrate. We explained this subject in the beginning of Surat Al-Baqarah. Therefore, the Ayah (7:11) refers to Adam, although Allah used the plural in this case, because Adam is the father of all mankind. Similarly, Allah said to the Children of Israel who lived during the time of the Prophet ,
وَظَلَّلْنَا عَلَيْكُمُ الْغَمَامَ وَأَنزَلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَى
(And We shaded you with clouds and sent down on you manna and the quail,)2:57 This refers to their forefathers who lived during the time of Moses. But, since that was a favor given to the forefathers, and they are their very source, then the offspring have also been favored by it. This is not the case in:
وَلَقَدْ خَلَقْنَا الإِنْسَـنَ مِن سُلَـلَةٍ مِّن طِينٍ
(And indeed We created man out of an extract of clay (water and earth.))23:12 For this merely means that Adam was created from clay. His children were created from Nutfah (mixed male and female sexual discharge). This last Ayah is thus talking about the origin of mankind, not that they were all created from clay, and Allah knows best.
Verse number 12
مَا مَنَعَكَ أَلاَّ تَسْجُدَ
(What prevented you (O Iblis) that you did not prostrate) 7: 12 meaning, what stopped and hindered you from prostrating after I ordered you to do so, according to Ibn Jarir. This meaning is sound, and Allah knows best. Iblis, may Allah curse him, said,
أَنَاْ خَيْرٌ مِّنْهُ
(I am better than him (Adam)), and this excuse is worse than the crime itself! Shaytan said that he did not obey Allah because he who is better cannot prostrate to he who is less. Shaytan, may Allah curse him, meant that he is better than Adam, “So how can You order me to prostrate before him” Shaytan said that he is better than Adam because he was created from fire while, “You created him from clay, and fire is better.” The cursed one looked at the origin of creation not at the honor bestowed, that is, Allah creating Adam with His Hand and blowing life into him. Shaytan made a false comparison when confronted by Allah’s command,
فَقَعُواْ لَهُ سَـجِدِينَ
(“Then you fall down prostrate to him”)38:72. Therefore, Shaytan alone contradicted the angels, because he refused to prostrate. He, thus, became `Ablasa’ from the mercy, meaning, lost hope in acquiring Allah’s mercy. He committed this error, may Allah curse him, due to his false comparison. His claim that the fire is more honored than mud was also false, because mud has the qualities of wisdom, for – bearance, patience and assurance, mud is where plants grow, flourish, increase, and provide good. To the contrary, fire has the qualities of burning, recklessness and hastiness. Therefore, the origin of creation directed Shaytan to failure, while the origin of Adam led him to return to Allah with repentance, humbleness, obedience and submission to His command, admitting his error and seeking Allah’s forgiveness and pardon for it. Muslim recorded that `Aishah said that the Messenger of Allah ﷺ said,
«خُلِقَتِ الْمَلَائِكَةُ مِنْ نُورٍ وَخُلِقَ إِبْلِيسُ مِنْ مَارِجٍ مِنْ نَارٍ وَخُلِقَ آدَمُ مِمَّا وُصِفَ لَكُم»
(The angels were created from light, Shaytan from a smokeless flame of fire, while Adam was created from what was described to you).
Iblis was the First to use Qiyas (Analogical Comparison)
Ibn Jarir recorded that Al-Hasan commented on Shaytan’s statement,
خَلَقْتَنِى مِن نَّارٍ وَخَلَقْتَهُ مِن طِينٍ
(“You created me from fire, and him You created from clay.”) “Iblis used Qiyas analogy, and he was the first one to do so.” This statement has an authentic chain of narration. Ibn Jarir recorded that Ibn Sirin said, “The first to use Qiyas was Iblis, and would the sun and moon be worshipped if it was not for Qiyas” This statement also has an authentic chain of narration.
Verse number 13,14-15
فَاهْبِطْ مِنْهَا
(Get down from this) “because you defied My command and disobeyed Me. Get out, it is not for you to be arrogant here,” in Paradise, according to the scholars of Tafsir. It could also refer to particular status which he held in the utmost highs. Allah said to Iblis,
فَاخْرُجْ إِنَّكَ مِنَ الصَّـغِرِينَ
(Get out, for you are of those humiliated and disgraced.) as just recompense for his ill intentions, by giving him the opposite of what he intended (arrogance). This is when the cursed one remembered and asked for respite until the Day of Judgment,
قَالَ رَبِّ فَأَنظِرْنِى إِلَى يَوْمِ يُبْعَثُونَ – قَالَ فَإِنَّكَ مِنَ الْمُنظَرِينَ
(Then allow me respite till the Day they are raised up. (Allah) said: “Then you are of those respited.”) 15: 36-37 Allah gave Shaytan what he asked for out of His wisdom, being His decision and decree, that is never prevented or resisted. Surely, none can avert His decision, and He is swift in reckoning.
Verse number 16-17
إِلَى يَوْمِ يُبْعَثُونَ
(till the Day they are raised up (resurrected)) and Iblis was sure that he got what he wanted, he went on in defiance and rebellion. He said,
فَبِمَآ أَغْوَيْتَنِى لأَقْعُدَنَّ لَهُمْ صِرَطَكَ الْمُسْتَقِيمَ
(“Because You have `Aghwaytani’, surely, I will sit in wait against them (human beings) on Your straight path.”) meaning, as You have sent me astray. Ibn `Abbas said that `Aghwaytani’ means, “Misguided me.” Others said, “As You caused my ruin, I will sit in wait for Your servants whom You will create from the offspring of the one you expelled me for.” He went on,
صِرَطَكَ الْمُسْتَقِيمَ
(Your straight path), the path of truth and the way of safety. I (Iblis) will misguide them from this path so that they do not worship You Alone, because You sent me astray. Mujahid said that the `straight path’, refers to the truth. Imam Ahmad recorded that Saburah bin Abi Al-Fakih said that he heard the Messenger of Allah ﷺ saying,
«إِنَّ الشَّيْطَانَ قَعَدَ لِابْنِ آدَمَ بِطُرُقِهِ، فَقَعَدَ لَهُ بِطَرِيقِ الْإِسْلَامِ، فَقَالَ: أَتُسْلِمُ وَتَذَرُ دِينَكَ وَدِينَ آبَائِكَ؟ قَالَ: فَعَصَاهُ وَأَسْلَم»
قال:
«قَعَدَ لَهُ بِطَرِيقِ الْهِجْرَةِ فَقَالَ: أَتُهَاجِرُ وَتَدَعُ أَرْضَكَ وَسَمَاءَكَ؟ وَإِنَّمَا مَثَلُ الْمُهَاجِرِ كَالْفَرَسِ فِي الطِّوَلِ، فَعَصَاهُ وَهَاجَرَ، ثُمَّ قَعَدَ لَهُ بِطَرِيقِ الْجِهَادِ وَهُوَ جِهَادُ النَّفْسِ وَالْمَالِ، فَقَالَ: تُقَاتِلُ فَتُقْتَلُ فَتُنْكَحُ الْمَرْأَةُ وَيُقْسَمُ الْمَالُ، قاَلَ: فَعَصَاهُ وَجَاهَد»
وقال رسول اللهصلى الله عليه وسلّم:
«فَمَنْ فَعَلَ ذَلِكَ مِنْهُمْ فَمَاتَ، كَانَ حَقًّا عَلَى اللهِ أَنْ يُدْخِلَهُ الْجَنَّةَ، وَإِنْ قُتِلَ كَانَ حَقًّا عَلَى اللهِ أَنْ يُدْخِلَهُ الْجَنَّةَ، وَإِنْ غَرِقَ كَانَ حَقًّا عَلَى اللهِ أَنْ يُدْخِلَهُ الْجَنَّةَ أَوْ وَقَصَتْهُ دَابَّةٌ كَانَ حَقًّا عَلَى اللهِ أَنْ يُدْخِلَهُ الْجَنَّة»
(Shaytan sat in wait for the Son of Adam in all his paths. He sat in the path of Islam, saying, `Would you embrace Islam and abandon your religion and the religion of your forefathers’ However, the Son of Adam disobeyed Shaytan and embraced Islam. So Shaytan sat in the path of Hijrah (migration in the cause of Allah), saying, `Would you migrate and leave your land and sky’ But the parable of the Muhajir is that of a horse in his stamina So, he disobeyed Shaytan and migrated. So Shaytan sat in the path of Jihad, against one’s self and with his wealth, saying, `If you fight, you will be killed, your wife will be married and your wealth divided.’ So he disobeyed him and performed Jihad. Therefore, whoever among them (Children of Adam) does this and dies, it will be a promise from Allah that He admits him into Paradise. If he is killed, it will be a promise from Allah that He admits him into Paradise. If he drowns, it will be a promise from Allah that He admits him into Paradise. If the animal breaks his neck, it will be a promise from Allah that He admits him into Paradise.) `Ali bin Abi Talhah reported that Ibn `Abbas commented on:
ثُمَّ لآتِيَنَّهُم مِّن بَيْنِ أَيْدِيهِمْ
(Then I will come to them from before them) Raising doubts in them concerning their Hereafter,
وَمِنْ خَلْفِهِمْ
(and (from) behind them), making them more eager for this life,
وَعَنْ أَيْمَـنِهِمْ
(from their right), causing them confusion in the religion,
وَعَن شَمَآئِلِهِمْ
(and from their left) luring them to commit sins.” This is meant to cover all paths of good and evil. Shaytan discourages the people from the path of good and lures them to the path of evil. Al-Hakam bin Abban said that `Ikrimah narrated from Ibn `Abbas concerning the Ayah,
ثُمَّ لآتِيَنَّهُم مِّن بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَـنِهِمْ وَعَن شَمَآئِلِهِمْ
(Then I will come to them from before them and behind them, from their right and from their left,) “He did not say that he will come from above them, because the mercy descends from above.” `Ali bin Abi Talhah reported that Ibn `Abbas said,
وَلاَ تَجِدُ أَكْثَرَهُمْ شَـكِرِينَ
(and You will not find most of them to be thankful.) “means, those who single Him out in worship.” When Shaytan said this, it was a guess and an assumption on his part. Yet, the truth turned out to be the same, for Allah said,
وَلَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيسُ ظَنَّهُ فَاتَّبَعُوهُ إِلاَّ فَرِيقاً مِّنَ الْمُؤْمِنِينَ – وَمَا كَانَ لَهُ عَلَيْهِمْ مِّن سُلْطَـنٍ إِلاَّ لِنَعْلَمَ مَن يُؤْمِنُ بِالاٌّخِرَةِ مِمَّنْ هُوَ مِنْهَا فِى شَكٍّ وَرَبُّكَ عَلَى كُلِّ شَىْءٍ حَفُيظٌ
(And indeed Iblis (Shaytan) did prove true his thought about them, and they followed him, all except a group of true believers. And he had no authority over them, except that We might test him who believes in the Hereafter, from him who is in doubt about it. And your Lord is Watchful over everything.) 34:20-21. tThis is why there is a Hadith that encourages seeking refuge with Allah from the lures of Shaytan from all directions. Imam Ahmad narrated that `Abdullah bin `Umar said, “The Messenger of Allah ﷺ used to often recite this supplication in the morning and when the night falls,
«اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَافِيَةَ فِي الدُّنْيَا وَالْآخِرَةِ، اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ فِي دِينِي وَدُنْيَايَ وَأَهْلِي وَمَالِي، اللَّهُمَّ اسْتُرْ عَوْرَاتِي وَآمِنْ رَوْعَاتِي، اللَّهُمَّ احْفَظْنِي مِنْ بَيْنِ يَدَيَّ وَمِنْ خَلْفِي وَعَنْ يَمِينِي وَعَنْ شِمَالِي وَمِنْ فَوْقِي وَأَعُوذُ بِعَظَمتِكَ أَنْ أُغْتَالَ مِنْ تَحْتِي»
(O Allah! I ask You for well-being in this life and the Hereafter. O Allah! I ask You for pardon and well-being in my religion, life, family and wealth. O Allah! Cover my errors and reassure me in times of difficulty. O Allah! Protect me from before me, from behind me, from my right, from my left and from above me. I seek refuge with Your greatness from being killed from below me.)” Waki` commented (about being killed from below), “This refers to earthquakes.” Abu Dawud, An-Nasa’i, Ibn Majah, Ibn Hibban and Al-Hakim collected this Hadith, and Al-Hakim said, “Its chain is Sahih. “
Verse number 18
اخْرُجْ مِنْهَا مَذْءُومًا مَّدْحُورًا
(Get out from this (Paradise), Madh’uman Madhura) “despised.” `Ali bin Abi Talhah reported that Ibn `Abbas commented on,
اخْرُجْ مِنْهَا مَذْءُومًا مَّدْحُورًا
(Get out from this (Paradise), Madh’uman Madhura) 7:18 “Belittled and despised”, while As-Suddi commented, “Hateful and expelled.” Qatadah commented, “Cursed and despised”, while Mujahid said, “Expelled and banished.” Ar-Rabi` bin Anas said that `Madh’um’ means banished, while, `Madhura’ means belittled. Allah said,
لَّمَن تَبِعَكَ مِنْهُمْ لأَمْلأَنَّ جَهَنَّمَ مِنكُمْ أَجْمَعِينَ
(Whoever of them (mankind) will follow you, then surely, I will fill Hell with you all.) This is similar to
قَالَ اذْهَبْ فَمَن تَبِعَكَ مِنْهُمْ فَإِنَّ جَهَنَّمَ جَزَآؤُكُمْ جَزَاءً مَّوفُورًا – وَاسْتَفْزِزْ مَنِ اسْتَطَعْتَ مِنْهُمْ بِصَوْتِكَ وَأَجْلِبْ عَلَيْهِم بِخَيْلِكَ وَرَجِلِكَ وَشَارِكْهُمْ فِى الاٌّمْوَلِ وَالاٌّوْلَـدِ وَعِدْهُمْ وَمَا يَعِدُهُمُ الشَّيْطَـنُ إِلاَّ غُرُورًا – إِنَّ عِبَادِى لَيْسَ لَكَ عَلَيْهِمْ سُلْطَـنٌ وَكَفَى بِرَبِّكَ وَكِيلاً
((Allah) said: “Go, and whosoever of them follows you, surely, Hell will be the recompense of you (all) an ample recompense. And gradually delude those whom you can among them with your voice, make assaults on them with your cavalry and your infantry, share with them wealth and children, and make promises to them.” But Shaytan promises them nothing but deceit. “Verily, My servants — you have no authority over them. And All-Sufficient is your Lord as a Guardian.”) 17:63-65
Verse number 19-21
Shaytan’s Deceit with Adam and Hawwa’ and Their eating from the Forbidden Tree
Allah states that He allowed Adam and his wife to dwell in Paradise and to eat from all of its fruits, except one tree. We have already discussed this in Surat Al-Baqarah. Thus, Shaytan envied them and plotted deceitfully, whispering and suggesting treachery. He wished to rid them of the various favors and nice clothes that they were enjoying.
وَقَالَ
(He (Shaytan) said) uttering lies and falsehood,
مَا نَهَـكُمَا رَبُّكُمَا عَنْ هَـذِهِ الشَّجَرَةِ إِلاَ أَن تَكُونَا مَلَكَيْنِ
(“Your Lord did not forbid you this tree save you should become angels…”) meaning, so that you do not become angels or dwell here for eternity. Surely, if you eat from this tree, you will attain both, he said. In another Ayah,
قَالَ يـَادَمُ هَلْ أَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ وَمُلْكٍ لاَّ يَبْلَى
(Shaytan whispered to him, saying: “O Adam! Shall I lead you to the Tree of Eternity and to a kingdom that will never waste away”) 20:120. Here, the wording is similar, so it means, `so that you do not become angels’ as in;
يُبَيِّنُ اللَّهُ لَكُمْ أَن تَضِلُّواْ
((Thus) does Allah make clear to you (His Law) lest you go astray. ) 4:176 meaning, so that you do not go astray, and,
وَأَلْقَى فِى الاٌّرْضِ رَوَاسِىَ أَن تَمِيدَ بِكُمْ
(And He has affixed into the earth mountains standing firm, lest it should shake with you;) 16:15 that is, so that the earth does not shake with you.
وَقَاسَمَهُمَآ
(And he Qasamahuma), swore to them both by Allah, saying,
إِنِّي لَكُمَا لَمِنَ النَّـصِحِينَ
(“Verily, I am one of the sincere well-wishers for you both.”) for I was here before you and thus have better knowledge of this place. It is a fact that the believer in Allah might sometimes become the victim of deceit. Qatadah commented on this Ayah, “Shaytan swore by Allah, saying, `I was created before you, and I have better knowledge than you. Therefore, follow me and I will direct you.”‘
Verse number 22-23
وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ
(And they began to cover themselves with the leaves of Paradise.) “Using fig leaves.” This statement has an authentic chain of narration leading to Ibn `Abbas. Mujahid said that they began to cover themselves with the leaves of Paradise, “Making them as a dress (or garment).” Commenting on Allah’s statement,
يَنزِعُ عَنْهُمَا لِبَاسَهُمَا
(Stripping them of their raiment) 7:27 Wahb bin Munabbih said, “The private parts of Adam and Hawwa’ had a light covering them which prevented them from seeing the private parts of each other. When they ate from the tree, their private parts appeared to them.” Ibn Jarir reported this statement with an authentic chain of narration. Abdur-Razzaq reported from Qatadah, “Adam said, `O Lord! What if I repented and sought forgiveness’ Allah said, `Then, I will admit you into Paradise.’ As for Shaytan, he did not ask for forgiveness, but for respite. Each one of them was given what he asked for.” Ad-Dahhak bin Muzahim commented,
رَبَّنَا ظَلَمْنَآ أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَـسِرِينَ
(“Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your mercy, we shall certainly be of the losers.”) “These are the words that Adam received from his Lord.”
Verse number 24-25
Sending Them All Down to Earth
It was said that,
اهْبِطُواْ
(Get down), was addressed to Adam, Hawwa’, Iblis and the snake. Some scholars did not mention the snake, and Allah knows best. The enmity is primarily between Adam and Iblis, and Hawwa’ follows Adam in this regard. Allah said in Surah Ta Ha,
اهْبِطَا مِنْهَا جَمِيعاً
(“Get you down (from the Paradise to the earth), both of you, together…”) 20:123. If the story about the snake is true, then it is a follower of Iblis. Some scholars mentioned the location on earth they were sent down, but these accounts are taken from the Israelite tales, and only Allah knows if they are true. If having known these areas was useful for the people in matters of religion or life, Allah would have mentioned them in His Book, and His Messenger would have mentioned them too. Allah’s statement,
وَلَكُمْ فِى الأَرْضِ مُسْتَقَرٌّ وَمَتَـعٌ إِلَى حِينٍ
(On earth will be a dwelling place for you and an enjoyment for a time.) means, on earth you will have dwellings and known, designated, appointed terms that have been recorded by the Pen, counted by Predestination and written in the First Record.
قَالَ فِيهَا تَحْيَوْنَ وَفِيهَا تَمُوتُونَ وَمِنْهَا تُخْرَجُونَ
(He (Allah) said: “Therein you shall live, and therein you shall die, and from it you shall be brought out (resurrected).”) This Ayah is similar to Allah’s other statement,
مِنْهَا خَلَقْنَـكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى
(Thereof (the earth) We created you, and into it We shall return you, and from it We shall bring you out once again.) 20:55. Allah states that He has made the earth a dwelling place for the Children of Adam, for the remainder of this earthly life. On it, they will live, die and be buried in their graves; and from it, they will be resurrected for the Day of Resurrection. On that Day, Allah will gather the first and last of creatures and reward or punish each according to his or her deeds.
Verse number 26
Bestowing Raiment and Adornment on Mankind
Allah reminds His servants that He has given them Libas and Rish. Libas refers to the clothes that are used to cover the private parts, while Rish refers to the outer adornments used for purposes of beautification. Therefore, the first type is essential while the second type is complimentary. Ibn Jarir said that Rish includes furniture and outer clothes. `Abdur-Rahman bin Zayd bin Aslam commented on the Ayah,
وَلِبَاسُ التَّقْوَى
(and the Libas (raiment) of Taqwa…) “When one fears Allah, Allah covers his errors. Hence the `Libas of Taqwa’ (that the Ayah mentions).”
Verse number 27
Warning against the Lures of Shaytan
Allah warns the Children of Adam against Iblis and his followers, by explaining about his ancient enmity for the father of mankind, Adam peace be upon him. Iblis plotted to have Adam expelled from Paradise, which is the dwelling of comfort, to the dwelling of hardship and fatigue (this life) and caused him to have his private part uncovered, after it had been hidden from him. This, indeed, is indicative of deep hatred (from Shaytan towards Adam and mankind). Allah said in a similar Ayah,
أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَآءَ مِن دُونِى وَهُمْ لَكُمْ عَدُوٌّ بِئْسَ لِلظَّـلِمِينَ بَدَلاً
(Will you then take him (Iblis) and his offspring as protectors and helpers rather than Me, while they are enemies to you What an evil is the exchange for the wrongdoers.) 18:50.
Verse number 28-30
Disbelievers commit Sins and claim that Allah commanded Them to do so!
Mujahid said, “The idolators used to go around the House (Ka`bah) in Tawaf while naked, saying, `We perform Tawaf as our mothers gave birth to us.’ The woman would cover her sexual organ with something saying, `Today, some or all of it will appear, but whatever appears from it, I do not allow it (it is not for adultery or for men to enjoy looking at!).”‘ Allah sent down the Ayah,
وَإِذَا فَعَلُواْ فَـحِشَةً قَالُواْ وَجَدْنَا عَلَيْهَآ ءَابَاءَنَا وَاللَّهُ أَمَرَنَا بِهَا
(And when they commit a Fahishah (sin), they say: “We found our fathers doing it, and Allah has commanded it for us.”)7:28 I say, the Arabs, with the exception of the Quraysh, used to perform Tawaf naked. They claimed they would not make Tawaf while wearing the clothes that they disobeyed Allah in. As for the Quraysh, known as Al-Hums, they used to perform Tawaf in their regular clothes. Whoever among the Arabs borrowed a garment from one of Al-Hums, he would wear it while in Tawaf. And whoever wore a new garment, would discard it and none would wear it after him on completion of Tawaf. Those who did not have a new garment, or were not given one by Al-Hums, then they would perform Tawaf while naked. Even women would go around in Tawaf while naked, and one of them would cover her sexual organ with something and proclaim, “Today, a part or all of it will appear, but whatever appears from it I do not allow it.” Women used to perform Tawaf while naked usually at night. This was a practice that the idolators invented on their own, following only their forefathers in this regard. They falsely claimed that what their forefathers did was in fact following the order and legislation of Allah. Allah then refuted them, Allah said,
وَإِذَا فَعَلُواْ فَـحِشَةً قَالُواْ وَجَدْنَا عَلَيْهَآ ءَابَاءَنَا وَاللَّهُ أَمَرَنَا بِهَا
(And when they commit a Fahishah, they say: “We found our fathers doing it, and Allah has commanded it for us.”)
Allah does not order Fahsha’, but orders Justice and Sincerity
Allah replied to this false claim,
قُلْ
(Say), O Muhammad, to those who claimed this,
إِنَّ اللَّهَ لاَ يَأْمُرُ بِالْفَحْشَآءِ
(“Nay, Allah never commands Fahsha’…”) meaning, the practice you indulge in is a despicable sin, and Allah does not command such a thing.
أَتَقُولُونَ عَلَى اللَّهِ مَا لاَ تَعْلَمُونَ
(“Do you say about Allah what you know not”) that is, do you attribute to Allah statements that you are not certain are true Allah said next,
قُلْ أَمَرَ رَبِّي بِالْقِسْطِ
(Say: “My Lord has commanded justice, (fairness and honesty)”),
وَأَقِيمُواْ وُجُوهَكُمْ عِندَ كُلِّ مَسْجِدٍ وَادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ
(“And that you should face Him only, in every Masjid, and invoke Him only making your religion sincere to Him…”) This Ayah means, Allah commands you to be straightforward in worshipping Him, by following the Messengers who were supported with miracles and obeying what they conveyed from Allah and the Law that they brought. He also commands sincerity in worshipping Him, for He, Exalted He is, does not accept a good deed until it satisfies these two conditions: being correct and in conformity with His Law, and being free of Shirk.
The Meaning of being brought into Being in the Beginning and brought back again
Allah’s saying
كَمَا بَدَأَكُمْ تَعُودُونَ
(As He brought you in the beginning, so shall you be brought into being again) 7:29. Until;
الضَّلَـلَةُ
(error.) There is some difference over the meaning of:
كَمَا بَدَأَكُمْ تَعُودُونَ
(As He brought you in the beginning, so shall you be brought into being again.) Ibn Abi Najih said that Mujahid said that it means, “He will bring you back to life after you die.” Al-Hasan Al-Basri commented, “As He made you begin in this life, He will bring you back to life on the Day of Resurrection.” Qatadah commented on:
كَمَا بَدَأَكُمْ تَعُودُونَ
(As He brought you in the beginning, so shall you be brought into being again.) “He started their creation after they were nothing, and they perished later on, and He shall bring them back again.” `Abdur-Rahman bin Zayd bin Aslam said, “As He created you in the beginning, He will bring you back in the end.” This last explanation was preferred by Abu Ja`far Ibn Jarir and he supported it with what he reported from Ibn `Abbas, “The Messenger of Allah ﷺ stood up and gave us a speech, saying,
«يَا أَيُّهَا النَّاسُ إِنَّكُمْ تُحْشَرُونَ إِلَى اللهِ حُفَاةً عُرَاةً غُرْلًا
كَمَا بَدَأْنَآ أَوَّلَ خَلْقٍ نُّعِيدُهُ وَعْداً عَلَيْنَآ إِنَّا كُنَّا فَـعِلِينَ
(O people! You will be gathered to Allah while barefooted, naked and uncircumcised, (As We began the first creation, We shall repeat it. (It is) a promise binding upon Us. Truly, We shall do it)).21:104 This Hadith was collected in the Two Sahihs. `Ali bin Abi Talhah reported that Ibn `Abbas commented on the Ayah,
كَمَا بَدَأَكُمْ تَعُودُونَفَرِيقًا هَدَى وَفَرِيقًا حَقَّ عَلَيْهِمُ الضَّلَـلَةُ
(As He brought you in the beginning, so shall you be brought into being again. A group He has guided, and a group deserved to be in error;) “Allah, the Exalted, began the creation of the Sons of Adam, some believers and some disbelievers, just as He said,
هُوَ الَّذِى خَلَقَكُمْ فَمِنكُمْ كَافِرٌ وَمِنكُمْ مُّؤْمِنٌ
(He it is Who created you, then some of you are disbelievers and some of you are believers) 64:2. He will then return them on the Day of Resurrection as He started them, some believers and some disbelievers. I say, what supports this meaning, is the Hadith from Ibn Mas`ud that Al-Bukhari recorded, (that the Prophet said:)
«فَوَالَّذِي لَا إِلَهَ غَيرُهُ إِنَّ أَحَدَكُمْ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا بَاعٌ أَوْ ذِرَاعٌ، فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ فَيَدْخُلُهَا، وَإِنَّ أَحَدَكُمْ لَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا بَاعٌ أَوْ ذِرَاعٌ فَيَسْبِقُ عَلَيْهِ الْكِتَابُ، فَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ فَيَدْخُلُ الْجَنَّة»
(By He, other than Whom there is no god, one of you might perform the deeds of the people of Paradise until only the length of an arm or a forearm would separate him from it. However, that which was written in the Book takes precedence, and he commits the work of the people of the Fire and thus enters it. And one of you might perform the deeds of the people of the Fire until only the length of an arm or a forearm separates between him and the Fire. However, that which was written in the Book takes precedence, and he performs the work of the people of Paradise and thus enters Paradise.) We should combine this meaning — if it is held to be the correct meaning for the Ayah — with Allah’s statement:
فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً فِطْرَةَ اللَّهِ الَّتِى فَطَرَ النَّاسَ عَلَيْهَا
(So set you your face towards the religion, Hanifan. Allah’s Fitrah with which He has created mankind) 30:30, and what is recorded in the Two Sahihs from Abu Hurayrah who said that the Messenger of Allah ﷺ said:
«كُلُّ مَوْلُودٍ يُولَدُ عَلَى الْفِطْرَةِ، فَأَبَوَاهُ يُهَوِّدَانِهِ وَيُنَصِّرَانِهِ وَيُمَجِّسَانِه»
(Every child is born upon the Fitrah, it is only his parents who turn him into a Jew, a Christian or a Zoroastrian.) Muslim recorded that `Iyad bin Himar said that the Messenger of Allah ﷺ said,
«يَقُولُ اللهُ تَعَالـى: إِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ، فَجَاءَتْهُمُ الشَّيَاطِينُ فَاجْتَالَتْهُمْ عَنْ دِينِهِم»
(Allah said, `I created My servants Hunafa’ (monotheists), but the devils came to them and deviated them from their religion.) The collective meaning here is, Allah created His creatures so that some of them later turn believers and some turn disbelievers. Allah has originally created all of His servants able to recognize Him, to single Him out in worship, and know that there is no deity worthy of worship except Him. He also took their covenant to fulfill the implications of this knowledge, which He placed in their consciousness and souls. He has decided that some of them will be miserable and some will be happy,
هُوَ الَّذِى خَلَقَكُمْ فَمِنكُمْ كَافِرٌ وَمِنكُمْ مُّؤْمِنٌ
(He it is Who created you, then some of you are disbelievers and some of you are believers) 64:2. Also, a Hadith states,
«كُلُّ النَّاسِ يَغْدُو فَبَائِعٌ نَفْسَهُ فَمُعْتِقُهَا أَوْ مُوبِقُهَا»
(All people go out in the morning and sell themselves, and some of them free themselves while some others destroy themselves.) Allah’s decree will certainly come to pass in His creation. Verily, He it is
وَالَّذِى قَدَّرَ فَهَدَى
(Who has measured (everything); and then guided) 87: 3, and,
الَّذِى أَعْطَى كُلَّ شَىءٍ خَلْقَهُ ثُمَّ هَدَى
(He Who gave to each thing its form and nature, then guided it aright) 20:50. And in the Two Sahihs:
«فَأَمَّا مَنْ كَانَ مِنْكُمْ مِنْ أَهْلِ السَّعَادَةِ فَسَيُيَسَّرُ لِعَمَلِ أَهْلِ السَّعَادَةِ، وَأَمَّا مَنْ كَانَ مِنْ أَهْلِ الشَّقَاوَةِ فَسَيُيَسَّرُ لِعَمَلِ أَهْلِ الشَّقَاوَة»
(As for those among you who are among the people of happiness, they will be facilitated to perform the deeds of the people of happiness. As for those who are among the miserable, they will be facilitated to commit the deeds of the miserable). This is why Allah said here,
فَرِيقًا هَدَى وَفَرِيقًا حَقَّ عَلَيْهِمُ الضَّلَـلَةُ
(A group He has guided, and a group deserved to be in error;) Allah then explained why,
إِنَّهُمُ اتَّخَذُوا الشَّيَـطِينَ أَوْلِيَآءَ مِن دُونِ اللَّهِ
(because) surely, they took the Shayatin as supporters instead of Allah). Ibn Jarir said, “This is one of the clearest arguments proving the mistake of those who claim that Allah does not punish anyone for disobedient acts he commits of deviations he believes in until after knowledge of what is correct reaches him, then he were to obstinately avoid it anyway. If this were true, then there would be no difference between the deviations of the misguided group – their belief that they are guided – and the group that is in fact guided. Yet Allah has differentiated between the two in this noble Ayah, doing so in both name and judgement.”
Verse number 31
Allah commands taking Adornment when going to the Masjid
This honorable Ayah refutes the idolators’ practice of performing Tawaf around the Sacred House while naked. Muslim, An-Nasa’i and Ibn Jarir, (the following wording is that of Ibn Jarir) recorded that Shu`bah said that Salamah bin Kuhayl said that Muslim Al-Batin said that Sa`id bin Jubayr said that Ibn `Abbas said, “The idolators used to go around the House while naked, both men and women, men in the day and women by night. The woman would say, “Today, a part or all of it will be unveiled, but whatever is exposed of it, I do not allow.” Allah said in reply,
خُذُواْ زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ
(Take your adornment to every Masjid,) Al-`Awfi said that Ibn `Abbas commented on:
خُذُواْ زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ
(Take your adornment to every Masjid) o”There were people who used to perform Tawaf around the House while naked, and Allah ordered them to take adornment, meaning, wear clean, proper clothes that cover the private parts. people were commanded to wear their best clothes when performing every prayer.” Mujahid, `Ata’, Ibrahim An-Nakha`i, Sa`id bin Jubayr, Qatadah, As-Suddi, Ad-Dahhak and Malik narrated a similar saying from Az-Zuhri, and from several of the Salaf. They said that this Ayah was revealed about the idolators who used to perform Tawaf around the House while naked. This Ayah (7:31), as well as the Sunnah, encourage wearing the best clothes when praying, especially for Friday and `Id prayers. It is also recommended for men to wear perfume for prayer, because it is adornment, and to use Siwak for it is part of what completes adornment. The best color for clothes is white, for Imam Ahmad narrated that Ibn `Abbas said that the Messenger of Allah ﷺ said,
«الْبَسُوا مِنْ ثِيَابِكُمُ الْبَيَاضَ فَإِنَّهَا مِنْ خَيْرِ ثِيَابِكُمْ، وَكَفِّنُوا فِيهَا مَوْتَاكُمْ وَإِنَّ خَيْرَ أَكْحَالِكُمُ الْإثْمَدُ فَإِنَّهُ يَجْلُو الْبَصَرَ وَيُنْبِتُ الشَّعَر»
(Wear white clothes, for it is among your best clothes, and also wrap your dead with it. And Ithmid (antimony) is among the best of your Kuhl, for it clears the sight and helps the hair grow.) This Hadith has a sound chain of narration, consisting of narrators who conform to the conditions and guidelines of Imam Muslim. Abu Dawud, At-Tirmidhi and Ibn Majah also recorded it, and At-Tirmidhi said, “Hasan Sahih.”
Prohibiting Extravagance
Allah said,
وَكُلُواْ وَاشْرَبُواْ
(And eat and drink..). Al-Bukhari said that Ibn `Abbas said, “Eat what you wish and wear what you wish, as long as you avoid two things: extravagance and arrogance.” Ibn Jarir said that Muhammad bin `Abdul-A`la narrated to us that Muhammad bin Thawr narrated to us from Ma`mar from Ibn Tawus from his father who said that Ibn `Abbas said, “Allah has allowed eating and drinking, as long as it does not contain extravagance or arrogance.” This chain is Sahih. Imam Ahmad recorded that Al-Miqdam bin Ma`dikarib Al-Kindi said that he heard the Messenger of Allah ﷺ saying,
«مَا مَلَأَ ابْنُ آدَمَ وِعَاءً شَرًّا مِنْ بَطْنِهِ بِحَسْبِ ابْنِ آدَمَ أَكَلَاتٍ يُقِمْنَ صُلْبَهُ فَإِنْ كَانَ فَاعِلًا لَا مَحَالَةَ فَثُلُثٌ طَعَامٌ وَثُلُثٌ شَرَابٌ وَثُلُثٌ لِنَفَسِه»
(The Son of Adam will not fill a pot worse for himself than his stomach. It is enough for the Son of Adam to eat a few bites that strengthens his spine. If he likes to have more, then let him fill a third with food, a third with drink and leave a third for his breathing.) An-Nasa’i and At-Tirmidhi collected this Hadith, At-Tirmidhi said, “Hasan” or “Hasan Sahih” according to another manuscript. `Ata’ Al-Khurasani said that Ibn `Abbas commented on the Ayah,
وكُلُواْ وَاشْرَبُواْ وَلاَ تُسْرِفُواْ إِنَّهُ لاَ يُحِبُّ الْمُسْرِفِينَ
(And eat and drink but waste not by extravagance, certainly He (Allah) likes not the wasteful.) “With food and drink.” Ibn Jarir commented on Allah’s statement,
إِنَّهُ لاَ يُحِبُّ الْمُسْرِفِينَ
(Certainly He (Allah) likes not the wasteful.) “Allah the Exalted says that He does not like those who trespass the limits on an allowed matter or a prohibited matter, those who go to the extreme over what He has allowed, allow what He has prohibited, or prohibit what He has allowed. But, He likes that what He has allowed be considered as such (without extravagance) and what He has prohibited be considered as such. This is the justice that He has commanded.”
Verse number 32
Allah refutes those who prohibit any type of food, drink or clothesaccording to their own understanding, without relying on whatAllah has legislated,
قُلْ
(Say) O Muhammad, to the idolators who prohibit some things out of false opinion and fabrication,
مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِى أَخْرَجَ لِعِبَادِهِ
(Who has forbidden the adornment with clothes given by Allah, which He has produced for His servants) meaning, these things were created for those who believe in Allah and worship Him in this life, even though the disbelievers share in these bounties in this life. In the Hereafter, the believers will have all this to themselves and none of the disbelievers will have a share in it, for Paradise is prohibited for the disbelievers.